Game summary for May 29, 2014, Carrion Crown Adventure Path campaign, Wake of the Watcher adventure; PCs included Varus Archlight (elf magus/arcane archer), accompanied by NPC companions Nyssa Pagonis (human cleric) and Pavlos Zervas (human fighter/rogue). Aloha 'Pukana La' Family!'PukanaLa' means sunrise in Hawaiian. Sweeping through the strings of PukanaLa Ukulele, and feel the warmth and sunny spirit shines upon you like the morning sun. The Maori haka performed by the All Blacks, has become famous around the world, though few realise it's origin or meaning. Te Rauparaha, the warrior chief of Ngati Toarangatira, originally from Kawhia, had visited Tuwharetoa to solicit aid against the Waikato and Ngati Maniapoto tribes.
He Pātaka Kupu
Ka whakarahi i ngā karu, ka whātero te arero, ka whakakotikoti i te kanohi i runga i te ihi, te wana, te riri, te whakatoi, te ngahau, te aha atu. He Pātaka Kupu
Te Aka
(verb) to stare wildly, dilate the eyes — done by both genders when performing haka and waiata to emphasise particular words and to add excitement to the performance. Te Aka
He mōhio a ngāi Māori katoa ki te waiata, ki te whakatangi i te rakuraku?
Kei tēnei whakakitenga ētahi tāngata Māori kaha ki aua mahi, engari tērā noa ake te hōhonu, te whānui o te ao waiata, haka a te iwi Māori.
Tomo mai, titiro ki ētahi o ngā tino mahi whakangahau a te iwi Māori mai o mua ki nāianei – mai i ngā pūrākau mō te pūtake o te ao, o te tangata, tae noa mai ki ngā kaiwaiata taiohi o ēnei rā e tipiwhenua nei hei mīharotanga mā ngā iwi o te ao.
Can all Māori sing and play the guitar?
This exhibition shows Māori who do just that — but the world of Māori performance is so much more.
Come and experience the many awe-inspiring Māori performances across time – from origin stories, right up to today's young performers taking the world by storm.
Me korero ra tatou mo Tina Cross me tana waiata i ‘Nothing but Dreams' i te tau 1979; me whakaaro ake ki nga hoia e haka ana i te kokiri i nga maioro o nga hoia o Takei i te Pakanga Tuatahi o Te Ao; me mahara ake ki te arataki a Inia Te Wiata i te puoro whakaari rongonui o Porgy and Bess i te tau 1965; nga kuia e kopikopi ana ki te hamonika i Turangawaewae marae; waihoki a Alien Weaponry, me ta ratou whakaputa waiata whakarara tohetohe…
Ko tenei mea te tu ki te haka ki te waiata kei te putahi tonu o te ao Maori me nga ahuatanga Maori, o te ahua o te tu tahi me te noho tahi a te Maori i tona ao, i te ao whanui hoki. Ahakoa waiata whakanui i tetahi kaupapa, whakamatoro i te ipo, whakangahau i te manuhiri, whakaputa i te ngakau kawa, ngakau riri, ahakoa whakaputa i te kurunga o te mamae i nga tangi apakura.
Tina Cross singing ‘Nothing but Dreams' in 1979; soldiers performing haka while overtaking Turkish trenches during the Great War; Inia Te Wiata leading the acclaimed 1965 production of Porgy and Bess; kuia dancing kopikopi to the harmonica at Turangawaewae marae; Alien Weaponry performing te reo thrash metal.
Performance is at the heart of Maori culture and the way Maori engage with each other and the world, whether to celebrate, seduce, entertain, express dissent or anger, or grieve.
Ka tuhono nga momo whakakitenga taketake – te karanga, te wero, te haka, te whaikorero me te waiata – i te hunga ora ki te ao wairua, e puea ake ai te ‘te ihi', ‘te wehi' me ‘te wana'.
E ai ki a Wharehuia Milroy, ko tenei mea te ihi he momo whakahihi, he mea e toiriiri ai i roto i te tangata, e kumea ai koe kia mahi i tetahi mahi; ko te wehi ano tetahi mea, e ai ki a Wharehuia ka takea mai i te atuatanga, ka pa ki te tapu me te ao wairua. Ko te wana te hoa o te ihi me te wehi, ka ara ake taua wana i roto i a koe ina kitea e koe nga mahi ka mahia e te tangata ke. E pa ana enei ahuatanga ki nga mahi whakaputa korero o enei ra.
Traditional forms of performance — karanga, wero, haka, whaikorero and waiata — connect the living to the spirit realm and invoke emotions, known as ‘te ihi', ‘te wehi' and ‘te wana'.
The late Wharehuia Milroy explained ihi as a kind of vibration that swells up from your core, compelling you to act; wehi as a connection with atuatanga, a spiritual or god-like state; and wana as a feeling that rises up within you as a result of an action performed by someone else. These qualities also apply to contemporary Maori performance.
Bring your class to visit Pūkana
Bring your students to the National Library in Wellington to experience Pūkana — and celebrate the extraordinary breadth and depth of Māori performance in Aotearoa.
The content of the exhibition has the potential to link to a range of curriculum areas, particularly:
- te reo Māori
- Māori performing arts
- drama
- history.
Our Learning Facilitators are available to guide your students through the exhibition and can help you to provide a meaningful learning experience for your ākonga. We encourage you to arrange a pre-visit to the exhibition with a Learning Facilitator to discuss how to incorporate a visit to the exhibition into your programme of learning.
Email us to book a class visit bookings@hetohu.nz
Pūkana in the media
Tina Cross celebrates 40 years since winning The Pacific Song Contest — RNZ, Music 101
Pukana Exhibition showcases iconic Māori performances — RNZ, Morning Report
Pukana - centuries of Māori performance — RNZ, Standing Room Only
Pūkana: moments in Māori performance — New Zealand History
Related content
Ep.1 Pūkana a curator's tale
Join our conversation with Paul Diamond one of the curators of the Pūkana exhibition.
The Maori haka performed by the All Blacks, has become famous around the world, though few realise it's origin or meaning.
Te Rauparaha, the warrior chief of Ngati Toarangatira, originally from Kawhia, had visited Tuwharetoa to solicit aid against the Waikato and Ngati Maniapoto tribes.
That aid was refused him because of his treachery some years before when he had attacked and killed some of Ngati te Aho at Te Onepu.
It seems that the party had planned to descend to Lake Rotoaira to procure fish when one said, 'Why go fishing - there is food for the taking,' and he pointed to the smoke rising from the Ngati te Aho village.
Te Heuheu Herea, who was himself related to Ngati Maniapoto, softened the refusal by advising Te Rauparaha to follow the forest track over Ponanga Saddle to seek refuge with Te Wharerangi at Motu 0 Puhi.
However, when he arrived there, Te Rauparaha found that Te Wharerangi, although hostile to him, felt obliged to extend some protection to his unwelcome guest against the taua (war party) led by Tauteka and already in hot pursuit.
Accordingly, he told Te Rauparaha to seek refuge in an empty kumara pit nearby empty kumara pit nearby and then asked his wife, Te Rangikoaea, to seat herself over the entrance to the pit.
As the chiefs of the pursuing party approached Rotoaira, they recited incantations to enable them to locate the whereabouts of Te Rauparaha.
Thus led to believe that he was at Motu 0 Puhi, they chanted further incantations to prevent him from escaping southward, and as Te Rauparaha sat crouched in the pit he began to feel the effects of the spells being cast on him.
In addition to assisting in the concealment of the Ngati Toa chief, the main reason why Te Rangi koaea was ordered to sit over the pit was because of the neutralising effect that she, as a woman, had on incantations.
The female genital organs were supposed to have this power and, as influence of the incantations reached Te Rauparaha, he felt their effects bejng neutralised by the chieftainess sitting above him.
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He imagined them being whirled round and round and being absorbed, and, to give vent to his feelings, he exclaimed,
Aha ha!
Kikiki kakaka kauana!
Kei waniwania taku tara
Kei tarawahia, kei te rua it te kerokero!
Then he realised that the protecting powers of the chieftainess could be destroyed if amatory advances were made by her husband, and that to save himself he would have to be watchful and see that his protector was not disturbed.
Thus he whispered:
He Pounga rahui te uira ka rarapa;
Ketekete kauana to peru kairiri.
Mau au e koro e
Hi! Ha!
Ka wehi au ka matakana.
Ko wai te tangata kia rere ure? Tirohanga nga rua rerarera
Nga rua kuri kakanui i raro!
When the pursuers arrived, they enquired of Te Wharerangi whether he had seen Te Rauparaha and were informed that he had fled in the direction of the Rangipo desert.
For a moment they did not believe him, but later hurried off in pursuit.
When all was clear, Te Wharerangi asked his wife to let Te Rauparaha out.
During the time Tauteka was talking to Te Wharerangi, Te Rauparaha muttered under his breath...
'Aha ha! Ka mate, ka mate!' - 'I die, 1 die!'
When his pursuers were convinced he was not in Te Wharerangi's pa but had made for Taranaki, he exclaimed, 'Ka ora, ka ora! Tenei te tangata puhuruhuru nana nei i tiki mai whakawhiti te ra!' - 'I live, I live! For this is the hairy man who has fetched the sun and caused it to shine again!
As he took his first two steps out of the pit, he said, 'hupane, kaupane!' and as he stood clear he shouted, 'whiti te ra!' - 'The sun shines!'
Going on to the courtyard of Te Wharerangi and before Te Rangikoaea and the assembled people, Te Rauparaha performed his famous haka...
Aha ha!
Kiki kakaka kauana
Te Rauparaha, the warrior chief of Ngati Toarangatira, originally from Kawhia, had visited Tuwharetoa to solicit aid against the Waikato and Ngati Maniapoto tribes.
That aid was refused him because of his treachery some years before when he had attacked and killed some of Ngati te Aho at Te Onepu.
It seems that the party had planned to descend to Lake Rotoaira to procure fish when one said, 'Why go fishing - there is food for the taking,' and he pointed to the smoke rising from the Ngati te Aho village.
Te Heuheu Herea, who was himself related to Ngati Maniapoto, softened the refusal by advising Te Rauparaha to follow the forest track over Ponanga Saddle to seek refuge with Te Wharerangi at Motu 0 Puhi.
However, when he arrived there, Te Rauparaha found that Te Wharerangi, although hostile to him, felt obliged to extend some protection to his unwelcome guest against the taua (war party) led by Tauteka and already in hot pursuit.
Accordingly, he told Te Rauparaha to seek refuge in an empty kumara pit nearby empty kumara pit nearby and then asked his wife, Te Rangikoaea, to seat herself over the entrance to the pit.
As the chiefs of the pursuing party approached Rotoaira, they recited incantations to enable them to locate the whereabouts of Te Rauparaha.
Thus led to believe that he was at Motu 0 Puhi, they chanted further incantations to prevent him from escaping southward, and as Te Rauparaha sat crouched in the pit he began to feel the effects of the spells being cast on him.
In addition to assisting in the concealment of the Ngati Toa chief, the main reason why Te Rangi koaea was ordered to sit over the pit was because of the neutralising effect that she, as a woman, had on incantations.
The female genital organs were supposed to have this power and, as influence of the incantations reached Te Rauparaha, he felt their effects bejng neutralised by the chieftainess sitting above him.
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He imagined them being whirled round and round and being absorbed, and, to give vent to his feelings, he exclaimed,
Aha ha!
Kikiki kakaka kauana!
Kei waniwania taku tara
Kei tarawahia, kei te rua it te kerokero!
Then he realised that the protecting powers of the chieftainess could be destroyed if amatory advances were made by her husband, and that to save himself he would have to be watchful and see that his protector was not disturbed.
Thus he whispered:
He Pounga rahui te uira ka rarapa;
Ketekete kauana to peru kairiri.
Mau au e koro e
Hi! Ha!
Ka wehi au ka matakana.
Ko wai te tangata kia rere ure? Tirohanga nga rua rerarera
Nga rua kuri kakanui i raro!
When the pursuers arrived, they enquired of Te Wharerangi whether he had seen Te Rauparaha and were informed that he had fled in the direction of the Rangipo desert.
For a moment they did not believe him, but later hurried off in pursuit.
When all was clear, Te Wharerangi asked his wife to let Te Rauparaha out.
During the time Tauteka was talking to Te Wharerangi, Te Rauparaha muttered under his breath...
'Aha ha! Ka mate, ka mate!' - 'I die, 1 die!'
When his pursuers were convinced he was not in Te Wharerangi's pa but had made for Taranaki, he exclaimed, 'Ka ora, ka ora! Tenei te tangata puhuruhuru nana nei i tiki mai whakawhiti te ra!' - 'I live, I live! For this is the hairy man who has fetched the sun and caused it to shine again!
As he took his first two steps out of the pit, he said, 'hupane, kaupane!' and as he stood clear he shouted, 'whiti te ra!' - 'The sun shines!'
Going on to the courtyard of Te Wharerangi and before Te Rangikoaea and the assembled people, Te Rauparaha performed his famous haka...
Aha ha!
Kiki kakaka kauana
Kei waniwaniwa taku tara.
Kei tarawahia, kei te rua i te kerokero!
He pounga rahui te uira ka rarapa;
Ketekete kau ana to peru kairiri
Mau au e koro e
Hi! Ha!
Ka wehi au ka matakana,
Kowai te tangata kia rere ure?
Tirohanga nga rua rerarera
Nga rua kuri kakanui i raro!
aha ha!
A Ka mate! Ka mate! Ka ora! Ka ora! | I die! I die! I live! I live! |
Ka mate! Ka mate! Ka ora! Ka ora! | I die! I die! I live! I live! |
Tenei te tangata puhuru huru | This is the hairy man |
Nana nei i tiki mai | Who fetched the Sun |
Whakawhiti te ra | And caused it to shine again |
A upa ... ne! ka upa ... ne! | One upward step! Another upward step! |
A upane kaupane whiti te ra! | An upward step, another.. the Sun shines!! |
Hi !! |
Pukana Game Lyrics Meaning
