|
At
Kopinga, Manuwiri are encouraged to enter the covered in area at the
front of the marae and gather in front of the wooden doors to be
welcomed.
Shoes are to be removed in this area and shoe storage is provided at
both sides of this porch area.
Manuwiri and Tchakat Henu alike, are able to bring along and wear
“inside shoes” such as slippers.
|
Traditional tikanga dictates that the right-hand side of
the meeting house (the ancestors right hand) is to be occupied by the
Tangata Whenua, while the Manuhiri occupy the left-hand side including
the rear and then positions left vacant by the tangata whenua.
At Kopinga there is no right hand side and Manuwiri and
Tchakat Henu are able and encouraged to share the Whare Hui equally. The
belief in peace runs through all Moriori Kawa. However, even at Kopinga,
some issues can arise that are contentious and whilst anger may surface,
there are still rules and beliefs that moderate those feelings.
In some extremely formal situations the Tchakat Henu may
establish a specific seating arrangement within the Marae, but this is
usually more purposeful than traditional.
|
|
Traditionally women are not able to speak on Marae.
At
Kopinga, not only do the values of Peace flow through the Kawa, but so
do the values of equality and acceptance.
Moriori recognise women on the
Marae as being equal and therefore able to represent themselves and
others in all discussions and Marae politics.
|
|
|
Traditionally orators on a Marae speak from where they stand.
At
Kopinga, the speaker talks from the Pou. There is a wooden floor around
the central Pou and this is where the speaker can talk and walk, in the
presence of his ancestors, his people and of this sacred Moriori taonga.
From the central Pou, the speaker can be seen and heard by all of the
assembly.
|
