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A marae (in New Zealand Māori, Cook Islands Māori, Tahitian), malae (in Tongan language), meae (in Marquesan) or malae (in Samoan language) is a communal or sacred place that serves religious and social purposes in Polynesian societies. In all these languages, the term also means cleared and free of weeds or trees. italic=no generally consist of an area of cleared land, roughly rectangular (the italic=no itself), bordered with stones or wooden posts ( au in Tahitian and Cook Islands Māori), and perhaps with paepae (terraces) which were traditionally used for ceremonial purposes; in some cases, such as Easter Island, a central stone ahu or a'u is placed. In the Easter Island’s Rapa Nui culture, the term ahu or a'u has become Metonymy for the whole marae complex itself.
In some modern Polynesian societies, notably that of the Māori of New Zealand, the marae is still a vital part of everyday life. In tropical Polynesia, most marae were destroyed or abandoned with the arrival of Christianity in the 19th century, and some have become attractions for tourists or archaeologists. Nevertheless, the place where these marae were built are still considered tapu (sacred or forbidden) in most of these cultures.
As is usual with Māori nouns, the same word serves as the singular and plural of marae.
In Māori usage, the marae ātea (often shortened to marae) is the open space in front of the wharenui (meeting house; literally "large building"). Generally the term italic=no is used to refer to the whole complex, including the buildings and the ātea. This area is used for pōwhiri (welcome ceremonies) featuring oratory. Some iwi (tribes) and hapū (sub-tribes) do not allow women to perform oratory on their italic=no, though typically women perform a karanga ('call'). The wharenui is the locale for important meetings, sleepovers, and craft and other cultural activities.
The wharekai (dining hall) is used primarily for communal meals, but other activities may be carried out there.
Many of the words associated with italic=no in tropical Polynesia are retained in the Māori context. For example, the word paepae refers to the bench where the speakers sit; this means it retains its sacred and ceremonial associations. Marae vary in size, with some wharenui being a bit bigger than a double garage, and some being larger than a typical town hall.
The New Zealand Māori Arts and Crafts Institute Act 1963 was passed and the institute built to maintain the tradition of whakairo. The Institute is responsible for the building and restoration of over 40 italic=no around the country.
Some New Zealand churches also operate marae of their own, in which all of the functions of a traditional marae are carried out. Churches operating marae include the Anglican, Presbyterian, and Catholic churches. In recent years, it has become common for educational institutions, including primary and secondary schools, technical colleges, and universities, to build marae for the use of the students and for the teaching of Māori culture. These marae may also serve as a venue for the performance of official ceremonies relating to the school.
The italic=no of the University of Auckland, for instance, is used for graduation ceremonies of the Māori Department, as well as welcoming ceremonies for new staff of the university as a whole. Its primary function is to serve as a venue for the teaching of whaikōrero (oratory), Māori language and culture, and important ceremonies for distinguished guests of the university. Two detailed secondary-school marae are located in the Waikato at Te Awamutu College and Fairfield College. The latter was designed by a Māori architect with a detailed knowledge of carving and weaving; its wharenui features an intricately carved revolving pou (pillar) as well as many other striking features. In addition to school activities, it is used for weddings.
Rarotongan tradition holds that Taputapuātea marae at Rarotonga, which archaeologists have dated to the 13th century, was built by Tangi'ia who brought the central stone with him from the ancient marae of the same name at Ra'iātea. Indeed, it seems that it was quite usual in ancient times to take a stone from this marae.
The son of Tetupaia and Teu had not only the right to a seat in the great Marae of Taputapuatea in Raiatea, but he could take his stone from Taputapuatea and set it up in his own district of Pare Arue (Tahiti), so founding a Marae Taputapuatea of his own to wear the Maro-'ura (red waist girdle of the ariki) in.
Mangaia had a marae named Taputapuatea and an ariori (priest) house.
ʻOro marae on Tahiti included Vaiʻotaha marae at Tautira, the first, followed by Utu-ʻai-mahurau at Paea, Mahaiatea marae at Papara, Tarahoʻi marae at Pirae-ʻArue, and Hitiaʻa marae on Hitiaa O Te Ra.
In Tahiti, marae were dedicated to specific deities, and also connected with specific lineages said to have built them. During the 1994 restoration of Taputapuātea marae at Raʻiātea by archaeologists from the Tahiti Museum, human bones were discovered under some of the structures. It is possible they were the remains of to the god ʻOro, revered in Tahiti.
Rapa Nui/Easter Island
In the remote southeastern corner of the Polynesian Triangle elements of the traditional Polynesian marae evolved into the Rapa Nui/Easter Island ahu and their iconic moai (statues).
Tahiti
According to Anne Salmond, marae are "portals between Po, the world of the gods and darkness, and the Ao, the everyday world of people and light, so that people could communicate with their ancestors." Notable marae include Vai'otaha marae on Bora Bora, Mataʻireʻa marae on Huahine, and Taputapuātea marae, a UNESCO World Heritage site on Raʻiātea, considered to be one of the most sacred sites in Polynesia.
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Categories: Māori Culture, Māori Words And Phrases, Marae, Māori Society, Culture Of Tahiti, Polynesian Culture, Indigenous Architecture, Religious Buildings And Structures In Oceania, Austronesian Spirituality, Infrastructure, Building Types, Buildings And Structures By Type, Urban Studies And Planning Terminology
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