NCEA Level 1 Tikanga-ā-Iwi key terms

The body of customs, values and practices belonging to a particular iwi (tribe), passed down through generations and applied to guide how people behave and make decisions within that tribal community.

The correct or proper way of doing things, covering customary rules, values and protocols that set out expected behaviour in Māori contexts. It is learned through participation and guidance from elders rather than written down.

A Māori tribe, a large kinship group descended from a common ancestor and holding its own territory, history, tikanga and identity. Iwi are made up of smaller hapū and are often represented by a runanga or trust.

A sub-tribe or section of an iwi, made up of extended family groups who share a common ancestor and usually a marae and territory. Hapū are the main everyday political and social unit in traditional Māori society.

Extended family, the basic social unit of Māori society. It includes grandparents, parents, children and wider relatives who support one another and share responsibilities for raising and caring for members.

Genealogy and the linking of people to ancestors, to the land and to the natural world. Reciting whakapapa establishes identity, rights to belong and relationships, and it underpins how Māori understand the world.

The value and practice of building and maintaining relationships, kinship ties and mutual support. It describes the sense of belonging and obligation people have to one another, whether through whakapapa or shared connection.

The ethic of hospitality, generosity and care for others. It involves looking after visitors and community members, providing food and shelter, and treating people with respect and kindness, reflecting the mana of both host and guest.

Prestige, authority, dignity and spiritual power. Mana can be inherited, earned through actions and service, or granted by others, and it can be strengthened or diminished depending on how people behave.

A state of sacredness or restriction that sets something apart and requires careful behaviour towards it. Tapu can apply to places, objects, people or events, and it is lifted or managed through appropriate ritual.

The state of being ordinary, unrestricted or free from tapu. It is often the result of rituals that lift restrictions, and it can also describe the process of making something safe for everyday use.

The act or process of removing tapu, making something or someone noa or safe for ordinary contact. It commonly involves karakia and, in many contexts, water, such as the sprinkling used after a tangi.

The set of rules or protocols of a particular marae or group that govern how formal occasions are conducted, including the order of speeches and where people sit. Kawa can vary from one marae to another.

The open area in front of a meeting house, and by extension the whole complex of buildings and grounds used for community gatherings. It is the centre of Māori community life and formal welcome ceremonies.

The main meeting house on a marae, often carved and named after an ancestor. Its structure symbolises the ancestor's body, and it hosts sleeping, meetings, tangi and other important gatherings.

The formal welcome ceremony held on a marae when visitors arrive. It follows a set sequence including the karanga, whaikōrero, waiata, hongi and hākari, and it formally joins hosts and guests.

The high-pitched call performed by women to welcome visitors onto the marae and to acknowledge the dead. It is the first formal step of a pōwhiri and exchanges spiritual and emotional messages between hosts and guests.

Formal speech-making, typically by men on the marae during a pōwhiri or other gathering. Speakers acknowledge the occasion, the dead, the hosts and the visitors, and they are supported by waiata sung afterwards.

Songs, including traditional laments, love songs and action songs. On the marae, waiata are sung after speeches to support and acknowledge what the speaker has said, and they carry history and emotion.

The traditional greeting in which two people press their noses and foreheads together. It symbolises the sharing of breath and life force, and it is part of the hongi exchange during a pōwhiri.

A gathering or meeting of people for discussion and decision-making. Hui follow tikanga, with formal openings, speeches and structured discussion, and they are used for community matters, disputes and planning.

The Māori mourning process following a death, usually held at a marae over several days. It includes speeches, waiata, karanga and the sharing of food, and it supports the grieving family while honouring the deceased.

The feast or meal that follows a formal welcome or ceremony. It often includes the lifting of tapu and the sharing of food, and it marks the point at which hosts and guests can mix more informally.

A gift given to hosts, often at the end of a hui or after a pōwhiri, as a contribution towards costs and an acknowledgement of hospitality. Koha is given willingly and is not a fixed price.

Chieftainship, leadership and self-determination. It refers to the authority of a chief or group to govern their own affairs, and it is a central concept in Māori political claims and in the Treaty of Waitangi.

A chief or leader who holds authority within a hapū or iwi. A rangatira is expected to lead by example, serve the people and uphold the mana and well-being of the community.

An elder, respected for their knowledge, experience and cultural expertise. Kaumātua provide guidance on tikanga, support decision-making and are often called on to lead or open formal occasions.

A prayer, chant or incantation used to open proceedings, acknowledge the spiritual realm and seek guidance or protection. Karakia are used at many occasions, including hui, tangi and the lifting of tapu.

The authority and rights a group holds over a particular area of land through long occupation and ancestry. It is distinct from mana tangata, which relates to authority over people.

The duty of guardianship and care for the environment, resources and people. It involves protecting the mauri of land, water and living things for present and future generations, based on a relationship of responsibility rather than ownership.

The life force or vital essence present in people, objects, land and water. Protecting mauri is central to kaitiakitanga, and damaging the mauri of a place is considered a serious harm.

The spirit or spiritual dimension of a person, place or event. Wairua is acknowledged through karakia and ritual, and well-being is understood to depend on both physical and spiritual health.

A traditional proverb that expresses tribal wisdom, values or history. Whakataukī are used in speeches and writing to make a point concisely and to connect the speaker to ancestors and place.

A tribal saying or formula that identifies a person or group by naming their mountain, river, ancestor, marae and other landmarks. It is used in introductions to establish identity and connection to place.

A formal greeting or speech of acknowledgement, used to welcome people, to introduce oneself or to thank hosts. A mihi often includes references to whakapapa, landmarks and the purpose of the gathering.

A feeling of embarrassment, shame or shyness. In Māori contexts it can affect how people participate, and understanding it helps explain behaviour in unfamiliar settings such as formal marae occasions.

Love, compassion, empathy and concern for others. Aroha underpins manaakitanga and whanaungatanga, and it describes the emotional commitment people have to their community and to visitors.

To embrace, support or help. As a value, awhi describes practical and emotional assistance given to others, especially those in need, and it reflects the expectation of mutual care within a community.

The concept of Māori self-determination and full authority over their own affairs, as expressed in the second article of the Treaty of Waitangi. It is a key principle in contemporary Māori political discussion.