- Mangere mountain & lagoon
- performance centre - the auditorium corresponds to crater position & the outdoor ampitheatre to another crater
- marae atea corresponds to the lagoon
- the rush of water entering the lagoon (atea space) corresponds to the whare nui, a powerful place for energy flow
- Portage, located across the inlet - the whare nui now orientates to this rather than the island
The associated buildings are arranged according to relationships between them, and also tapu/noa associations. The foyer is flanked by the whare nui on one side and the Mau studio - both these latter buildings will have large glass windows allowing a visual connection if you are in the marae space, to the inlet. This also allows a view of people movement and activities in these buildings.
Accomodation is placed in between the whare kai and whare nui - the dormitory accomodation is directly adjacent to the whare kai.
Workshop is closest to the road/parking/wharf/canoe launching area.
Zen garden will be 'behind' the whare nui.
NB - previous research on Tapu/Noa/Va:
Tapu & Noa
A system of tapu and noa prevails when visiting a marae:
The tapu-noa system distinguishes between places and events that are off limits or need to be given cautious treatment, and those that are safe and accessible to the majority. - Tapu - many interpretations of tapu, but most emphasise a sacred quality and linked in some way to gods or divinities However, a more utilitarian view of the purpose of tapu was discussed by Te Rangi Hiroa who drew a connection between the use of tapu and the prevention of accidents or calamities, implying that a dangerous activity or location would be declared tapu in order to prevent misfortune. More than a divine message from the gods, or the recognition of status, the conferment of tapu was linked to healthy practices.
- Whaiora, Māori Health Development takes a similar view. Tapu is described as a type of public health regulation, basically concerned with the avoidance of danger and the promotion of good health
- Noa - a term used to denote safety; harm was less likely to befall anyone who entered a noa location, ate food rendered noa by cooking, or touched a noa object.
- Noa can be thought of as a kind of blessing in that it removes tapu, eating removes tapu in this way....(eg. sharing a meal on the marae)
There is the expectation that on a marae, a cautious attitude should be adopted, since the laws of tapu and noa still prevail.
- On some marae, the left side of a meeting house is tapu, the right side is noa.
- Usually the marae ātea is tapu, at least for visitors until formalities have been exchanged.
- Visitors themselves may be regarded as tapu and tangata whenua might be reluctant to make any formal contact until the tapu state becomes noa.
- Cooked food is noa, so that the way of reducing tapu is to enjoy a meal together.
The laws of tapu (and the corresponding state of noa) serve a different function in modern times than they did in earlier but some elements remain eg. behaviour on the marae atea - individuals are not at liberty to roam as they might wish, nor to behave in a manner not sanctioned by the rest of the community on the marae
(From Journal of Polynesian Society, Volume 108 1999 Volume 108, No. 4 Marae and implications for a modern Maori psychology, by Mason Durie, p 351-366 )Va
Va = the mana/power that is concentrated in the marae/malae spaces, but can also be present in a person
Va is about creating space, balancing space
Between sky & sea
Between light & dark
Between birth & death
Between inside & outside
Between day & night
Between myth & reality
Between now & then...
Bridges span/create the divide between sky and sea/earth -see Heidegger's comments on bridges.
Lemi Ponifasio has referred to his work as the pursuit of the "Va-body", a conscious and responsible state of being.
The Va = the gap in the rock reef around an island. It's where the islanders' boats come in and go out for fishing or travel and it's the most dangerous part of the ocean.
"This is the point where we should be all the time," he says. "In Samoa we say in the va, that's what politeness is – it means to be in the space, to be paddling on both sides of the canoe, to be in balance. Maintain the space, it's like a motto in Samoa. That's the kind of theatre I'm trying to make, it's about being in the space.
"Our architecture is the same. In a typical Samoan house you have one room and everything is open. Births, deaths, love-making, eating, drinking, sleeping, fighting, discussion takes place in one space so you must learn negotiation. I like this. As opposed to the theatre which is a space of mystery."
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