KI TE WHENUA ROA O KAHU
KI TE WHENUA ROA O KAHU
He Mihi - Tēnā koutou katoa
Nau mai, haere mai ki Awataha Marae, ki te whenua roa o Kahu. He wāhi tēnei e whakakotahi ai te tangata, e manaakitia ai te iwi, e whakatipu ai ngā wawata mō ngā uri whakatipu.
A place where culture, community and leadership come together. Here identity is nurtured, knowledge is shared and future generations are empowered.
CREATING FUTURES - HONOURING THE PAST
Ko Rangitoto te maunga
Ko Awataha te awa
Ko Pupuke te moana
Ko Tāmaki Herenga Waka, kua tau ki Awataha
Ko Tāne Whakapiripiri te whare
Ko te Hau Kāinga o Awataha e mau ana ki te Ahi Kā
Ko Awataha te marae, Ko Awataha taku ukaipo
ABOUT AWATAHA MARAE
Awataha Marae stands as a place where culture, community and leadership come together in the heart of Te Whenua Roa o Kahu on Auckland's North Shore. Guided by the principles of Tino Rangatiratanga and Mana Motuhake, our marae works to strengthen our people through education, cultural leadership, environmental stewardship and community development.
Building a future where our people are empowered, our culture is strong, and our community is resilient, stewarded through over 30 years of dedicated leadership.
Ō MĀTOU MOEMOEĀ
Our Vision
Tino Rangatiratanga • Mana Motuhake
To build a strong cultural, economic and social base for our people.
A thriving, resilient and culturally grounded community where our people are empowered through knowledge, opportunity and connection.
Āu akeitanga - who we are + Whakapapa - where we come from + Anamata - where we are going +
Ngā Tatauranga
Our Imapct
30+
2,500+
28,000+
Years of community service supporting Māori advancement
Registered members for marae services and programmes
Annual visitors through our cultural exchange programmes
4,000+
People fed during emergency response hub operations
3000+
Annual participants for Te Wheako schools programme
400+
Whānau supported weekly through our Pātaka Kai pantry
2025 -60,000 + meals - 500kg non food - 3000+ reach
Pataka Kai -*figures sourced from Kiwi Harvest & Auckland City Mission
90+
Job seekers training & employment via Mana to Mahi annually
Ō MĀTOU HŌTAKA
Our Programmes
Strengthening the cultural, social and economic wellbeing of our community through dedicated programmes.
Te Kura Mana Rangatahi
Mana Rangatahi
Youth
Youth development programme reconnecting rangatahi to learning through culturally grounded education and mentorship alongside Te Kura.
Mana to Mahi
Employment
Employment and skills pathways supporting people into meaningful work through training, mentorship and industry partnerships with DOWNER, Naylor Love, Auckland City Council Recovery, TROW, MSD
Muru Tapu
Te Pae Oranga
PD
Community Service
Justice
Restorative justice grounded in tikanga Māori and spiritual principles of reflection, accountability and transformation.
Amio Taiao - Eco Hub
Environment
Environmental initiatives promoting sustainable practices, resource recovery and circular economy principles.
Aquaponic and Hydroponic Gardens
Pataka Kai
Food
Sustainable food production strengthening food security for local whānau while reconnecting people with the whenua.
Te Wheako -Schools Programme
Education
Cultural learning experiences and community-based education working with local schools across the North Shore.
Visitor Experience -Cultural Tourism
Culture
Visitors experience Māori culture through guided visits, storytelling and authentic cultural learning.
Tangihanga & Hui
Reo
Whakairo
Wananga
Community
Fulfilling the sacred role as a place where communities gather to mourn, celebrate, learn and get support.
Summer Vibes Waitangi Day
Matariki
EVENTS
Fulfilling the sacred role as a place where communities gather to mourn, celebrate, learn and make decisions together.
TE WHARE PIRINGA
community emergency Hub
4000+
people supported during the Auckland Anniversary floods of 2023
Awataha Marae stood up Te Whare Piringa Community Emergency Hub during the Auckland during the Auckland Anniversary floods of 2023. The marae mobilised volunteers and community organisations to distribute food and essential supplies to more than 4,000 people.
Today Awataha Marae is the only Marae based Emergency Hub in the Kaipatiki board area and works alongside Auckland Emergency Management and community partners to strengthen regional emergency preparedness. Awataha is included in the local boards Emergency plan.
Senior staff have received CIMS 4 Certification, Mental Health First Aid, First Aid and have participated in disaster training with Auckland Emergency Management. The Marae has good basic emergency response equipment including 150 person first aid kit, Chainsaw, 25KVA Power Generator plus all of its normal facilities to cater for masses of people in a disaster situation.
TE PATAKA
Food support and Welfare
3000+
people supported weekly
Te Pātaka – Feeding the Need, Nourishing the People
Te Pātaka is the food support programme of Awataha Marae, established to respond directly to the needs of our community. What began as a grassroots initiative has grown into a vital service supporting hundreds of whānau each week across the North Shore and wider Tāmaki Makaurau.
At its core, Te Pātaka is about manaakitanga — caring for people with dignity, respect, and without judgement. We provide access to essential food supplies, including groceries and prepared meals, ensuring that individuals and families can meet their basic needs during times of hardship.
Our approach goes beyond food distribution. Te Pātaka operates as part of a wider ecosystem at Awataha Marae, connecting whānau to education, employment pathways, and wraparound support services. This ensures that while immediate needs are met, long-term outcomes are also being built.
Driven by community, supported by partners, and grounded in tikanga Māori, Te Pātaka reflects the strength of collective action — where people come together to support one another.
Big thanks to North Shore Maori Wardens, Auckland City Mission, Kiwi Harvest, De Paul House, NSIA Hub Takapuna Rugby Club, City Impact Church, Awataha Marae volunteers, Maori Womens Welfare League, Waitemata Police, Mana to Mahi graduates and Awataha Marae.
He Kōrero o Mua
Our History
The dream of establishing a marae on Auckland's North Shore dates back to the 1960s and was realised in the 1980s through the visionary leadership of Dr Arnold Manaaki Wilson QSM, ONZM, his wife Rangitinia Wilson, and a dedicated community.
Awataha draws strength from the ancestral ties of Tainui, Te Arawa, and Mātaatua waka — and its deep association with Te Kawerau ā Maki, Ngāti Paoa, and Ngāti Manuhiri, mana whenua of Te Whenua Roa o Kahu.
Mandate The marae was established as an urban Māori whakaruruhau — a sanctuary for all iwi living in the city, supported by Māori leaders including Sir James Henare, Sir Paul Reeves, and Sir Hugh Kawharu. Sacred Covenant The laying of the mauri stones and establishment of Tainui kawa affirmed Awataha's tikanga, its right of occupation, and its enduring role as kaitiaki of the whenua, holding Ahi Kā. Awataha remains a living marae — a place of pōwhiri, karakia, hui, wānanga, hakari, tangihanga, mārena, and creative expression. Over four generations we have grown into the people of Awataha — Ngā Hau Kainga a modern day people of many iwi, united through shared journeys, cultural resilience, and the guardianship of our whenua, tāngata, and taiao. Founding Trustees and Committee Betty Woodard, Harata Cash, Peggy Hughes, Peggy Ashton, Doreen Farrimond, Edward Peka Pomare, Jerry Norman, Malcom Pere, Eddie Tapara, Matiu Anderson, Margret Boyd, Ruth Norman, Te Iri Matenga Armstrong, David Schnauer, Ani Blackman, Peter Tohill, Athol Johnson, Lyvia Megchelse, — alongside Dr Arnold and Rangitinia Wilson.
TE KAUPAPA O AWATAHA MARAE
Awataha Marae exists to strengthen the cultural, social and spiritual wellbeing of our people and to create opportunities for future generations. Grounded in the principles of Tino Rangatiratanga and Mana Motuhake, the marae provides a place where identity, knowledge and community are nurtured.
"Mai i te korekore ki te Ao Mārama"
This philosophy reflects the belief that the future is not limited by circumstance or history. From the space of possibility we imagine, create and bring new ideas into the world.
Through knowledge, creativity and collective effort we support our people to transform possibilities into reality. Here ideas are born, innovation is nurtured and future generations are empowered to bring their visions into the light.
"From the realm of potential into the world of light."
Ngā Pou Whakahaere
Our Foundations
Awataha Marae is guided by enduring cultural values that shape everything we do.
Tino Rangatiratanga
Self-determination and leadership for our people.
Mana Motuhake
The independence and authority of Māori institutions.
Manaakitanga
Care, generosity and hospitality towards all people.
Kaitiakitanga
Guardianship of the natural environment.
Whanaungatanga
Strengthening relationships between people and community.
Wairuatanga
Honouring the spiritual wellbeing of our people.
Our Story
Awataha Timeline
Ancient Tāmaki - c. 900 AD
From around 900 AD, Tāmaki Makaurau—including the North Shore and Awataha—functioned as a highly strategic hub of movement, occupation, and exchange. Positioned between the Waitematā and Manukau harbours, interconnected waterways and portage routes enabled the flow of people, resources, and knowledge across the isthmus. The North Shore coastline provided abundant kaimoana and sheltered landing sites, while inland areas offered forest resources and cultivable land, supporting seasonal and semi-permanent kāinga within a wider network of occupation. Beneath this lived landscape lay an ancient river and wetland system—evident through Wairau Valley and Awataha—forming part of a once-forested valley that was later submerged to become the Waitematā Basin. Together, these natural and cultural systems established Awataha as part of a continuous, highly valued landscape where mana was expressed through sustained occupation, mobility, and enduring whakapapa connections.
Arrival - c. 1300 AD
The arrival traditions of the great waka mark the foundational migrations through which iwi and hapū established their presence across Aotearoa. Among the most prominent are Tainui, Mataatua, and Te Arawa, alongside other significant waka including Aotea, Tākitimu, Kurahaupō, Tokomaru, Nga tokimatawhaurua, Mahuhukiterangi,and Horouta. These ancestral voyages are not merely historical accounts but are central to whakapapa, defining relationships to land, authority, and identity. Through these waka, lines of descent were established, embedding mana whenua and enduring rights of occupation across the motu.
He Whakaputanga - 1835 AD
In 1835, the rangatira of the northern confederation of chiefs—known as the United Tribes of New Zealand—formally asserted their sovereignty through the signing of He Whakaputanga o te Rangatiratanga o Nu Tireni. This declaration affirmed that ultimate authority (mana and rangatiratanga) resided collectively with the rangatira, establishing an independent Māori state recognised internationally, including by the British Crown. As such, He Whakaputanga stands as a foundational constitutional instrument, affirming pre-existing Māori sovereignty prior to any subsequent agreements.
In 1840, Te Tiriti o Waitangi was first signed, establishing a formal relationship between Māori rangatira and the British Crown. Through Te Tiriti, rangatira affirmed a limited grant of kāwanatanga (governance) to the Crown, while explicitly retaining tino rangatiratanga—the full authority and sovereignty—over their lands, kāinga, taonga, and resources. The guarantees within Te Tiriti affirmed the protection of Māori authority, property rights, and ways of life for all Māori, forming a foundational constitutional agreement intended to safeguard Māori interests and ensure that any Crown governance would operate within the bounds of Māori consent and continued authority.
Te Tiriti o Waitangi - 1840
Mahurangi Purchase - 1841-1850
During the mid-19th century, the Crown moved to acquire approximately 220,000 acres across the Tāmaki region, including the Awataha area, through a series of transactions that have since been widely disputed. These acquisitions were often characterised by limited consultation, unclear boundaries, and payments that did not reflect the true value or collective ownership of the land. In many cases, not all customary right holders gave informed consent, and key interests were excluded or inadequately recognised. As a result, the Crown’s title to significant portions of this land—Awataha included—has remained contested, with longstanding grievances centred on incomplete agreements, breaches of tikanga, and the failure to uphold the guarantees of Te Tiriti o Waitangi.
In the mid-19th century, the Crown granted approximately 375 acres at Awataha to the Catholic Bishop of Auckland as part of its wider programme of land allocations to religious institutions. These grants were made from land the Crown had recently acquired under circumstances that were often disputed, with limited recognition of customary ownership and interests. The transfer to the Bishop effectively removed the land from Māori control and placed it under ecclesiastical authority, despite ongoing questions regarding the legitimacy and completeness of the Crown’s underlying title. As with other such grants, this transaction remains subject to scrutiny for its failure to adequately recognise Māori rights and for its inconsistency with the guarantees affirmed under Te Tiriti o Waitangi.
In the mid-19th century, the Crown granted approximately 110 acres at Waiwharariki to Eruera Maihi Patuone, recognising his status and influence as a senior rangatira and his role in maintaining peace and stability across Tāmaki Makaurau during early colonial settlement. The grant was framed within the Crown’s protectorate relationships, acknowledging Patuone’s leadership and his efforts to support orderly engagement between Māori and settlers. However, like many Crown land transactions of the period, the grant sits within a wider context of contested acquisitions and shifting authority, where customary interests and collective rights were often not fully accounted for.
Church use - 1850-1900's
Following the Crown grant, the land at Awataha came under the control of the Catholic Church, where it was developed for mission and educational purposes. This included the establishment of St Mary’s College, later known as Hato Petera College, which became a significant institution for Māori Catholic education in the region. While the Church’s presence introduced new forms of learning and religious instruction, its control over the land reflected the earlier transfer of whenua out of Māori hands, embedding a legacy of alienation that remained tied to the Crown’s original and contested acquisition.
Displacement - 1850-1926
During the subsequent leasing and development phase, the Awataha lands were progressively subdivided and repurposed for institutional and urban uses, intensifying pressures on existing Māori occupation. Throughout this period, Māori consistently protested that the Awataha lands were never legitimately included within the Mahurangi purchase, maintaining that customary rights and occupation had been disregarded. As control of the whenua shifted further from Māori authority, villages were dismantled, occupation was disrupted, and communities connected to Awataha were forcibly evicted from their lands. Access was restricted and relationships to the whenua were severed, reinforcing a pattern of alienation rooted in contested Crown acquisition and unresolved grievances.
Urupa removed - 1942
As a direct consequence of wartime directives, the urupā at Awataha was disestablished and the tūpāpaku removed. This action resulted in the displacement of ancestral remains from their original resting place. Under the leadership of Te Puea Herangi, the tūpāpaku were carefully exhumed and reinterred at Waiheke and Taupiri Maunga. While undertaken with cultural care, this process reflects a period in which external decisions overrode the protection of wāhi tapu and customary authority.
Surplus Lands - 1983-1984
The Uruwao Trust actively asserted the need to secure the AIT-held land for marae development, recognising its significance for the establishment of a permanent cultural base on the North Shore. In 1984, the Awataha land was formally declared surplus to Crown requirements, creating a clear pathway for its return to community use. At that point, AIT Chief Executive John Henchcliff took a leading role in advocating for the land to be gifted—an action intended to enable the establishment of Awataha Marae as a lasting expression of tangata whenua presence and cultural authority.
Awataha Marae Inc Soc - 1985
In 1985, Awataha Marae Incorporated Society was formally established, alongside the creation of the Awataha Marae Committee, to develop and sustain a marae on the North Shore. Conceived as a gathering place for all Māori who call Auckland home, Awataha Marae was also intentionally positioned as a space where Māori and non-Māori could come together—sharing, learning, and appreciating each other’s cultural values, language, and ways of being. From this foundation, the marae has grown into a vibrant community hub, delivering programmes in education, youth development, and environmental initiatives, grounded in tikanga Māori and focused on strengthening connection, identity, and collective wellbeing.
Head Lease - 1989
In 1989, the head lease over Awataha land was reluctantly signed by Awataha Marae, marking what is widely regarded as the first commercial lease arrangement imposed on a marae in Aotearoa. This outcome followed the Crown’s failure to honour the original intent—championed by AIT leadership—that the land be gifted to Awataha Marae for its establishment and use. With no viable pathway to secure ownership at that time or gifting of the whenua, the lease represented the only option available at the time to retain a presence on the land. While it enabled the continued operation of the marae, it did so under constrained terms that reflected a broader pattern of Crown decision-making overriding earlier commitments and expectations.
Construction of the kaumātua housing and administration building began with great enthusiasm, marking a significant step in the physical establishment of Awataha Marae. Driven by commitment and vision, the marae committee worked tirelessly to raise $2.4 million of the total $4.7 million required—an extraordinary achievement given the political, social, and cultural landscape of the time. This effort reflected not only the determination of the community to build a lasting home, but also the resilience required to advance such a project in an environment where resources were limited and support was far from guaranteed.
The arrival of the totem pole marked a significant moment for Awataha. As part of the ceremony attended by several hundred people including the Nu Chu Nuth and Salish people, three pou whenua from Onewa Pā were also unveiled, strengthening the connection to the ancestral landscape and reaffirming mana whenua presence. The opening of the administration building was celebrated alongside a community festival, creating a vibrant and unifying occasion. Supported by mana whenua and the North Shore City Council, the day stood as a powerful expression of cultural renewal—a great day for the North Shore and a milestone in the growth of Awataha Marae.
Awataha Marae claimants formally lodged the Awataha claim, Wai 187, with the Waitangi Tribunal, asserting longstanding grievances relating to the alienation of Awataha whenua. The claim was supported by Te Kawerau ā Maki, reinforcing the depth of customary interest and shared whakapapa connections to the land. In a parallel assertion of tikanga and cultural authority, the mauri was laid for the wharenui—acts that both protected the whenua and signalled the enduring spiritual and ancestral relationship of the people to Awataha. Together, these actions reflected not only a legal challenge through Wai 187, but a reaffirmation of mana whenua, ahi kā, and the continued occupation and guardianship of the land.
Without any engagement with Awataha or other Iwi interests in 2017, the Crown entered into an Agreement in Principle with Te Rūnanga o Ngāti Whātua that included Awataha whenua, despite earlier Crown positions in the 1980s that the land could not be transferred to Awataha Marae. This shift exposed a clear inconsistency: where transfer to the marae had previously been ruled out, a pathway was later enabled for disposal through Treaty settlement processes. The AIP proceeded without adequate recognition or inclusion of the acknowledged mana whenua interests of Te Kawerau ā Maki and Ngāti Manuhiri, and without proper consideration of the outstanding Awataha Wai 187 claim. Furthermore, the redress framework emphasised financial compensation rather than the return or protection of culturally significant land, reinforcing concerns that the process failed to address the underlying cultural and customary rights associated with Awataha.
A formal review of the Awataha head lease was initiated following representations from Te Rūnanga o Ngāti Whātua and associated parties to the commisioner of lands. The review signalled a renewed focus on if the terms are being met, tikanga, and future of the lease arrangement, bringing Awataha Marae’s tenure and operations under increased scrutiny. While framed as a response to public pressure, the review occurred within a wider context of the AIP being signed and the unresolved Awataha Wai 187 claim.
During this period, Te Rūnanga o Ngāti Whātua, supported by its considerable organisational capacity and resources, undertook a series of public and political engagements that placed additional pressure on Awataha Marae. These actions contributed to heightened public attention and, in effect, impacted the marae’s ability to enjoy the stability and continuity ordinarily associated with its leasehold position.
At the same time, the Commissioner of Crown Lands introduced further complexity, with third-party interests being acknowledged within a contractual framework that exists directly between the Crown and Awataha Marae. This development contributed to an environment of uncertainty, raising questions about due legal process, boundaries of engagement, and the balance between Awataha existing contractual rights and evolving Crown–iwi relationships.
Collectively, these dynamics underscored the challenges faced by Awataha Marae in maintaining continuity of community service and investment, while navigating a shifting landscape of Treaty-related negotiations and external stakeholder interests in the whenua.
Following the completion of the initial 33-year term, the Commissioner of Crown Lands, acting through Land Information New Zealand, formally executed a renewed lease in accordance with the provisions of the original perpetual 99-year arrangement. This action brought the preceding term to a close and commenced the next 33-year period under the same overarching Head lease structure.
The renewal, undertaken through standard legal process, marked a significant milestone in Awataha Marae’s journey—affirming continuity of tenure while enabling the marae to carry forward its long-term development, community service, and investment on the whenua.
Auckland Anniversary Flood Response — Awataha Marae mobilised immediately, delivering emergency support to more than 4,000 people across the local community. Despite calls from Wayne Shelford to stand down, Awataha remained committed to serving those in need. The marae’s efforts were later acknowledged through visits from Prime Minister Chris Hipkins and Minister for Civil Defence Kieran McAnulty, who came to observe and support the on-the-ground response.
Not happy with the outcome of the lease renewal and the review. Te Runanga O Ngāti Whātuas ongoing pressure helped lead the Commissioner of Crown Lands to revisit the previous lease review, even though a new lease was established in 2020. In essence, the review of an outdated lease felt pointless to Awataha, as it was no longer the active agreement. The Commisioner had even threatened forfeiture of the lease. If successful this move would remove the perpetual lease obstacle, potentially clearing the way for Te Rūnanga o Ngāti Whātua to gain direct, unimpeded access to the land. Something that Awataha and Mana whenua of Awataha have vowed to oppose.
Crown Grant - 1850
Crown Grants - 1852
Kaumatua Houses 1989
Totem Pole 1990
Wai 187 -1991
AIP 2017
Reviw of the head lease 2018-2020
Lease Renewal 2020
Awataha Emergency Hub establsied 2023
Commisioner of lands reviews his descision - 2024
Awataha Responds 2024
Te Whenua Roa o Kahu
Te Whenua Roa o Kahu is the ancestral name for the North Shore of Tāmaki Makaurau, grounded in the whakapapa of the ancestor Kahu and those who have maintained ahi kā across generations. This whenua is held through the enduring presence of mana whenua including Te Kawerau ā Maki, Ngāti Manuhiri, and Ngāti Pāoa. Awataha Marae stands within this legacy — as a place of connection, responsibility, and continued occupation.
He kōrero tuku iho — Historical Narrative
Te Whenua Roa o Kahu — Historical Narrative
Te Whenua Roa o Kahu, stretching from the northern shores of the Waitematā, is a landscape deeply etched with the histories of its first peoples. This whenua (land) is part of a wider ancestral heritage that predates colonial settlement by centuries. The name itself honours the ancestor Kahu, acknowledging a legacy of discovery, naming, and spiritual connection. For generations, the ahi kā (burning fires of occupation) have been maintained here by mana whenua, despite the significant pressures of urban expansion. Today, the enduring mana (authority) and kaitiakitanga (guardianship) of the North Shore are held by Te Kawerau ā Maki, Ngāti Manuhiri, and Ngāti Pāoa. (Other Iwi also have claims) Their whakapapa (genealogy) connects the people to the waters, the forests, and the volcanic features of this region, remaining an unbroken link to the spirit of the land. With the support of Mana Whenua Te Kawerau A Maki and Ngati Manuhiri, Awataha hau kainga have been acknowledged as holding ahi kaa for Awataha Marae for over four generations.
Central to this narrative is the enduring legacy of Eruera Maihi Patuone, a prominent rangatira (chief) of Ngāti Hao and Ngāpuhi, who held a significant role in the peacemaking and strategic alliances of the 19th century. He was married to Riria Takarangi a chiefteness of Ngati Paoa. Patuone was granted 110 acres of land between present day Takapuna (Waiwharariki) and Esmonde Road in recognition of his service to the Crown and his role as a mediator between Māori and Pākehā.
His presence on the North Shore solidified a historical precedent for Māori leadership and occupation in Te Whenua Roa o Kahu. Awataha Marae, located within the shadow of these histories, continues this tradition of presence and purpose. It serves as a modern-day anchor for the many people of various iwi who now call the North Shore home, standing as a testament to the resilience of Māori identity and the continued responsibility to uphold the kōrero (stories) of this ancestral place.
Te Whenua Roa o Kahu remains a living name — carrying the legacy of its ancestors, the authority of its people, and the responsibility of those who stand upon it today.
Mana whenua of the region:
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Te Kawerau ā Maki — hold one of the earliest enduring presences in the region, with authority grounded in ancestral right, ahi kā, and kaitiakitanga.
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Ngāti Manuhiri — descendants of Manuhiri, maintain strong coastal connections across Mahurangi, Pakiri through to Devenport.
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Marutuahu Iwi— with links to both Tainui and Te Arawa waka, have long held influence across Tāmaki and the Hauraki Gulf.
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Ngati Whatua Ki Orakei -Auckland City still has much to be greatful for their generosity and Mana through the gifting of land for much of the inner city area that Auckland City was founded on.
Cultural Protocols
Te Kawa o Tainui
At the heart of Awataha is Te Kawa o Tainui — the sacred rituals of pōwhiri and whaikōrero that uphold the mana of all who enter this place.
Whaikōrero
Conducted on the paepae tapu with oratory, waiata tautoko, and acknowledgment of mana whenua and manuhiri.
Tikanga
Respect for rāhui, pōwhiri processes, and marae kawa is upheld with integrity at all times.
Code of Conduct
All marae users must uphold tikanga — respecting elders, caring for facilities, and embodying manaakitanga. The Marae is used by many differnt groups including schools.
Your behaviour whilst at the Marae is noticed by others please treat the Marae its people with respect.
Full Code of Conduct includes:
The Marae grounds are private property. No Trespasing No gang insignia, violence, swearing, alcohol, drugs, or vandalism. Smoking and Vaping in designated area only. No dogs or pets allowed No parking except on Marae business No eating in Wharenui Respect for all elders and visitors. Care for all marae facilities and grounds Upholding manaakitanga in all interactions Following all karakia and pōwhiri protocols as directed by kaumātua
Expression of Interest to Become a Member
Keen to stay connected with Awataha Marae? What to have an active say? Share your details and we’ll be in touch about becoming a member.
Membership is open to everyone 18 years of age and over, dedicated supporters, and community partners who wish to contribute to the growth and leadership of Awataha Marae. Your active membership helps support our cultural programmes, educational initiatives, and the ongoing maintenance of our sacred spaces.
All incoporated societies throughout the country have had to re register under the new Incoporated Societies Act 2022. As a result Awataha Marae Incorporated Society is compliant with the new Act.
At its recent SGM members voted unamiously to change its name to Awataha Marae Ki Te Whenua Roa O Kahu and to adopt a new constitution in accordance with the new act.
The new constituion is with the registra for the final registration process.
process for registration
STEP 1 Read the constitution attached. If you agree with the rules then proceed to STEP 2. If you do not agree with the rules we suggest you halt your application and contact us.
STEP 2 Fill out the form to register your expression of interest to apply for membership. In the form you will be presented with an option to either continue being a services member or to apply to be a provisional member. Whats the difference? A services Member is someone that has registered with Awataha to receive services from us. They are on our data base and from time to time we will contact them to offer more services. They do not vote. A provisional member is someone that wants to become a full member with full voting rights. To become a full member you must first become a provisional member. A provisional member must complete their voluntary commitments as prescribed in the rules of the constitution. Once completed our board will vote on your membership application. You will then be notified of the outcome and a induction powhiri will be organised for all new members to attend.
He Manaaki mō te Hunga Mate
Tangihanga Enquiries
admin@awatahamarae.co.nz
09 486 5467
Monday–Friday, 9am–4pm
After-hours contact for urgent tangihanga support. 021 515 771
Awataha Marae upholds the principle of manaakitanga — that every whānau who brings their loved one here is cared for with dignity, compassion, and respect.
Tangihanga is recognised as one of the most sacred expressions of tikanga Māori — a time for whānau, hapū, and iwi to gather, mourn, celebrate, and honour those who have passed. Awataha Marae continues to support whanau in need for Tangi and provides a culturally grounded space for tangihanga conducted in accordance with ngā tikanga o ngā tūpuna and the wishes of the whānau pani.
Our Marae like others throughout Auckland face increased demands on our facilities daily. In all cases we will endeavour to acomodate the whanau pani needs. Including assistance to plan, budget and organise their Tangihanga.
Tangi and Funerals have from time to time been held at Te Puna Hau Ora also and are frequntly held at The NSIA Masjid where Māori tikanga is also observed. All facilities are at Awataha Marae. All enquiries should be directed to each respective organisation.
Our Support Includes
Use of Awataha Marae facilities for tangihanga (as directed) Guidance from kaimanaaki and kaumātua familiar with Awataha tikanga Assistance with funeral planning, kai karakia, and cultural protocol Coordination with whānau, kaumātua, and community networks Guidance and budgeting support for tangihanga expenses
Having your tangi at Home?
Thinking about having your tangi at home? More and more people are choosing this option because of the expense associated with kai and funeral expenses. Some want their loved one with them in their home in a more private setting. Whatever your circumstances we may be able to help.. Our Tangi Package Includes; Matreses x10 Kai Cookers x 1 Chairs x 20 Tables x 2 Food support* Terms and conditions apply. Enquire with Marae.
Tangihanga Support
Morrisons Funeral Directors
Tipene Funeral Directors
Haven Falls Funeral Home
TE NEWS
Awataha Marae Blog Spot
Upcoming
Mana to Mahi Enrolment Day
TBC
Awataha Marae, 58 Akoranga Drive
Workshop
Eco Hub Open Day
TBC
Eco Hub, Awataha Marae
Community
Emergency Preparedness Workshop
TBC
Awataha Marae
Workshop
Upcoming community gatherings, workshops and events at Awataha Marae.
Events & Hui
Featured
Cultural
Wānanga: Te Reo Māori
TBC
Tane Whakapiripiri Wharenui, Awataha Marae
Hui
Awataha Marae - Te Puao O Matariki
Thu, 27 May 2026
6am– 8:00am - Karakia, Breakfast
10am-2pm - Festival Performances
Awataha Marae