Dictionary
Ta Re Moriori
The Language of the Moriori People
Karakii are traditional Moriori chants and spoken expressions used to acknowledge moments, set intention, and express hokoaro. They draw on the knowledge and practices of our karāpuna. They are shared as living expressions of Moriori identity. Each should be approached with respect, recognising the depth carried in the words.
This karakii honours Rangitokona, who separated the sky and the earth using ten great pillars and brought light into the world. It is used to acknowledge the creation story and the foundations upon which Moriori identity and knowledge rest.
Rangitokona, who descended from Tiki and Te Ahunga-rangi in the darkness between Ranginui and Pāpātuanuku. Using ten pou (pillars), Rangitokona separated Ranginui and Pāpātuanuku in order to allow space between them. Space through which his wife, Te Ao Marama, entered and brought light to the world (Shand, 1911; Moriori Deed of Settlement, 2020).
This karakii calls out to the karāpuna, acknowledging their presence and guiding them on their journey. It is used in ceremonies of remembrance and repatriation, affirming the duty of care owed to those who came before.
This karakii was composed for a significant ceremony in 2025, marking the repatriation of Moriori ancestral remains from a museum in Canberra, Australia. Recited by Moriori Belinda Williamson, the karakii called out to the karāpuna (ancestors), acknowledging their presence and guiding them on their journey home. It spoke of the deep respect and love of their descendants, the protection offered to them, and their long-awaited return to Rēkohu. This solemn act of remembrance and reconciliation affirmed the enduring strength of Moriori identity and the sacred duty of care for the karāpuna.
This karakii acknowledges the winds from all directions, recognising the many paths that bring people to a common place. It is used to open gatherings and events, inviting unity among those who have come together.
The karakii acknowledges the winds from different directions, recognising the many paths that lead people to a common place. As the winds gather over Hhiawaiki (Hawaiki), so too did the people.
This karakii calls for stillness, above, below, within, and outward. It is used to bring peace and calm to a space before a gathering, ceremony, or important moment.
Karakii to invite calmness.
This karakii traces the tides that carried the ancestor Kahu across the seas, acknowledging the connection between people, ocean, and place. It is used to honour the waters and the voyaging traditions of Moriori ancestors.
After rejoining his canoe at Whangaroa, Kahu then sailed across to Waitangi, and planted his kumara at a place called Okăhŭ, at Mongoutu, with the result that they would not grow. After staying there for some short time, he departed, saying that the land was a whenua rei (a wet land), and returned to Aropawa and Hawaiki, as shown by the karakia called "Kahu's Tides" (Ka Tai-a-Kahu).
This karakii acknowledges the mauri, the life essence, that was breathed into the world and carried by all living things. It is used to affirm the sacredness of life and humanity's place within it.
Background explained by Kiwa Hammond in the Pou Ieriki webinar.
Recorded in the Deighton manuscript, this karakii invokes the kārure bird, a sign of the etchu Roromaitaiora, as it closes and seals a sacred space. Its precise purpose is not fully known, though it is understood to carry spiritual significance.
Recorded in Deighton Ms P22. The kārure bird is a sign of the etchu (god) Roromaitaiora.
This karakii affirms manawareka, the respect and hospitality that is foremost in Moriori values, as something that flows from within and honours human dignity. It can be used to welcome others, set the tone of care and reciprocity for a gathering, or offer a blessing before eating.
Acknowledge respect and hospitality.
This karakii is a lament for the whale, expressing grief and reverence for the great creatures of the sea. It is used to acknowledge the ocean, mourn loss, and honour the relationship between Moriori and the natural world.
Whale karakii - background unknown.
This karakii gives thanks for the gifts of Tane Matahu, the fruits of the land, the sky, and the ancestors, that sustain wellbeing and life. It can be used as a general expression of gratitude for blessings received.
Modern karakii - background unknown.
This karakii calls for growth and new life, dedicated to Tane-Matahu as something new is planted or begun. It is used to acknowledge new beginnings, whether a physical planting, a project, or a new chapter in life.
According to Alexander Shand: The meaning of Tira Koko appears to be about a tree or sprig planted… dedicated to Tane-Matahu. After the recitation of the tira-koko came the wai-whaka-tiputipu (waters causing growth) and ro wai (the waters), but neither of these incantations were obtained, although when those given were obtained, they were said to be the chief ones used, and were succeeded by the tangaengae.
This karakii calls upon the sacred to protect, support, and lift those engaged in the work of revitalising ta rē Moriori. It is used in the context of language learning, teaching, and the wider effort to restore the Moriori language to life.
Karakii for the revitalisation of Ta Re Moriori.
This ancient incantation was used in times of drought to call upon the atua for rain, when water was scarce across the islands. It reflects the deep relationship between Moriori and the environment of Rēkohu and the careful management of natural resources.
This incantation, with others, was used by Moriori in dry summer to bring rain, when the water was dry in some parts of the island. There were karakii to show what straits the Rauru people were in owing to lack of water when they arrived in Rēkohu and merged with the people of Rongomaiwhenua to one day become what we would later come to know as Moriori. There are karakii called Waihau o Waipu, as well as Ka Kapu hokaina o Waipu, "Drinking from the hollow of the hand, or from a wooden vessel." Moriori made drinking vessels of wood, called hakana, to hold water, with lids, and the same to keep ornaments in or to hide the relics of their gods, but generally on land they used puwai, i.e., tightly laid up blades of green flax in a long funnel shape, which lasted until the flax shrivelled up and had to be renewed.