THE HANGI.

New Zealand Herald, Volume LXIV, Issue 19762, 8 October 1927, Page 1 (Supplement)

THE HANGI.

BY GEORGE GRAHAM.

ANCIENT MAORI COOKING.

The old-time Maori, as also his Polynesian ancestors, had not evolved a system of cooking by ovens, nor any method of cooking foods contained in pots and pans. All such receptacles of iron or crockery were unknown to him. He was still in the stone age, and knew not of iron and its uses; nor had he the knowledge of making vessels of clay, for the potter's art was likewise unknown . . The Maori housewife had, therefore, no pots and pans to scrape and clean, and there were no plates and dishes to wash up after the family meal or tribal banquet. There was, in fact, no such thing as an oven, such as we understand the same to be; and I only use the name "oven" herein as a convenient term. All food was cooked by a method that was undoubtedly used from the very ancient times, and certainly brought hither to New Zealand from the old Pacific homes in Hawaiki; and probably even from the still older homeland in far-off Irihia (India?), the cradle of the Polynesian race. Food was cooked by a process of steaming; that is really the method by which all fgod was cooked. Either in the home, or by parties travelling or camping away on hunting or fishing expeditions, meals were prepared by the women-folk or male slaves. Their duty was to gather suitable stones, usually of basalt or other hard rock, rather than the soft, friable stones which the fire merely shattered, or which were bad retainers of heat In permanent home sites there was always an ample supply of cooking stones available and kept for cooking purposes Preparation of the Ovens. The so-called oven was actually a pit tumu), dug in the place set especially aside for the preparation of meals. Even as in our homes the kitchen is the foodpreparation department, so, also, in the Maori village. Special houses (kauta) were erected wherein were the cooking pits; or they might be in an open area in camping sites, or places only casually occupied. Firewood was the fuel used, and it was piled up in heaps along the sides of the kauta or cooking quarters. To be short of firewood was a serious reflection on the industry of the people, and a sure cause for severe punishment for the unfortunate slaves, a large part of whose energies were spent in collecting the village fuel. Tlie umu or hangi (the names seem to be interchangeable) was first cleared of all stones and ashes of the previous fire. A fresh fire was then lighted therein, the fire being either specially ignited by the fire-stick process, or obtained from the ever-smouldering ashes in the kauta. When the fire was well alight, the cooking stones were heaped on it. When the firewood was quite consumed, and the stones had become well heated, the food to be cooked was then brought to be ready at hand. At the correct moment the fire was extinguished by water poured thereon from calabash bowls, also ready at hand. Then the koronae (a rough plaited flax band) was placed in position on the stones to prevent food from falling away as it was heaped on the stones. The koronae being adjusted, the food was deftly piled on the hot and steaming stones. Then a mat or two was quickly placed over . the food, and the whole immediately covered over with soil. Perhaps another mat and more soil was added until the whole was covered up. and the steam effectually confined in the interior of the heap. This process, from the extinguishing of the fire to the placing of the food and its covering up, took only a minute or so, for the success of the process de pended on the imprisonment of the steam with as little loss thereof ts possible. One of the most exciting incidents of the daily round of the Maori village was this enclosing of the cooking pits—except, perhaps, the subsequent uncovering as hereinafter described. After the umu had thus been covered up, it was allowed to remain so for about an hour. The Opening of the Ovens. When the matron responsible for the cooking operations thought time ample to ensuro the completion of the process, she called her assistants and directed the uncovering (hukeatanga) of the oven. All was then again activity and excitement, and this was also an operation quickly performed. For care must be taken to prevent earth getting into the piles of delectable viands. Such a mishap caused much derision and scoffing from the critical village folk, and occasioned sarcastic looks and comments from their visitors. Indeed, many an unfortunate slave even lost his or her life at the hands of an irate mistress or master if such mishaps took place to the humiliation of the village. If the meal was an ordinary family occasion, all sat around and took their share, each person helping him or herself. Perhaps the master of the house hold had his share served to him by his wife or one of his daughters somewhat apart from the general assembly of the household and its retainers. If the meal was of a more important occasion, and visitors were present as guests, then an elaborate ceremonial was observed. The meal was served up in small kona. All then being ready, the call was made in the village marae (civic square), announcing that food was ready, ample in abundance and variety; and inviting all to come and partake of the same. This announcement was made by a party of singers, who accompanied their songs with appropriate humour and action dances. The community then sat down in the place allotted for eating of meals. This was an open space, usually in the village square, and not within the houses. Witchcraft and Food. The reason for this probably was that such a method was actually more convenient. But a reason actually given was that food must not defile the large houses of assembly, or the sleeping quarters. Another reason given was that food was a powerful and sure method of conveying witchcraft, especially indoors. Therefore, to assure their visitors that black arts were not in process, the meal was partaken of in the open air, where makutu (witchcraft) had not such a strong effect if attempted. All being now ready for the meal, and each family group sitting together, then came forward the party whose duty it was to serve up the food. These waiters and waitresses came in procession, each one carrying food in the " konas" As they approached they sang appropriate songs and danced thereto. This ceremonial was called the " hari-kai (the food-carrying) and the old-time equiva lent for grace before meals. The words of these songs were such as were ap plicable to the special occasion, and com plimentary to the visitors present, and were accompanied by many sly jokes at the expense of all and sundry. In modern Maori village gatherings the above described methods of, ceremonial are still observed on domestic and village assembly occasions. There are nowadays, however, Maori banquets where the methods and the use of silver-ware, 'linen, etc., fall in eclat nowise short as com pared with similar European functions. Such up-to-date features are, in fact, found at one and the same gathering, coincident with the older methods an v ceremonial reminiscent of the old Maori regime now passed away.