From a modern perspective, the purpose of the marae was as a place for the more official parts of Maori culture. The marae are places of unparalleled importance. "The Marae hold the knowledge of Maori culture. They are the repositories of their history, their stories and their existence." Ratima, 2010. Importantly, as highlighted in the creation story in Ahorangi Genesis, the connection with the ancestors is through Tane, as the whare is the embodiment of Tane. His precious gift was te whare kura as a physical structure to house knowledge which can be seen as the parallel of human "structure". While in earlier times, the term marae applied only to the open area, often now called marae-atea, in front of the pier, today the term marae is commonly used to describe the entire complex (Tauroa & Tauroa, 1986). The whare (tipuna or nui), sometimes called the meeting house, reads, to the initiated, like a history book. With arms outstretched in welcome, the body of the ancestor, who generally gives the marae its name, is represented by the whare. Its carved form, tekoteko, is atop the roof (maori.org.nz, 2011). The carved pieces below the head and down towards the ground-maihi, represent the arms, with the tahuhu or central pole of the crest which is the backbone of the ancestor, then the heke, or beams, running from the tahuhu on either side which represent the ribs. In the fully carved part, the walls are adorned with poupou or carvings, as well as tukutuku or woven panels. The uprights, normally two, support the tahuhu, which represents the connection between Ranginui, the sky father and Papatuanuku, the earth mother, (māori.org.nz) (Tauroa & Tauroa 1986). “Ancestor carvings serve to preserve history” (Graham, 1997, p. 38). Looking back...... half of the document......on from NZQA for its Maori Arts and Crafts and Carving, Hospitality and Work Skills courses (Christchurch City Council, 2011). Incredibly, keeping pace with technological advances, we have virtual marae, as demonstrated by artist Lisa Reihana, who created her own virtual marae, accessible to Māori living around the world, using photography and video (visualarts.qld.gov .au). In conclusion, as an institution, the marae represents much more than the official parts of Maori culture. It has its own system, its own learning and its own function. It still functions as Tane's gift to humanity. Education is dominant at Marae, now providing degree pathways, vocational training and other NZQA opportunities. The Marae are leading the way, taking their rightful place in Māori society. “The Marae are the foundation of Maori autonomy and tinorangatiratanga” (Ratima, 2010).