This information is from:
Te Marae: A Guide to Customs and Protocols, by Hiwi and Pat Tauroa. Published by Reed, New Zealand, 1986.
Where I have typed ... that is to show you that I have left words out of my typing that are not important information for your task. Where I have put in square brackets [ ] with comments inside: this is to mean that I have put my own words inside the brackets. I do this to explain words or their connections to Xenia.

...Marae kawa (customs and procedures) vary [are different] from one tribe to another. Despite this, Maori people are able to visit marae other than their own with confidence [as were the ancient Greeks able to visit others with confidence]...

...The rationales [reasons for] some rituals are quite simple, practical and easily explained. Others are the result of deep feelings and beliefs, expressing Maori spirituality.[It is the same for Xenia. Xenia only worked if hosts and guests believed that Zeus Xenios was watching that their guest friendship behaviours were correct.] These are not easy to explain since they are based on activities and customs that span many generations. [making the tikanga social custom and expected codes of conduct by Maori society.]

...The marae is the wahi rangatiramana (place of greatest mana), wahi rangatira wairua (place of greatest spirtuality), wahi rangatira iwi place that heightens people's dignity),and wahi rangatira tikanga Maori (place in which Maori customs are given ultimate expression). The marae is that chiefly place where the heights of Maoridom and its values are expressed. Only in such a special place can the high levels of wairua (spirituality), mana (prestige), and tikanga (customs) be practiced n their true setting. The marae is the place where people may stand tall. Here they are able to stand upon the Earth Mother and speak. Here they may express themselves, they may weep, laugh, hug and kiss. Every emotion can be expressed and shared with others - shared not only with the living but also with those generatations who have gone ki tua o te arai (beyond the veil).

A marae needs people; people need a marae. People whose families become associated with caring and sharing contribute to the tradition of the marae. The tangata whenua (the people of the land, the hosts)are the unchanging foundation of a marae. Yet tangata whenua need manuhiri (visitors) - people for whom they can provide a service [xenia]. [ Ancient Greek culture had other human constructed spaces that were spiritually significant. There would have been an alter within the household for worship of a god].

...the marae not just a place where people meet. It is the family home of generations that have gone before. It is the standing place of the present generation and will be the standing place for the generations to come. This spiritual aspect of the marae is its most important facet. [thing]. ...For our people, marae are places of refuge that provide facilities to enable us to continue with our way of life within the total structure of Maoridom. We, the Maori, need our marae so that we may pray to God; rise tall in oratory [speaking] , weep for our dead; house our guests; have our meetings, feasts, weddings and reunions; and sing and dance.

Maori who have no marae have no turangawaewae (standing place). They do not have the right and privilege of standing and speaking. They do not belong. ...This feeling of belonging cannot be adequately expressed in words. The customs, and respect for these customs, and the values reinforced by the wairua of the marae, give strength. ...There is an awareness of one's heritage...

HOW TO ARRANGE A VISIT [ This is in contrast to what happens in regard to ancient Greek guest friendship/xenia. The whole point of xenia codes of conduct and beliefs was to ensure travellers and visitors that they knew it was acceptable for them not to have to prearrange a visit. In a sense, belief in Zeus as Zeus xenios and belief in the need to uphold the conducts around being guests and hosts WAS the prearrangement!]

...Unfortunately, there is no single, simple procedure that can be outlined. ...On the other hand, any group, using a little initiative and a good deal of humility [humbleness] should be able to contact people in their community who have ready access to a marae.

...It is rather more difficult for an individual to arrange a personal visit, but several options are open. You could contact a Maori person living in the area and seek his or help. ..You could walk onto a marae quietly and respectfully, remembering that it is not a public place, and seek out a person who may be willing to help.

If group is already assembled to go onto a marae, you could "tag on" and thus gain legitimate entry. [this is different to ancient Greek xenia where a personal visit was made possible by their society's adherence [sticking to] and belief in the rules of xenia and you were allowed to expect to visit and stay at the home of any stranger].

All are welcome to attend any function on a marae. [this is the same as in ancient Greek xenia. But they just have to get themselves welcomed onto the marae first]

...An offer to help would probably be gratefully accepted, providing both an introduction and an entry. However, it is essential that your desire to learn is a genuine one, not just an inquisitive wish to see what happens on the marae. ...lack of sincerity [truthfulness] will also be felt, and this could lead to a visitor being embarrassed and frustrated by being 'held at arms length."

[The hospitality experience and organisation behind it is paramount to maintaining the mana of the iwi]

...Every marae has a committee that functions like most other committees set up for a specific purpose. There is normally a chairperson, a secretary and/or treasurer, and associated members. Visitors wishing to attend a marae would normally contact the secretary or chairman of the marae committee.

The purpose of the marae committee is to organise the marae before, during and after an event. Most importantly, committee members are charged with maintaining the mana of the marae. The work is time-consuming and significantly, performed voluntarily [without pay]. It is the Maori values of manaaki (caring for), aroha (love) and turangawaewae (a place to belong) that motivate the hosts to continue this work.

There are simple, well-established rules that sustain the procedures of the marae [ or keen the procedures going]. The KAWA (protocol) should be understood before a marae visit. It is important that groups be well prepared before participating in a formal visit. There are normally "experts" in the local community who will be willing to brief [inform] groups [about what to do] in advance. ...It is impossible to give information here on the traditions and history of a particular marae, the names of the elders of that marae, the name of the particular whare tipuna, or the specific form of kawa pertaining [relating] to that particular marae. These aspects all vary from one marae to another.

Mattresses and pillows are provided for an overnight stay.So, too, are pillow slips and a sheet that covers the mattress. Visitors should each bring their own blankets or sleeping bag. Comfortable clothing and night attire should be included, as well as socks and slip-on shoes (for easy removal). Obviously, toilet [bathroom] gear should be included, together with a towel and additional clothing appropriate to the season. This may include a jersey, raincoat or sun hat. Money will also be needed for the koha (gift). [This is different to ancient Greek xenia because visitors were always provided with a bed and bedding - as much as was possible in a poor home. The guests were often given clean clothes to put on by the host before they went to eat. Especially in a wealthier host's home].

The tangata whenua are the local people who, by descent, and nowadays by association, have a turangawaewae (identity) with the marae. Their turangawaewae gives them the right to participate in determining [deciding on] the kawa of the marae; to determine what functions can be held and define roles on the marae and to ensure that hospitality is provided to others.

Being tangata whenua ...their basic task is to prepare for visitors, to ensure that they are well fed and cared for, and to ensure that, whatever the kaupapa (reason) for the hui (meeting),is a success.

Tangata whenua contribute to food supplies, provide the workforce for the kitchen, diningroom, meeting house and groundds, and welcome the visitors.

It is the Tangata Whenua who remove the tapu from the visitors to allow them to become one with the tangata whenua.