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The Polynesian narrative or Polynesian mythology encompasses the oral traditions of the people of Polynesia together with those of the scattered cultures known as the Polynesian outliers. Polynesians speak languages that descend from a language reconstructed as Proto-Polynesian - probably spoken in the Tonga - Samoa area around 1000 BC.
Hina is the name assigned to a number of Polynesian deities. The name Hina usually relates to a powerful female force who has dominion over a specific entity. Some variations of the name Hina include Sina, Hanaiakamalama, and Ina. Even within a single culture, Hina could refer to multiple goddesses and the distinction between the different identities are not always clear. In Hawaiian mythology, the name is usually paired with words which explain or identify the goddess and her power such as Hina-puku-iʻa (Hina-gathering-seafood) the goddess of fishermen, and Hina-ʻopu-hala-koʻa who gave birth to all reef life.
In Māori mythology, Rongo or Rongo-mā-Tāne is a major god (atua) of cultivated plants, especially kumara, a vital crop. Other crops cultivated by Māori in traditional times included taro, yams (uwhi), cordyline (tī), and gourds (hue). Because of their tropical origin, most of these crops were difficult to grow except in the far north of the North Island, hence the importance of Rongo in New Zealand.
Tangaroa is the great atua of the sea, lakes, rivers, and creatures that live within them, especially fish, in Māori mythology. As Tangaroa-whakamau-tai he exercises control over the tides. He is sometimes depicted as a whale.
Atua are the gods and spirits of the Polynesian peoples such as the Māori or the Hawaiians ; the Polynesian word literally means "power" or "strength" and so the concept is similar to that of mana. Today, it is also used for the monotheistic conception of God. Especially powerful atua included:
In Polynesian languages the word aitu refers to ghosts or spirits, often malevolent. The word is common to many languages of Western and Eastern Polynesia. In the mythology of Tonga, for example, ʻaitu or ʻeitu are lesser gods, many being patrons of specific villages and families. They often take the form of plants or animals, and are often more cruel than other gods. These trouble-making gods are regarded as having come from Samoa. The Tongan word tangi lauʻaitu means to cry from grief, to lament.
Haumia-tiketike is the god of all uncultivated vegetative food in Māori mythology. He is particularly associated with the starchy rhizome of the Pteridium esculentum, which became a major element of the Māori diet in former times. He contrasts with Rongo, the god of kūmara and all cultivated food plants.
In Hawaiian mythology, the Kupua are a group of supernatural entities which might be considered gods or spirits.
Dinka religion refers to the traditional religion of the Dinka people, ethnic group of South Sudan.
Traditional Sámi spiritual practices and beliefs are based on a type of animism, polytheism, and what anthropologists may consider shamanism. The religious traditions can vary considerably from region to region within Sápmi.
The main function of Lozi mythology is to show that the original Lozi people were dwellers on the Barotse Floodplain of the upper Zambezi River and that they are, therefore, entitled to claim unchallenged title to that homeland. Secondly, Lozi mythology gives legitimacy to the Lozi kingdom's foundations, by linking the monarchy and the people to a creator god, whom the Lozi call Nyambe.
Māori mythology and Māori traditions are two major categories into which the remote oral history of New Zealand's Māori may be divided. Māori myths concern 'out of this world' tales relating to the origins of what was the observable world for the pre-European Māori, often involving gods and demigods. Māori tradition concerns more folkloric legends often involving historical or semi-historical forebears. Both categories merge in whakapapa to explain the overall origin of the Māori and their connections to the world which they lived in.
Uenuku is an atua of rainbows and a prominent ancestor in Māori tradition. Māori believed that the rainbow's appearance represented an omen, and one kind of yearly offering made to him was that of the young leaves of the first planted kūmara crop. He was a tribal war god invoked before battles, particularly in the northern half of the country. It was said that if a taua appeared under the arch of the rainbow, it would be defeated in battle, and likewise, if they appeared to either side of the rainbow, they would be victorious. The Māori identified hawk feathers and a particular star called Uenuku as being sacred to him.
Rapa Nui mythology, also known as Pascuense mythology or Easter Island mythology, refers to the native myths, legends, and beliefs of the Rapa Nui people of Easter Island in the south eastern Pacific Ocean.
A liminal deity is a god or goddess in mythology who presides over thresholds, gates, or doorways; "a crosser of boundaries". Special types include dying-and-rising deities, various agricultural deities, and those who descend into the underworld: crossing the threshold between life and death representing the most fundamental of all boundaries. Vegetation deities in particular mimic the annual dying and returning of plant life, making them seasonally cyclical liminal deities. In contrast, the one-time ordeal typical of the dying-and-rising myth, or legends of those who return from a descent to the underworld, represent a more narrow scope of liminal deities.
There was widespread belief in ghosts in Polynesian culture, some of which persists today. After death, a person's ghost would normally travel to the sky world or the underworld, but some could stay on earth. In many Polynesian legends, ghosts were often involved in the affairs of the living. Ghosts might also cause sickness or even invade the body of ordinary people, to be driven out through strong medicines.
Inca mythology includes many stories and legends that attempt to explain or symbolize Inca beliefs.
The Bantu beliefs are the system of beliefs and legends of the Bantu people of Africa. Although Bantu peoples account for several hundred different ethnic groups, there is a high degree of homogeneity in Bantu cultures and customs, just as in Bantu languages. The phrase "Bantu mythology" usually refers to the common, recurring themes that are found in all or most Bantu cultures.
Wood carving is a common art form in the Cook Islands. Sculpture in stone is much rarer although there are some excellent carvings in basalt by Mike Tavioni. The proximity of islands in the southern group helped produce a homogeneous style of carving but which had special developments in each island. Rarotonga is known for its fisherman's gods and staff-gods, Atiu for its wooden seats, Mitiaro, Mauke and Atiu for mace and slab gods and Mangaia for its ceremonial adzes. Most of the original wood carvings were either spirited away by early European collectors or were burned in large numbers by missionary zealots.
Hina-Oio is a goddess of the sea animals in the mythology of Easter Island. She was married to Atua-Metua and represented the mother of all animals of the sea.
References
- ↑ Jordan, Michael (2014-05-14). Dictionary of Gods and Goddesses. Infobase Publishing. ISBN 9781438109855.
- ↑ Craig, Robert D. (1989-01-01). Dictionary of Polynesian Mythology. Greenwood Publishing Group. ISBN 9780313258909.
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