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 and Samoa area around 1000 BC.
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.
In Hawaiian mythology, Kāne is considered the highest of the three major Hawaiian deities, along with Kū and Lono. He represented the god of procreation and was worshipped as ancestor of chiefs and commoners. Kāne is the creator and gives life associated with dawn, sun and sky. No human sacrifice or laborious ritual was needed in the worship of Kāne. In the Kumuhonua legend, he created Earth, bestowed upon it sea creatures, animals, plants, as well as created man and woman.
In Māori mythology the primal couple Rangi and Papa appear in a creation myth explaining the origin of the world and the Māori people. In some South Island dialects, Rangi is called Raki or Rakinui.
In Māori mythology, Tāne is the god of forests and of birds, and the son of Ranginui and Papatūānuku, the sky father and the earth mother, who used to lie in a tight embrace where their many children lived in the darkness between them.
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.
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.
Ao (daylight) is one of the primal deities who are the unborn forces of nature in Māori mythology. Ao is the personification of light, clouds, and the ordinary world, as opposed to darkness and the underworld.
Atea is a deity in several Polynesian cultures, including the Marquesas and Tuamotu Islands, and New Zealand.
Marama is a Polynesian deity of varying representation and importance depending on the society or tribe being discussed.
In Cook Islands mythology, Avatea was a lunar deity and the father of gods and men in Mangaian myth of origin. His eyes were thought to be the Sun and the Moon; he was also known as the god of light.
In Cook Islands mythology, Varima-te-takere also called Vari, was the primordial mother of the gods and mortals.
There have been many accounts of the origin of language in the world's mythologies and other stories pertaining to the origin of language, the development of language and the reasons behind the diversity in languages today.
Melanesian mythology refers to the folklore, myths, and religions of Melanesia, a region in Southwest Oceania that encompasses the archipelagos of New Guinea, the Torres Strait Islands, Solomon Islands, Vanuatu, New Caledonia and Fiji. The various mythologies consist primarily of the traditions of oral literature in the different populations of Melanesia. More recent aspects include the cargo cults born in the 20th century during the Pacific War.
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 tales of supernatural events 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.
Micronesian mythology comprises the traditional belief systems of the people of Micronesia. There is no single belief system in the islands of Micronesia, as each island region has its own mythological beings.
In the religion and mythology of the ancient Hawaiians, Papahānaumoku — often simply called Papa — is a goddess and the Earth Mother. She is mentioned in the chants as the consort of the sky god Wākea. Their daughter is beautiful goddess Hoʻohokukalani, the main character of one myth. Papa is still worshipped by some Hawaiians, especially by women, as a primordial force of creation who has the power to give life and to heal. The Northwestern Hawaiian Islands Marine National Monument was renamed in 2007 to the Papahānaumokuākea Marine National Monument, in honour of Papa.
Cook Islands mythology comprises historical myths, legends, and folklore passed down by the ancient Cook Islanders over many generations. Many of the Cook Islands legends were recited through ancient songs and chants. The Cook Islands myths and legends have similarities to general Polynesian mythology, which developed over the centuries into its own unique character.
Roslyn Betty Poignant was an Australian photographic anthropologist who collaboratively published, interpreted, and repatriated her husband Axel Poignant's photos of indigenous peoples from Arnhem Land, Papua New Guinea, and Tahiti. Poignant was involved in photographing and writing about museum collections of the material culture of Polynesia, Melanesia, Micronesia, and Australia. Poignant is known for her finding, researching and repatriating an 1885 photograph taken in Paris by anthropological photographer Roland Bonaparte of three Queensland indigenous persons taken to form part of an international touring troupe, for P. T. Barnum's circus. These were people presumed lost to the Manbarra of Palm Island
In antiquity, Cook Islanders practiced Cook Islands mythology, before widespread conversion by the London Missionary Society during the nineteenth century. In modern times, the Cook Islands are predominantly Christian, with the largest denomination being the Cook Islands Christian Church.
