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Mythology |
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The Polynesian narrative or Polynesian mythology encompasses the oral traditions of the people of Polynesia (a grouping of Central and South Pacific Ocean island archipelagos in the Polynesian Triangle) 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.
Prior to the 15th century AD, Polynesian peoples fanned out to the east, to the Cook Islands, and from there to other groups such as Tahiti and the Marquesas. Their descendants later discovered the islands from Tahiti to Rapa Nui, and later Hawai‘i and New Zealand. The latest research puts the settlement of New Zealand at about 1300 AD. The various Polynesian languages are all part of the Austronesian language family. Many are close enough in terms of vocabulary and grammar to permit communication between some other language speakers. There are also substantial cultural similarities between the various groups, especially in terms of social organization, childrearing, horticulture, building and textile technologies; their mythologies, in particular, demonstrate local reworkings of commonly shared tales.
In some island groups, Tangaroa is of great importance as the god of the sea and of fishing. There is often a story of the marriage between Sky and Earth; the New Zealand version, Rangi and Papa, is a union that gives birth to the world and all things in it. There are stories of islands pulled up from the bottom of the sea by a magic fishhook or thrown down from heaven. There are stories of voyages, migrations, seductions and battles, as one might expect. Stories about a trickster, Māui, are widely known, as are those about a beautiful goddess/ancestress Hina or Sina.
In addition to these shared themes in the oral tradition, each island group has its own stories of demi-gods and culture heroes, shading gradually into the firmer outlines of remembered history. Often such stories were linked to various geographic or ecological features, which may be described as the petrified remains of supernatural beings. Though now, a lot of Polynesians are Christian.
The various Polynesian cultures each have distinct but related oral traditions, that is, legends or myths traditionally considered to recount the history of ancient times (the time of "pō") and the adventures of gods ("atua") and deified ancestors. The accounts are characterised by extensive use of allegory, metaphor, parable, hyperbole, and personification. Orality has an essential flexibility that writing does not allow. In an oral tradition, there is no fixed version of a given tale. The story may change within certain limits according to the setting, and the needs of the narrator and the audience. Contrary to the Western concept of history, where the knowledge of the past serves to bring a better understanding of the present, the purpose of oral literature is rather to justify and legitimatise the present situation.
An example is provided by genealogies, which exist in multiple and often contradictory versions. The purpose of genealogies in oral societies generally is not to provide a 'true' account, but rather to emphasise the seniority of the ruling chiefly line, and hence its political legitimacy and right to exploit resources of land and the like. If another line should rise to ascendency, it was necessary to bestow upon the new line the most prestigious genealogy, even if this meant borrowing a few ancestors from the preceding dynasty. Each island, each tribe or each clan will have their own version or interpretation of a given narrative cycle.
This process is disrupted when writing becomes the primary means to record and remember the traditions. When missionaries, officials, anthropologists or ethnologists collected and published these accounts, they inevitably changed their nature. By fixing forever on paper what had previously been subject to almost infinite variation, they fixed as the authoritative version an account told by one narrator at a given moment. In New Zealand, the writings of one chief, Wiremu Te Rangikāheke, formed the basis of much of Governor George Grey's Polynesian Mythology, a book which to this day provides the de facto official versions of many of the best-known Māori legends.
Some Polynesians seem to have been aware of the danger and the potential of this new means of expression. As of the mid-19th century, a number of them wrote down their genealogy, the history and the origin of their tribe. These writings, known under the name of "pukapuka whakapapa" (genealogy books, Māori) or in tropical Polynesia as "puta tumu" (origin stories) or "puta tūpuna" (ancestral stories) were jealously guarded by the heads of households. Many disappeared or were destroyed. In the 1890s, Makea Takau, a Rarotongan chief, ordered his tribe to burn all their family books, save his own. As a result, Makea Takau's version became the official history of the chiefly line, removing the possibility of dissent. At his request, extracts were published in the Journal of the Polynesian Society .
History of the Pacific Islands covers the history of the islands in the Pacific Ocean.
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, 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.
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:
The Polynesian languages form a genealogical group of languages, itself part of the Oceanic branch of the Austronesian family.
In Polynesian mythology, Hawaiki is the original home of the Polynesians, before dispersal across Polynesia. It also features as the underworld in many Māori stories.
The Polynesian Triangle is a region of the Pacific Ocean with three island groups at its corners: Hawai‘i, Easter Island and New Zealand (Aotearoa). It is often used as a simple way to define Polynesia.
Mangareva is the central and largest island of the Gambier Islands in French Polynesia. It is surrounded by smaller islands: Taravai in the southwest, Aukena and Akamaru in the southeast, and islands in the north. Mangareva has a permanent population of 1,239 (2012) and the largest village on the island, Rikitea, is the chief town of the Gambier Islands.
Polynesian culture is the culture of the indigenous peoples of Polynesia who share common traits in language, customs and society. The development of Polynesian culture is typically divided into four different historical eras:
Sir Peter Henry Buck, also known as Te Rangi Hīroa or Te Rangihīroa, was a New Zealand doctor, military leader, health administrator, politician, anthropologist and museum director. He was a prominent member of Ngāti Mutunga, his mother's Māori iwi.
Various Māori traditions recount how their ancestors set out from their homeland in waka hourua, large twin-hulled ocean-going canoes (waka). Some of these traditions name a mythical homeland called Hawaiki.
In Māori mythology, Tiki is the first man created by either Tūmatauenga or Tāne. He found the first woman, Marikoriko, in a pond; she seduced him and he became the father of Hine-kau-ataata. By extension, a tiki is a large or small wooden, pounamu or stone carving in humanoid form, notably worn on the neck as a hei-tiki, although this is a somewhat archaic usage in the Māori language. Hei-tiki are often considered taonga, especially if they are older and have been passed down throughout multiple generations. Carvings similar to ngā tiki and coming to represent deified ancestors are found in most Polynesian cultures. They often serve to mark the boundaries of sacred or significant sites. In the Western world, Tiki culture, a movement inspired by various Pacific cultures, has become popular in the 20th and 21st centuries; this has proven controversial, however, as the movement is regarded by many Polynesians as cultural appropriation.
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 fantastic 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.
Rakahanga-Manihiki is a Cook Islands Maori dialectal variant belonging to the Polynesian language family, spoken by about 2500 people on Rakahanga and Manihiki Islands and another 2500 in other countries, mostly New Zealand and Australia. Wurm and Hattori consider Rakahanga-Manihiki as a distinct language with "limited intelligibility with Rarotongan". According to the New Zealand Maori anthropologist Te Rangi Hīroa who spent a few days on Rakahanga in the years 1920, "the language is a pleasing dialect and has closer affinities with [New Zealand] Maori than with the dialects of Tongareva, Tahiti, and the Cook Islands"
Pili line was a royal house in ancient Hawaii that ruled over the island of Hawaiʻi with deep roots in the history of Samoa and possibly beyond further to the west, Ao-Po, in Pulotu, the Samoan Underworld. It was founded on unknown date by King Pilikaʻaiea (Pili), who either was born in or came from either Upolu, Samoa or Uporu, Tahiti, but came to Hawaii and established his own dynasty of kings (Aliʻi). The overall arc of his career describes a brilliant young chief from foreign lands who was eager to share his abundant knowledge of advanced technology with distant frontier rustics. Some stories relate how his ambition got the better of him and damaged his relationships with his subjects. These stories cast him as a libidinous, restless and petty tyrant ever on the move searching for new conquests.
Polynesia is a subregion of Oceania, made up of more than 1,000 islands scattered over the central and southern Pacific Ocean. The indigenous people who inhabit the islands of Polynesia are called Polynesians. They have many things in common, including language relatedness, cultural practices, and traditional beliefs. In centuries past, they had a strong shared tradition of sailing and using stars to navigate at night. The largest country in Polynesia is New Zealand.
The Polynesian Leaders Group (PLG) is an international governmental cooperation group bringing together four independent countries and eight self-governing territories in Polynesia.
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.
Toi-te-huatahi, also known as Toi and Toi-kai-rākau, is a legendary Māori tupuna (ancestor) of many Māori iwi (tribes) from the Bay of Plenty area, including Ngāti Awa, Ngāi Te Rangi and Ngāi Tūhoe. The Bay of Plenty's name in te reo Māori, Te Moana-a-Toi, references Toi-te-huatahi.