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Six major Māori departmental gods represented by wooden godsticks:
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| Six major Māori departmental gods represented by wooden godsticks: left to right, Tūmatauenga, Tāwhirimātea, Tāne, Tangaroa, Rongo, and Haumia |
The Maori have a close kinship with their environment. The basis of the Maori culture lies in its Polynesian belief of a divine direction in all matters. In the beginning a host of gods such as Tane Mahuta (God of the Forest) and Tangaroa (God of the Sea), and four others who are : wind, wild food, planted food, and mankind, were born to Rangi (the Sky Father) and Papa (the Earth Mother). They are remembered through song and dance. All mortal matters were subject to rules laid down by one or another of these godly children, issued as edicts through earthly priests called tohunga ahurewa . It is also the priest's duty to memorize their sacred chants and seeing that they were passed on to the next generation.
The priest also conduct rituals at planting and harvesting of crops, communicated with gods when there was drought or other natural disaster, they also saw that the burial of chiefs was taken in a proper manner. Spells were also laid on people who behaved badly towards their friends, or broke the ruling that certain tapu (sacred) places, such as the scene of a recent death, should not be visited for a time. Priest therefore not only influence the gods, but encouraged the people to behave properly towards others. Ancient Maori traditions and art forms have become precious taonga (treasures) of the modern Maori. Status and prestige are gained from ancestors who contribute to the living by giving spiritual strength and guidance to those who call on them. It is for this reason that traditional art forms such as the carved walking sticks, greenstone necklaces and bone carvings are treated with respect, as they carry the spirit of the original owners.
Religion and Expressive Culture
Religious Beliefs. The Maori held an essentially spiritual view of the universe. Anything associated with the supernatural was invested with tapu, a mysterious quality which made those things or persons imbued with it either sacred or unclean according to context. Objects and persons could also possess mana, psychic power. Both qualities, which were Inherited or acquired through contact, could be augmented or diminished during one's lifetime. All free men were tapu to a degree directly proportional to their rank.
Furthermore, an object or resource could be made tapu and therefore off-limits. The punishment for violating a tapu restriction was automatic, usually coming as sickness or death. The Maori had a pantheon of supernatural beings (atua). The supreme god was known as Io. The two primeval parents, Papa and Rangi, had eight divine offspring: Haumia, the god of uncultivated food; Rongo, the god of peace and agriculture; Ruaumoko, the god of earthquakes; Tawhirimatea, the god of weather; Tane, the father of humans and god of forests; Tangaroa, the god of the sea; Tu-matauenga, the war god; and Whiro, the god of darkness and evil. There were also exclusive tribal gods, mainly associated with war. In addition, there were various family gods and familiar spirits.
Religious Practitioners. The senior deities had a Priesthood (tohunga ahurewa), members of which received special professional training. They were responsible for all esoteric ritual, were knowledgeable about genealogies and tribal History, and were believed to be able to control the weather. Shamans rather than priests served the family gods whom they communicated with through spirit possession and sorcery.
Ceremonies. Most public rites were performed in the open, at the marae. The gods were offered the first fruits of all undertakings, and slaves were occasionally sacrificed to propitiate them. Incantations (karakia ) were chanted in flawless repetition to influence the gods.Where do the born again believers fit in practicing such cultural practices.
Therefore, come out from among unbelievers, and separate yourselves from them, says the Lord. Don’t touch their filthy things, and I will welcome you.
Kei iokatia ketia koutou ki te hunga whakaponokore: no hea hoki te whakahoatanga o te tika raua ko te tutu? no hea hoki te huihuinga tahitanga o te marama ki te pouri? Ko ehea mea a te Karaiti i huihuia ki a Periara? na tehea wahi ranei i huanga ai te tangata whakapono ki te tangata whakaponokore? A kei hea he tatanga mo te whare tapu o te Atua ki nga whakapakoko? he whare tapu hoki koutou no te Atua ora; ko ta te Atua hoki tena i mea ai, ka noho ahau i roto i a ratou, ka haereere ahau i roto i a ratou; a ko ahau hei Atua mo ratou, ko rat ou hoki hei iwi maku. Mo konei, Puta mai i roto i a ratou, kia motu ke, e ai ta te Ariki. Kaua hoki e pa ki te mea poke; a ka riro mai koutou i ahau;
