Difference between revisions of "AY Honors/Māori Lore/Answer Key"

Revision as of 20:57, 6 March 2007

[[Image:Taputapu[[Image:[[Image:[[Image:[[Image:]]]]]]]]ateaMarae02.jpg|thumb|390px|Taputapuātea, an ancient marae at Ra'iātea in the Society Islands, restored in 1994.]]A marae (in New Zealand Māori, Cook Islands Maori, Tahitian) malaTemplate:Okinae (in Tongan), malae (in Samoan and Hawaiian) is a sacred place which served both religious and social purposes in ancient Polynesian societies. In all these languages, the word also means "cleared, free of weeds, trees, etc." It generally consibdhsts of an area of cleared land roughly rectangular (the marae itself), bordered with stones or wooden posts (called au in Tahitian and Cook Islands Māori) and containing a central stone (ahu, a'u)^& and sometimes terraces (paepae) used in olden times for ceremonial purposes. During the 1994 restoration of Taputapuātea marae at Ra'iātea by archaeologists from the Tahiti Museum, human bones were discovered under some of the structures; apparently, the remains of sacrifices to Template:OkinaOro.

In some modern Polynesian societies, notably that of the Māori of New Zealand, the marae is still a vital part of everyday life. However, in tropical Polynesia, most marae were destroyed or abandoned with the arrival of Christianity in the 19th Century and some of them have become an attraction for tourists or archeologists. Nevertheless, the place where the marae were built are still considered as tapu in most islands and nobody would dare build anything on it. In the Cook Islands, a few marae (Arai-te-tonga, Vaerota, Taputapuātea^&) are still maintained, and are quickly tidied up before the investiture of a new ariki.

Marae in New Zealand

A marae beneath Taupiri mountain, Waikato district, 19th century

In Māori society, the marae is a place where the culture can be celebrated, where the Māori language can be spoken, where intertribal obligations can be met, where customs can be explored and debated, where family occasions such as weddings and birthdays can be held, and where important ceremonies, such as extending a formal welcome to visitors or farewelling the dead, can be performed. Like the related institutions of old Polynesia, the marae is a wāhi tapu, a 'sacred place' which carries great cultural meaning.

In Māori usage, marae is technically the enclosed space in front of a wharenui or meeting house (literally "big house"). However, it is generally used to refer to the whole complex, including the buildings and the open space.^& An unambiguous term for the area in front of the wharenui is marae ātea. This area is used for pōwhiri - welcome ceremonies featuring oratory. Some marae do not allow women to perform oratory there. The meeting house is the locale for important meetings, sleepovers, and craft and other cultural activities. The wharekai (dining hall) is used primarily for communal meals, but other activities may be carried out there. Many of the words associated with marae in tropical Polynesia are retained in the Māori context. For example, the word paepae refers to the bench where the speakers sit; this means it retains its sacred and ceremonial associations.

Legal status

A marae is a meeting place registered as a reserve under the Te Ture Whenua Maori Act of 1993 ('The Māori Land Act'). Each marae has a group of trustees who are responsible for the operations of the marae. The act governs the regulation of marae as reservations and sets out the responsibilities of the trustees in relation to the beneficiaries. Generally each marae has a charter which the trustees have negotiated with the beneficiaries of the marae. The charter details matters such as:

the name of the marae, and a description of it;
a list of the beneficiaries: usually iwi (tribes), hapū (sub-tribes) or whānau (families); in some cases, in a few cases, the marae is dedicated to the common good of the people of New Zealand.
the methods used to select trustees;
general governing principles of the marae;
the ways in which the trustees may be held accountable by the beneficiaries, and methods for conflict resolution;
principles governing appointment and recognition of committees to administer the marae;
procedures for amending the charter, and for ensuring adherence to its principles.

Tribal, church, and educational uses

Waipapa marae, University of Auckland, New Zealand. The grassed area in front of the meeting house is the marae ātea

Most tribes and subtribes and even many small settlements have their own marae. An example of such a small settlement with its own marae is at Hongoeka Bay, Plimmerton, the home of renowned writer Patricia Grace. Since the second half of the 20th century, Māori in urban areas have been establishing intertribal marae such as Maraeroa in eastern Porirua. For many Māori, the marae is just as important to them as their own homes.

Some New Zealand churches also operate marae of their own, in which all of the functions of a traditional marae are carried out. Churches operating marae include the Anglican, Presbyterian, and Catholic churches. In recent years, it has become common for educational institutions, including primary and secondary schools, technical colleges, and universities, to build marae for the use of the students and for the teaching of Māori culture. These marae may also serve as a venue for the performance of official ceremonies relating to the school. The marae of the University of Auckland, for instance, is used for graduation ceremonies of the Māori Department, as well as welcoming ceremonies for new staff of the University as a whole. Its primary function is to serve as a venue for the teaching of whaikōrero (oratory), Māori language and culture, and important ceremonies for distinguished guests of the University.

Polynesian Marae picture gallery

(To complete)

New Zealand

"Waipapa marae, University of Auckland, New Zealand. The grassed area in front of the meeting house is the marae ātea"
"A marae beneath Taupiri mountain, Waikato district, 19th century"

Society Islands

TaputapuateaMarae02.jpg

"Taputapuātea, an ancient marae at Ra'iātea (Opoa district) restored in 1994"
TaputapuateaMarae01.jpg

"A ti'i on the Taputapuātea marae (Ra'iātea)"

Cook Islands

"View of Taputapuātea marae (Avarua-Rarotonga). The marae itself is located on the first stair of the paepae (platform)"
Taputapuatea-a'u.jpg

"Te a'u central stone of Taputapuātea marae (Rarotonga). This stone would have been brought by Tangi'ia from Raiatea in XIIIth century"
Maungaroa.jpg

Marae called "Maungaroa ki tai i te opuanga o te rā". It was the marae of the Tinomana Ariki (Puaikura tribe-Rarotonga). It was restored in the seventies after having been destroyed through the zeal of the missionaries.
Vaerota.jpg

"Vaerota marae(Ngatangiia-Rarotonga). Kainuku Ariki's marae located in the Avana Valley"^&
"Arai te Tonga marae(Tupapa Valley-Rarotonga)"^&
Tangoitetipi.jpg

"Tangi o te Tipi marae (Arorangi -Rarotonga). A well maintained Marae located long te ara metua about Akaoa Tapere"
Tangoitetipi1.jpg

"Tangi o te Tipi marae (Akaoa Arorangi - Rarotonga). Pera mataiapo tutara's marae"

External links

Notes

↑ In some sources the word "ahu" is used as a synonym for all the stone structure of a marae complex
↑ Rarotongan tradition holds that Taputapuātea marae at Rarotonga, which archaeologists have dated to the 13th century, was built by Tangi'ia who brought the central stone with him from the ancient marae of the same name at Ra'iātea.Indeed, it seems that it was quite usual in ancient times to take a stone from this marae. The son of Tetupaia and Teu had not only the right to a seat in the great Marae of Taputapuatea in Raiatea, but he could take his stone from Taputapuatea and set it up in his own district of Pare Arue (Tahiti), so founding a Marae Taputapuatea of his own to wear the Maro-'ura (red waist girdle of the ariki)in. Ta'aroa Marau, "Memoirs of Arii Tamai e marama of Eimo Teriirere of Tooarai Terinui of Tahiti Tauraatua i Amo"
↑ This sense of the word is now common in New Zealand English. Like most Māori words, it is unchanged in the plural.
↑ The picture is taken from inside the marae which is enclosed with yellow hibiscus trees (au)
↑ Arai te tonga was actually the name of the koutu ariki (ariki's court). It originally comprised a considerable area of land, within three marae were built whose name were "Pure Ora", "Murivai" and "Marae Koroa" (Stephen Savage). This picture show the only visible marae today and generaly known under the name Arai te Tonga. According to some contradictory traditions the koutu was built by Tangi'ia or Karika. By the way it is located at the ancient border of the Takitumu (Ngati Tangi'ia) and Te au o tonga (Ngati Karika) tribes which is now situated at Matavera"

References

Hirini Moko Mead, 2003. Tikanga Māori: Living by Māori Values. Huia Publishers: Wellington.

de:Marae mi:Marae nl:Marae [[Image:]]

[1] In some sources the word "ahu" is used as a synonym for all the stone structure of a marae complex

[2] Rarotongan tradition holds that Taputapuātea marae at Rarotonga, which archaeologists have dated to the 13th century, was built by Tangi'ia who brought the central stone with him from the ancient marae of the same name at Ra'iātea.Indeed, it seems that it was quite usual in ancient times to take a stone from this marae. The son of Tetupaia and Teu had not only the right to a seat in the great Marae of Taputapuatea in Raiatea, but he could take his stone from Taputapuatea and set it up in his own district of Pare Arue (Tahiti), so founding a Marae Taputapuatea of his own to wear the Maro-'ura (red waist girdle of the ariki)in. Ta'aroa Marau, "Memoirs of Arii Tamai e marama of Eimo Teriirere of Tooarai Terinui of Tahiti Tauraatua i Amo"

[3] This sense of the word is now common in New Zealand English. Like most Māori words, it is unchanged in the plural.

[4] The picture is taken from inside the marae which is enclosed with yellow hibiscus trees (au)

[5] Arai te tonga was actually the name of the koutu ariki (ariki's court). It originally comprised a considerable area of land, within three marae were built whose name were "Pure Ora", "Murivai" and "Marae Koroa" (Stephen Savage). This picture show the only visible marae today and generaly known under the name Arai te Tonga. According to some contradictory traditions the koutu was built by Tangi'ia or Karika. By the way it is located at the ancient border of the Takitumu (Ngati Tangi'ia) and Te au o tonga (Ngati Karika) tribes which is now situated at Matavera"

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@@ Line 1: / Line 1: @@
-[[Image:WahineTane.jpg|right|260px|Rangi and Papa held each other in a tight embrace]]In [[Māori mythology]], the primal couple '''Rangi and Papa''' (or Ranginui and Papatuanuku) appear in a [[creation myth]] explaining the origin of the world.<ref>This article is based largely on the writings of a Te Arawa chief, Wiremu Maihi Te Rangikāheke, who is the author of much  of the material in George Grey’s ''Nga Mahi a nga Tupuna'' (Grey 1971), originally published in 1854 and later translated into English as ''Polynesian Mythology'' (Grey 1956). It should be understood that the version presented here represents just one Māori creation myth among many variants</ref>
+[[Image:Taputapu[[Image:[[Image:Example.jpg]][[Image:[[Image:Example.jpg]][[Image:[[Image:Example.jpg]][[Image:[[Image:Example.jpg]]]]]]]]]]ateaMarae02.jpg|thumb|390px|Taputapuātea, an ancient marae at Ra'iātea in the Society Islands, restored in 1994.]]A '''marae''' (in New Zealand [[Māori]], [[Cook Islands Maori]], [[Tahitian]]) '''mala{{okina}}e''' (in [[Tongan]]), '''malae''' (in [[Samoan]] and [[Hawaiian language|Hawaiian]]) is a sacred place which served both religious and soc[[Image:Example.jpg]]ial purposes in ancient Polynesian societies. In all these languages, the word also means "cleared, free of weeds, trees, etc." It generally consibdhsts of an area of cleared land roughly rectangular (the marae itself), bordered with stones or wooden posts (called ''au'' in Tahitian and C[[Image:Example.jpg]]ook Islands Māori) and containing a central stone (ahu, a'u)<ref>In some sources the word "ahu" is used as a synonym for all the stone structure of a marae complex</ref> and sometimes terraces (''paepae'') used in olden times for ceremonial purposes. During the 1994 restoration of Taputapuātea marae at Ra'iātea by archaeologists from the Tahiti Museum, human bones were discovered under some of the structures; apparently, the remains of sacrifices to {{Okina}}Oro.
-==Union and separation==
+In some modern Polynesian societies, notably that of the Māori of New Zealand, the marae is still a vital part of everyday life. However, in tropical Polynesia, most marae were destroyed or abandoned with the arrival of Christianity in the 19th Century and some of them have become an attraction for tourists or archeologists. Nevertheless, the place where the marae were built are still considered as [[tapu]] in most islands and nobody would dare build anything on it. In the Cook Islands, a few marae (Arai-te-tonga, Vaerota, Taputapuātea<ref>Rarotongan tradition holds that Taputapuātea marae at Rarotonga, which archaeologists have dated to the 13th century, was built by Tangi'ia who brought the central stone with him from the ancient marae of the same name at Ra'iātea.Indeed, it seems that it was quite usual in ancient times to take a stone from this marae. ''The son of Tetupaia and Teu had not only the right to a seat in the great Marae of Taputapuatea in Raiatea, but he could take his stone from Taputapuatea and set it up in his own district of Pare Arue (Tahiti), so founding a Marae Taputapuatea of his own to wear the Maro-'ura (red waist girdle of the ariki)in.'' Ta'aroa Marau, "Memoirs of Arii Tamai e marama of Eimo Teriirere of Tooarai Terinui of Tahiti Tauraatua i Amo"
-Rangi and Papa are the primordial parents, the [[Sky Father|sky father]] and the [[Earth Mother|earth mother]], who lie locked together in a tight embrace. They have many children<ref>The specific number of children they have depends on who you ask but generally the number lies between 70 and 77. Whether such a high number actually occurs in one early text is another matter for investigation.</ref>, all of which are male, who are forced to live in the cramped darkness between them.<ref>Their children include, depending on the version:  Tāne, Tangaroa, Tāwhirimātea, Rongo or (Rongo-mā-tāne), Haumia-tiketike, Tūmatauenga and [[Rehua]]. The youngest is [[Ruaumoko]], who has never been born and remains inside his mother's womb.  His movements cause earthquakes.</ref> These children grow and discuss amongst themselves what it would be like to live in the light. [[Tūmatauenga]], the fiercest of the children, proposes that the best solution to their predicament is to kill their parents (Grey 1956:2).
+</ref>) are still maintained, and are quickly tidied up before the investiture of a new ariki.
-But his brother [[Tāne]] (or Tāne-mahuta) disagrees, suggesting that it is better to push them apart, to let Rangi be as a stranger to them in the sky above,  while Papa will remain below to nurture them. The others put their plans into action: [[Rongo]], the god of cultivated food tries to push his parents apart, then [[Tangaroa]] the god of the sea and his sibling [[Haumia-tiketike]], the god of wild food, join him. In spite of their joint efforts, Rangi and Papa remain close together in their loving embrace.  After many attempts, Tāne, god of forests and birds, forces his parents apart. Instead of standing upright and pushing with his hands as his brothers have done, he lies on his back and pushes with his strong legs.  Stretching every sinew, Tāne pushes and pushes until with cries of grief and surprise, Ranginui and Papatuanuku are prised apart  (Grey 1956:2-3, Biggs 1966:448).<ref>Traditions of the Taranaki region, however, assign this separating role to Tangaroa, god of the sea (Smith 1993:1-2).</ref>
+== Marae in New Zealand ==
+[[Image:Taupiri.jpg|thumb|right|390px|A marae beneath Taupiri mountain, Waikato district, 19th century]]In Māori society, the marae is a place where the culture can be celebrated, where the Māori language can be spoken, where intertribal obligations can be met, where customs can be explored and debated, where family occasions such as weddings and birthdays can be held, and where important ceremonies, such as extending a formal welcome to visitors or farewelling the dead, can be performed. Like the related institutions of old Polynesia, the marae is a ''wāhi tapu'', a 'sacred place' which carries great cultural meaning.
-==War in heaven and earth==
+In Māori usage, ''marae'' is technically the enclosed space in front of a ''wharenui'' or meeting house (literally "big house"). However, it is generally used to refer to the whole complex, including the buildings and the open space.<ref>This sense of the word is now common in [[New Zealand English]]. Like most Māori words, it is unchanged in the plural.</ref> An unambiguous term for the area in front of the wharenui is ''marae ātea''.  This area is used for ''pōwhiri'' - welcome ceremonies featuring oratory. Some marae do not allow women to perform oratory there. The meeting house is the locale for important meetings, sleepovers, and craft and other cultural activities. The ''wharekai'' (dining hall) is used primarily for communal meals, but other activities may be carried out there. Many of the words associated with marae in tropical Polynesia are retained in the Māori context. For example, the word ''paepae'' refers to the bench where the speakers sit; this means it retains its sacred and ceremonial associations.
-[[Image:Pleiades large.jpg|left|240px|Tāne adorned Rangi with stars]]And so the children of Rangi and Papa see light and have space to move for the first time. While the other children have agreed to the separation,  [[Tāwhirimātea]], the god of storms and winds is angered that the parents have been torn apart. He cannot not bear to hear the cries of his parents, nor see the tears of the Rangi as they are parted, so he promises his siblings that from henceforth, they will have to deal with his anger.  He flies off to join Rangi, and there carefully fosters his own many offspring, who include the winds, one of whom is sent to each quarter of the compass. To fight his brothers, Tāwhirimātea gathers an army of his children, winds and clouds of different kinds including fierce squalls, whirlwinds, gloomy thick clouds, fiery clouds, hurricane clouds and thunderstorm clouds, and rain, mists and fog. As these winds show their might the dust flies, and the great forest trees of Tane are smashed under the attack and fall to the ground, food for decay and for insects.
-Then Tāwhirimātea attacks the oceans, and huge waves rise, whirlpools form, and Tangaroa, the god of the sea, flees in panic. Punga, a son of Tangaroa, has two children, Ikatere, father of fish and Tu-te-wehiwehi (or Tu-te-wanawana), the ancestor of reptiles. Terrified by Tawhirimatea’s onslaught, the fish seek shelter in the sea, and the reptiles in the forests. Ever since, Tangaroa has been angry with Tāne for giving refuge to his runaway children. So it is that Tāne supplies the descendants of Tūmatauenga with canoes, fishhooks, and nets to catch the descendants of Tangaroa. Tangaroa retaliates by swamping canoes and sweeping away houses, land and trees that are washed out to sea in floods (Grey 1971:5-6).
-Tāwhirimātea next attacks his brothers Rongo and Haumia-tiketike, the gods of cultivated and uncultivated foods. Rongo and Haumia are in great fear of Tāwhirimātea , but as he attacks them, Papa determines to keep these for her other children, and hides them so well that Tāwhirimātea cannot find them. So Tāwhirimātea turns on his brother Tūmatauenga. He uses all his strength, but Tū stands fast, and Tāwhiri cannot prevail against him. Tū (or humankind) stands fast, and at last the anger of the gods subsided and peace prevailed. Tū thought about the actions of Tāne in separating their parents, and made snares to catch the birds, the children of Tāne, who could no longer fly free. He then makes nets from forest plants and casts them in the sea, so that the children of Tangaroa soon lie in heaps on the shore. He made hoes to dig the ground, capturing his brothers Rongo and Haumia-tiketike where they have hidden from Tāwhirimātea in the bosom of the earth mother, and recognising them by their long hair which remains above the surface of the earth, he drags them forth and heaps them into baskets to be eaten. So Tū-the-man eats all of his brothers to repay them for their cowardice; the only brother that Tū does not subdue is Tāwhirimātea, whose storms and hurricanes attack humankind to this day (Grey 1971:7-10, Biggs 1966:449).
+===Legal status===
+A marae is a meeting place registered as a reserve under the Te Ture Whenua Maori Act of 1993 ('The Māori Land Act'). Each marae has a group of trustees who are responsible for the operations of the marae. The act governs the regulation of marae as reservations and sets out the responsibilities of the trustees in relation to the beneficiaries. Generally each marae has a charter which the trustees have negotiated with the beneficiaries of the marae. The charter details matters such as:
+*the name of the marae, and a description of it;
+*a list of the beneficiaries: usually [[iwi]] (tribes), [[hapu|hapū]] (sub-tribes) or [[whānau]] (families); in some cases, in a few cases, the marae is dedicated to the common good of the people of New Zealand.
+*the methods used to select trustees;
+*general governing principles of the marae;
+*the ways in which the trustees may be held accountable by the beneficiaries, and methods for conflict resolution;
+*principles governing appointment and recognition of committees to administer the marae;
+*procedures for amending the charter, and for ensuring adherence to its principles.
-==Yearning==
+===Tribal, church, and educational uses===
-Tāne searched for heavenly bodies as lights so that his father would be appropriately dressed. He obtained the stars and threw them up, along with the moon and the sun. At last Rangi looked handsome (Orbell 1998:145). Rangi and Papa continue to grieve for each other to this day. Ranginui's tears fall towards Papatuanuku to show how much he loves her. Sometimes Papatuanuku heaves and strains and almost breaks herself apart to reach her beloved partner again but it is to no avail. When mist rises from the forests, these are Papatuanuku's sighs as the warmth of her body yearns for Ranginui and continues to nurture mankind (Grey 1956:11).
+[[Image:Tanenuiarangi.jpg|390px|right|thumb|Waipapa marae, University of Auckland, New Zealand. The grassed area in front of the meeting house is the ''marae ātea'']]Most tribes and subtribes and even many small settlements have their own marae. An example of such a small settlement with its own marae is at Hongoeka Bay, [[Plimmerton]], the home of renowned writer [[Patricia Grace]]. Since the second half of the 20th century, Māori in urban areas have been establishing intertribal marae such as Maraeroa in eastern [[Porirua]]. For many Māori, the marae is just as important to them as their own homes.
-==Names and epithets==
+Some New Zealand churches also operate marae of their own, in which all of the functions of a traditional marae are carried out. Churches operating marae include the Anglican, Presbyterian, and Catholic churches. In recent years, it has become common for educational institutions, including primary and secondary schools, technical colleges, and universities, to build marae for the use of the students and for the teaching of Māori culture. These marae may also serve as a venue for the performance of official ceremonies relating to the school. The marae of the University of Auckland, for instance, is used for graduation ceremonies of the Māori Department, as well as welcoming ceremonies for new staff of the University as a whole. Its primary function is to serve as a venue for the teaching of ''whaikōrero'' (oratory), Māori language and culture, and important ceremonies for distinguished guests of the University.
-Rangi:
-*Rangi (Sky)
-*Raki (Sky) in the [[South Island]]
-*Ranginui (Great Sky)
-*Rangi-pōtiki (Rangi the lastborn): possibly another name of Rangi, or a closely allied deity
-Papa:
+==Polynesian Marae picture gallery==
-*Papa (Earth)
+(To complete)
-*Papatuanuku (Earth spread out)
+===New Zealand===
+<gallery>
+Image:Tanenuiarangi.jpg|"Waipapa marae, University of Auckland, New Zealand. The grassed area in front of the meeting house is the ''marae ātea''"
+Image:Taupiri.jpg|"A marae beneath Taupiri mountain, Waikato district, 19th century"
+</gallery>
+===Society Islands===
+<gallery>
+Image:TaputapuateaMarae02.jpg|"Taputapuātea, an ancient marae at Ra'iātea (Opoa district)  restored in 1994"
+Image:TaputapuateaMarae01.jpg|"A ti'i on the Taputapuātea marae (Ra'iātea)"
+</gallery>
+===Cook Islands===
+<gallery>
+Image:Taputapuatea.jpg|"View of Taputapuātea marae (Avarua-Rarotonga). The marae itself is located on the first stair of the paepae (platform)"
+Image:Taputapuatea-a'u.jpg|"Te a'u central stone of Taputapuātea marae (Rarotonga). This stone would have been brought by Tangi'ia from [[Raiatea]] in XIIIth century"
+Image:Maungaroa.jpg|Marae called "Maungaroa ki tai i te opuanga o te rā". It was the marae  of the Tinomana Ariki (Puaikura tribe-Rarotonga). It was restored in the seventies after having been destroyed through the zeal of the missionaries.
+Image:Vaerota.jpg|"Vaerota marae(Ngatangiia-Rarotonga). Kainuku Ariki's marae located in the Avana Valley"<ref>The picture is taken from inside the marae which is enclosed with yellow hibiscus trees (au)</ref>
+Image:Araitetonga.jpg|"Arai te Tonga marae(Tupapa Valley-Rarotonga)"<ref>Arai te tonga was actually the name of the koutu ariki (ariki's court). It originally comprised a considerable area of land, within three marae were built whose name were "Pure Ora", "Murivai" and "Marae Koroa" (Stephen Savage). This picture show the only visible marae today and generaly known under the name Arai te Tonga. According to some contradictory traditions the koutu was built by Tangi'ia or Karika. By the way it is located at the ancient border of the Takitumu (Ngati Tangi'ia) and Te au o tonga (Ngati Karika) tribes which is now situated at Matavera" </ref>
+Image:Tangoitetipi.jpg|"Tangi o te Tipi marae (Arorangi -Rarotonga). A well maintained Marae located long te ara metua about Akaoa Tapere"
+Image:Tangoitetipi1.jpg|"Tangi o te Tipi marae (Akaoa Arorangi - Rarotonga). Pera mataiapo tutara's marae"
+</gallery>
 ==See also==
-*[[Atea]], husband of Papa (primordial parents) in [[Tuamotu|Tuamotuan]], [[Rarotonga|Rarotongan]] and [[Marquesas]] genealogies
+*[[List of Marae in the Gisborne Region]]
-*[[Wākea]], husband of Papa, from [[Hawaii]]
-*[[Vatea]], husband of Papa, father of gods and men in [[Mangaia]], [[Cook Islands]]
 ==External links==
-*[http://www.sacred-texts.com/pac/grey/index.htm Grey's ''Polynesian Mythology'', first edition (1854).]
+*[http://history-nz.org/maori5.html New Zealand in History: the marae - meeting place]
-* [http://contentdm.lib.byu.edu/PacificStudies/image/5921161932003_571202.pdf Samuel K. Parker, ''Dialectics of Power in the Maori Creation Myth'' in Pacific Studies, Vol 10 n°3, july 1987]
+*[http://www.bondy.ird.fr/pleins_textes/pleins_textes_4/sci_hum/04184.pdf Gérard, Bertrand, ''Le marae : description morphologique'' in Cahiers des Sciences Humaines, 1978, Vol. 15, No 4, p. 407-448. Architecture and morphology of Society Islands Marae]
-* [http://www.ethnomath.org/resources/tikao1939.pdf Tikao, T. T. (1939). Tikao talks: ''Traditions and tales told by Teone Taare Tikao to Herries Beattie'' (pp. 23-50). Wellington, New Zealand: A.H. and A.W. Reed.]
+*[http://www.nzetc.org/tm/scholarly/tei-HutColl-t1-g1-t2-body-d1.html John Joseph Knight Hutchin, ''E Tuatua no te apai atinga ki mua i te marae, i te tuatau etene anga'' ("Tale of the offerings at the marae in heathen time") in "Collected songs and legends from the southern Cook Islands (c. 1883-1912)", notebook 2]
-* [http://www.nzetc.org/tm/scholarly/tei-TreMaor.html E.R. Tregear, ''Maori-Polynesian Comparative Dictionary'' (Lyon and Blair: Lambton Quay), 1891.]
 ==Notes==
 <references/>
 ==References==
-*B.G. Biggs, 'Maori Myths and Traditions' in A.H. McLintock (editor), ''Encyclopaedia of New Zealand'', 3 Volumes. (Government Printer: Wellington), 1966, II:447-454.
+*Hirini Moko Mead, 2003. ''Tikanga Māori: Living by Māori Values.'' Huia Publishers: Wellington.
-*G. Grey, ''Nga Mahi a Nga Tupuna'', fourth edition. First published 1854. (Reed: Wellington), 1971.
-*G. Grey, ''Polynesian Mythology'', Illustrated edition, reprinted 1976. (Whitcombe and Tombs: Christchurch), 1956.
-*M. Orbell, ''The Concise Encyclopedia of  Māori Myth and Legend'' (Canterbury University Press: Christchurch), 1998.
-*A. Smith,  ''Songs and Stories of Taranaki from the Writings of Te Kahui Kararehe'' (MacMillan Brown Centre for Pacific Studies: Christchurch), 1993.
-*E.R. Tregear, ''Maori-Polynesian Comparative Dictionary'' (Lyon and Blair: Lambton Quay), 1891.
-[[Category:Māori mythology]]
+[[Category:Māori words and phrases]]
-[[Category:Creation stories]]
+[[Category:Māori]]
-[[de:Rangi und Papa]]
+[[de:Marae]]
-[[ru:Сотворение мира в мифологии Маори]]
+[[mi:Marae]]
-[[sv:Rangi]]
+[[nl:Marae]]
+[[Image:[[Image:Example.jpg]]]]