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| − | [[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:Powhiri, USAF.jpg|thumb|right|A [[United States Air Force|U.S. airman]] and a [[Māori]] warrior exchange a Hongi during a [[Pōwhiri]] ceremony]] |
| | + | A '''Hongi''' is a traditional [[greeting]] in [[New Zealand]]. It is done by pressing one's [[nose]] to another person at an [[encounter]]. |
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| − | ==Union and separation==
| + | It is still used at traditional meetings among members of the [[Māori]] people and on major [[ceremony|ceremonies]]. |
| − | 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 varies in different versions but numbers of 70 or more are commonly mentioned. 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).
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| − | 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>
| + | In the hongi (traditional greeting), the ha or breath of life is exchanged and intermingled. |
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| − | ==War in heaven and earth==
| + | Through the exchange of this physical greeting, you are no longer considered manuhiri (visitor) but rather tangata whenua, one of the people of the land. For the remainder of your stay you are obliged to share in all the duties and responsibilities of the home people. In earlier times, this may have meant bearing arms in times of war, or tending crops of kumara ([[sweet potato]]). |
| − | [[Image:Pleiades large.jpg|thumb|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(Grey 1956:3-6, Tregear 1891:54, Biggs 1966:448-449).
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| − | 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).
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| − | 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).
| + | When Māori greet one another by pressing noses, the tradition of sharing the breath of life is considered to have come directly from the gods. |
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| − | ==Yearning==
| + | In Māori folklore, woman was created by the gods moulding her shape out of the earth. The god Tane (meaning male) embraced the figure and breathed into her nostrils. She then sneezed and came to life. Her name was Hineahuone (earth formed woman). |
| − | 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).
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| − | ==Names and epithets==
| + | The Nga Puhi tribe view the hongi as a very sacred act and an integral part of the [[Pōwhiri]]. The Waitangi National Trust estate also follows this traditional custom. |
| − | Rangi:
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| − | *Rangi (Sky)
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| − | *Raki (Sky) in the [[South Island]]
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| − | *Ranginui (Great Sky)
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| − | *Rangi-pōtiki (Rangi the lastborn): possibly another name of Rangi, or a closely allied deity
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| − | Papa:
| + | [[Category:Greetings]] |
| − | *Papa (Earth)
| + | [[Category:New Zealand culture]] |
| − | *Papatuanuku (Earth spread out)
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| − | ==See also==
| + | [[de:Hongi]] |
| − | *[[Atea]], husband of Papa (primordial parents) in [[Tuamotu]]an, [[Rarotonga]]n and [[Marquesas]] genealogies
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| − | *[[Wākea]], husband of Papa, from [[Hawaii]]
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| − | *[[Vatea]], husband of Papa, father of gods and men in [[Mangaia]], [[Cook Islands]]
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| − | *[[Ki (goddess)]] and [[Anu]], [[Sumerian]] deities similar to Rangi and Papa
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| − | ==External links==
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| − | *[http://www.sacred-texts.com/pac/grey/index.htm Grey's ''Polynesian Mythology'', first edition (1854).]
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| − | * [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]
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| − | * [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.]
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| − | * [http://www.nzetc.org/tm/scholarly/tei-TreMaor.html E.R. Tregear, ''Maori-Polynesian Comparative Dictionary'' (Lyon and Blair: Lambton Quay), 1891.]
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| − | ==Notes==
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| − | <references/>
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| − | ==References==
| + | {{Maori-stub}} |
| − | *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.
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| − | *G. Grey, ''Nga Mahi a Nga Tupuna'', fourth edition. First published 1854. (Reed: Wellington), 1971.
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| − | *G. Grey, ''Polynesian Mythology'', Illustrated edition, reprinted 1976. (Whitcombe and Tombs: Christchurch), 1956.
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| − | *M. Orbell, ''The Concise Encyclopedia of Māori Myth and Legend'' (Canterbury University Press: Christchurch), 1998.
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| − | *A. Smith, ''Songs and Stories of Taranaki from the Writings of Te Kahui Kararehe'' (MacMillan Brown Centre for Pacific Studies: Christchurch), 1993.
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| − | *E.R. Tregear, ''Maori-Polynesian Comparative Dictionary'' (Lyon and Blair: Lambton Quay), 1891.
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| − | [[Category:Māori mythology]]
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| − | [[Category:Creation stories]]
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| − | [[Category:Earth goddesses]]
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| − | [[Category:Sky and weather gods]]
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| − | [[Category:Legendary progenitors]]
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| − | [[de:Rangi und Papa]]
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| − | [[ru:Сотворение мира в мифологии Маори]]
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| − | [[sv:Rangi]]
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A Hongi is a traditional greeting in New Zealand. It is done by pressing one's nose to another person at an encounter.
It is still used at traditional meetings among members of the Māori people and on major ceremonies.
In the hongi (traditional greeting), the ha or breath of life is exchanged and intermingled.
Through the exchange of this physical greeting, you are no longer considered manuhiri (visitor) but rather tangata whenua, one of the people of the land. For the remainder of your stay you are obliged to share in all the duties and responsibilities of the home people. In earlier times, this may have meant bearing arms in times of war, or tending crops of kumara (sweet potato).
When Māori greet one another by pressing noses, the tradition of sharing the breath of life is considered to have come directly from the gods.
In Māori folklore, woman was created by the gods moulding her shape out of the earth. The god Tane (meaning male) embraced the figure and breathed into her nostrils. She then sneezed and came to life. Her name was Hineahuone (earth formed woman).
The Nga Puhi tribe view the hongi as a very sacred act and an integral part of the Pōwhiri. The Waitangi National Trust estate also follows this traditional custom.
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de:Hongi
Template:Maori-stub
