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MAORI 102 > creation stories > Flashcards

creation stories Flashcards

1
Q

Atua

A

Often translated as ‘god’ or ‘spirit being,’ more accurately described as ‘ancestors of ongoing influence with power over particular domains.’

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2
Q

Tohunga

A

An ‘expert,’ ‘priest,’ or ‘scholar’ endowed by atua with the ability to perform specific activities taught by the atua themselves.

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3
Q

Tohunga’s Role

A

Tohunga effectively acted as a medium between atua and humanity.

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4
Q

Karakia

A

Formulaic chants accompanying ritual acts addressed to the atua using archaic language inherited from ancestors.

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5
Q

Karakia Purpose

A

Tohunga performed karakia when communicating with atua to achieve outcomes for their human communities.

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6
Q

Many scholars consider Io a

A

later tribal tradition developed by tohunga after they became familiar with Christianity

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7
Q

two arguments to io

A

-such a tradition is inauthentic because intentionally created in response to foreign ideas.
-traditions adapt to changes in the surrounding society and culture

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8
Q

while others consider io to be

A

Io was an adaptation of traditional native beliefs by some experts with the aim of resisting the influence of Christianity.

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9
Q

four tribes that believed io was long part of tibial traditions

A

-Ngā Puhi
- Ngāti Kahungunu
-te awara
-ngai tahu

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10
Q

Ngā Puhi based their ideas off

A

Māori Marsden
-1924-1993.

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11
Q

Māori Marsden

A

ordained Anglican minister and expert (tohunga) on Māori philosophy.

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12
Q

Ngāti Kahungunu consisted of

A

-Nēpia Pōhūhu
- Paratene Te Okawhare
- Moihi Te Mātorohanga,

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13
Q

-Nēpia Pōhūhu
- Paratene Te Okawhare
- Moihi Te Mātorohanga
dictated their teachings on different occasions to and dates

A

H. T. Whatahoro between about 1863 and 1880.

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14
Q

Io-kore-tē-whiwhia

A

Io-who-cannot-be-grasped-in- nothingness

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15
Q

Io-matua

A

Io-parent

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16
Q

Io-taketake

A

Io-foundation

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17
Q

Io-nui

A

Io-the-great

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18
Q

Io-roa

A

Io-the-enduring

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19
Q

Io-tikitiki-o-rangi

A

Io-topknot-of-heaven

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20
Q

Ngā Puhi Io narrative said Io existed eternally in Te Korekore which is

A

the realm of potential being

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21
Q

Three epochs in Ngā Puhi Io narrative

A

Te Korekore (Void), Te Kōwhao (Abyss), Te Pō (Night), form ‘seed-bed of creation’.

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22
Q

Ngā Puhi io implats

A

mauri(lifeprinciple)infirstseedenablingorganic plant-like growth through stages.

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23
Q

Ngā Puhi io initiate further growth at

A

Te Mahara (subconscious) through states of consciousness and knowledge.

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24
Q

Ngā Puhi Io breathes hau-ora

A

(breath of life) into creation to form structures of material natural world.

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25
Q

Ngā Puhi Rangi and Tāne continue

A

creation, with Io actively supervising.

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26
Q

Ngā Puhi Io implants rebelliousness amongst

A

offspring of Rangi and Papa so that they will seek light, Te Ao Mārama.

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27
Q

Ngā Puhi Io gives Tāne instructions to

A

complete building the heavens, and assign tasks to his younger siblings

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28
Q

In the Ngāti Kahungunu Io story, Io-matua-te-kore unites with Papa-tū-ā-nuku-matua-te-kore in Te Kore, initiating…

A

the genealogical process of coming-into-being through a series of Te Pō.

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29
Q

this Ngāti Kahungunu genealogy continues through a sequence of organic growth until it reaches daylight (Te Ao), ultimately culminating in…

A

the union of Rangi and Papa, with their child Tāne taking on the role of developing the world with Io’s help.

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30
Q

to separate Rangi and Papa, Tāne and his brothers employ…

A

four toko (poles) as part of their plan.

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31
Q

To fully separate their parents, Tāne instructs his brother Tū-mata-uenga and others to cut through…

A

their parents’ arms.

32
Q

As the two toko begin bending, Tāne directs Paia to recite karakia with the purpose of…

A

pushing Rangi higher up into the sky.

33
Q

During these events, Tāne’s elder brother Whiro seeks to be the first to visit Io; however, his intentions take a darker turn as he attempts to kill Tāne but…

A

he is unsuccessful, and his actions lead to his own demise.

34
Q

After these trials, Tāne successfully climbs to Io and undergoes purification, resulting in his transformation into…

A

Tāne-nui-ā-rangi.

35
Q

Io-te-wai-ora plays a significant role by bestowing upon Tāne…

A

-three baskets of knowledge (Te Kete uruuru-matua; Te Kete uruuru-tipua, Te Kete uruuru- tahito);
-two sacred stones (Whatu-kura-rehu-tai, Whatu- kura-huka-ā-tai).

36
Q

Following his journey to Io, Tāne returns to earth (Papa-tū-ā-nuku) and carries out a crucial action by…

A

depositing the baskets and stones in Whare-kura

37
Q

Whare-kura

A

school

38
Q

In the Te Arawa version, Rangi and Papa embrace tightly in total darkness, and their sons are faced with the decision of the tikanga, which is…

A

the correct way forwards to seek light.

39
Q

As the brothers debate about the tikanga, Tu-mata-uenga suggests a drastic approach, advocating to kill their parents, while Tāne-mahuta proposes a different solution, which is…

A

separating them, a proposal to which all the brothers agree.

40
Q

Despite their efforts to separate their parents, all their attempts are initially unsuccessful until Tāne-mahuta intervenes and pushes the parents apart, resulting in…

A

Rangi becoming the sky, while Papa remains the parental earth.

41
Q

te awara Unhappy with this treatment, their parents complain and liken it to something known as kōhuru, which is a term used to describe…

A

grievous ill-treatment and treacherous dealing.

42
Q

However, Tāwhiri-mātea has a differing perspective on the tikanga and decides to disagree with it, instead forming an alliance with Rangi. Subsequently, he takes action by attacking his brothers and…

A

defeating every one of them except Tū-mata-uenga.

43
Q

In the Te Arawa version, Papa-tū-ā-nuku takes action to conceal her sons, including Rongo-mā-tāne and Haumia-tiketike, as a result of…

A

their lack of support and to protect them.

44
Q

Tū-mata-uenga reacts to his brothers’ lack of support by initiating an attack, and he is successful in defeating…

A

every one of them except Tāwhiri-mātea.

45
Q

The brothers who did not actively participate in the fight end up as compensation for their inaction, as they are…

A

eaten by Tū-mata-uenga and come under his authority as tēina, or younger brothers.

46
Q

As a result of the separation between Rangi and Papa, the number of people increases, and notable ancestors like Māui, Uenuku, and Toi emerge, while…

A

parts of Papa disappear into the sea, and a larger population settles on the remaining lands.

47
Q

Ngāi Tahu version: Raki marries many women, including Papa-tū-ā-nuku, which leads to the production of many offspring, highlighting…

A

the complex family dynamics in this narrative.

48
Q

Ngāi Tahu version: Prior to marrying Raki, Papa-tū-ā-nuku was previously married to Takaroa, who left to take away their child’s placenta, illustrating…

A

the significance of cultural and symbolic elements in the narrative.

49
Q

Ngāi Tahu version: Papa-tū-ā-nuku marries Raki and together they have various children, including Rehua and Tāne, underscoring…

A

the importance of family relationships in this version.

50
Q

Ngāi Tahu version: A significant event occurs when Takaroa fights Raki on the beach and emerges victorious, resulting in Raki’s later children being described as sickly and weak, which reflects…

A

the consequences of past actions in the narrative.

51
Q

Ngāi Tahu version: Raki, who still embraced Papa, instructs his son Tāne and his brothers (tāina) to separate the parents with the goal of making light grow, emphasizing…

A

the importance of their actions in shaping the world.

52
Q

Ngāi Tahu version: Tāne suggests his elder brother, Rehua, should lead the separation, but Raki insists that all the brothers should assist in the process, highlighting..

A

the collaborative efforts involved in this significant undertaking.

53
Q

Ngāi Tahu version: Tāne takes on a crucial role as he instructs his brothers to prop Raki up in the sky, while Paia performs a chant to give them strength, underscoring…

A

the ritualistic and ceremonial aspects of the separation.

54
Q

Ngāi Tahu version: Tāne further decorates his naked father with stars and enters into relationships with female beings, including Te Puta-rākau, which results in…

A

the emergence of Hine-tītama and Hine-ā-tauira, highlighting the creation of key figures in the narrative.

55
Q

Ngāi Tahu version: Tāne’s relationship with Hine-ā-tauira takes a turn when she learns who Tāne is and, overcome with shame (‘mate i te whakamā’), she runs off to Te Pō, illustrating…

A

the emotional complexities in the narrative.

56
Q

Ngāi Tahu version: Hine plays a significant role as she tells Tāne to return and raise their children, emphasizing…

A

the importance of family and responsibility in the story.

57
Q

ngāi Tahu creation of humanity: Tāne creates a human

A

Tiki-auaha, from Hawaiki’s earth

58
Q

Ngāti Kahungunu version human creation: Tāne and his brothers seek to raise descendants in Te Ao-mārama (the world of light), and their tuakana, Uru-te-ngangana, provides them with crucial guidance on…

A

discovering the female element, uha/uwha, a significant step in the narrative.

59
Q

The beginning is all-encompassing nothingness; perpetual darkness; a single whole or totality; a void co-extensive with Io…

A

or a united pair, Rangi and Papa: ‘the smallest unit possible.’

60
Q

Challenges of creating the world from this limited unit: evolution requires a pair and then children…

A

each with multiple partners to aid development.

61
Q

The world faces inertia (all still in darkness): evolution requires separation into autonomous parts (the separation of Rangi and Papa)…

A

to initiate progress.

62
Q

Separation brings the danger of constant splitting up driven by continual conflict; further losses like parts of land…

A

which could result in chaos.

63
Q

To avoid chaos, hierarchy is introduced: a dominant being such as Tāne or Tū…

A

plays a significant role in maintaining order and balance.

64
Q

Hierarchy in social institutions: tuākana (senior members) with greater tapu and mana vs tēina (junior members)…

A

emphasizes the importance of status and authority within Māori society.

65
Q

Tēina may subordinate tuākana (as Tū did Tāne)…

A

illustrating the potential for younger members to assert dominance over their elders.

66
Q

Eating another person marks their subordination, and appropriation of their mana and tapu by the dominant person (kai tangata: anthropophagy, cannibalism)…

A

highlights the ritual significance of cannibalism and its implications for power dynamics.

67
Q

Creation is marked by trial and error, with catastrophic failure never far away, requiring interventions by Tāne…

A

underscores the challenges and uncertainties in the process of creation.

68
Q

Creation describes the emergence of the natural world with atua having authority over different parts of it…

A

depicting the distribution of power in the created world.

69
Q

Creation process is imagined as the production of children by unions of men and women…

A

emphasizing the role of procreation in the narrative.

70
Q

Importance of whakapapa (genealogy) where the entire world is imagined as an enormous whakapapa linking everyone and everything together…

A

highlights the interconnectedness of all beings in the Māori cosmology.

71
Q

Creation establishes ethical guidelines: following tikanga; acceptance of consensus through extensive debate…

A

underscores the ethical and communal aspects of Māori cosmogenesis.

72
Q

Atua as human role models…

A

suggests the influence of atua as exemplars of human behavior and values.

73
Q

Tū-mata-uenga represents violence, warfare; a warrior: the ancestor of people…

A

portrays Tū-mata-uenga as a symbol of conflict and martial prowess in Māori culture.

74
Q

Tāne is a more pacific model: man, husband, lover, creator of humanity, seeker of peaceful solutions (non-violent separation of parents)…

A

highlights Tāne’s character as a peaceful and creative figure in Māori tradition.

75
Q

Tāne’s prominence may suggest tohunga believed the creative and peaceful dimension of males to be more significant for humanity in the longer run….

A

proposing that the qualities embodied by Tāne were considered essential for the well-being of society.

MAORI 102 (8 decks)

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