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J. H. Mitchell records two of the songs sung on these occasions, which include the line, "I have four permanent sources of mana in the world: Jehovah, Christ, the Holy Ghost, and Rongomaiwahine." [12] Rongomai-wahine is carved on the pare (door lintel) of the Takitimu wharenui at Waihīrere marae, built at Wairoa in 1926.
This is a list of Māori deities, known in Māori as atua. Note: there are two Mythologies relating Tangaroa, Papatuanuku and Ranginui (Raki) Major departmental deities
The literal meaning of the Polynesian word is "power" or "strength" and so the concept is similar to that of mana. Many of the atua that are known have originated from myths and legends of each Polynesian culture before Christianity was introduced. These days, the word atua is related to the monotheistic conception of God.
Te Rauparaha composed "Ka Mate" circa 1820 as a celebration of life over death after his lucky escape from pursuing Ngāti Maniapoto and Waikato enemies. [1] [2] He had hidden from them, on Motuopihi Island in Lake Rotoaira, in a kūmara storage pit while a woman (wāhine) by the name of Rangikoaea straddled the pit to hide and protect him. [3]
Higgins' Master's thesis at the University of Otago was on the nature of transmission of oral histories, [3] while her 2004 PhD thesis – He tanga ngutu, he Tuhoetanga te Mana Motuhake o te ta moko wahine [needs translation] – was on the identity politics of female chin tattoos.
Wahine, the Hawaiian and Māori word for woman, can mean: People ... Mana Wahine Te Ira Tangata, a New Zealand political party from 1998 to 2001; Sports
"Eres Mi Religión" (English: You Are My Religion) is the second radio single and ninth track from Maná's sixth studio album, Revolución de Amor (2002). On the week of November 16, 2002 the song debuted at number forty seven on the U.S. Billboard Hot Latin Tracks [1] and after seven weeks later on January 4, 2003 it reached its highest point at #17 for a week. [2]
The third Warrior represents Rongo the Atua of Peace (Rangimarie). [ citation needed ] It is the final warrior who offers the rautapu, a signal that the manuhiri (guests) may enter the Marae-atea. Historically, it has roots in both showing off the martial prowess of the iwi 's warriors, as well as testing the steadfastness of the visitors.