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Tangotango, a celestial woman who fell in love with the great hero Tāwhaki and came to earth to become his wife. Tūāwhiorangi, the wife of Kahukura who manifests as the lower bow during a double rainbow. Whaitiri, the personification of thunder.
Ngā Wai Hono i te Pō [a] (born 13 January 1997) is the Māori Queen since 2024, [3] [4] being elected to succeed her father Tūheitia. [5] The youngest child and only daughter of Tūheitia, she is a direct descendant of the first Māori King, Pōtatau Te Wherowhero, who was installed in 1858.
First woman: Tāne-mahuta God of forests and birds: Tangaroa God of the sea : Rongo-mā-tāne God of peace, and of cultivated plants: Haumia-tiketike God of wild food plants: Urutengangana God of the light : Ruaumoko God of Earthquakes, Volcanoes and Seasons: Hine Tiitama Later, Hine-nui-te-pō, Goddess of death: Hine-te-Iwaiwa: Punga Ancestor ...
Māori woman with a representation of the Waikato Ancestress "Te Iringa" Many Māori people observe spiritual traditions such as tapu and noa . Certain objects, areas, or buildings are tapu (spiritually restricted), and must be made noa (unrestricted) by ceremonial action. [ 130 ]
Māui attempting to enter Hine-nui-te-pō. Carving by Tene Waitere in the meeting house Rauru (opened in 1900). [1] Hinenuitepo meeting house at Te Whaiti in 1930. Hine-nui-te-pō ("the great woman of the night") in Māori legends, is a goddess of night and she receives the spirits of humans when they die.
Hineahuone ("Earth made Woman") is the first woman in Māori Mythology made by Tāne from the clay native to the mythological location of Kurawaka. [1] She bore a child with Tāne named Hinetītama (otherwise known as Hinenui-i-te-pō). [2
At least two references to him from 1891 appear in Edward Tregear's The Maori-Polynesian comparative dictionary, where he is described as "God, the Supreme Being", [12]: 106 and as a figure in Moriori genealogy, but as Tiki's descendant. [12]: 669 A third reference might be found in the same book under Ngāti Maniapoto's genealogy.
Women continued receiving moko through the early 20th century, [12] and the historian Michael King in the early 1970s interviewed over 70 elderly women who would have been given the moko before the 1907 Tohunga Suppression Act. [13] [14] Women's tattoos on lips and chin are commonly called pūkauae or moko kauae. [15] [16]