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By Hans Mol
This quantity describes the impact of faith at the identification of the local Maoris and Pakehas (white settlers in New Zealand. the outline is woven round the concept that the fastened (identity) is continually "unglued" via the fickle (change). The Maori charismatic events are obvious as makes an attempt to soak up the devastating results of Pakeha incursion right into a attainable procedure of that means. but the white white settlers, too, needed to tame the discontinuities with the previous and the ravages of cultural swap. faith is visible to be on the vanguard of the fight to protect and make stronger the bounds round the number of identities.
In providing his thesis, the writer has introduced jointly a variety of information―other anthropological and sociological experiences, historic money owed, reputable statements, and non secular census info. the amount could be of curiosity to scholars of sociology, anthropology, and religion.
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Additional info for The Fixed and the Fickle: Religion and Identity in New Zealand
Sample text
Slaves were particularly prone to accept Christianity. They had no status and could be killed for sacrificial or other purposes without much ado. Even if they were fortunate enough to return to their original tribe, their status would be impossibly low, as captives were supposed to have lost all mana. On the mission stations, however, they learned to read and write and soon this ability became the envy of chiefs and tohungas alike. The white man's superiority became associated with his more powerful religion.
Ratana's own preaching revolved around the themes of faith in the Trinity, hygiene and the evil of superstitions and tohungas. Ratana's theology was in no way different from run-of-the-mill Anglicanism or Methodism. Faith-healing, the emphasis on angels, and the signing of the covenant (whereby followers vowed to believe in the Trinity, angels, and to forsake superstitions) all had scriptural bases, as did resurrection, a prominent theme in Ratana's preaching. 34 The Fixed and the Fickle: New Zealand In 1925 the Ratana movement organized itself as a separate church, partly because the angel doctrines did not sit too well with the established denominations, and partly because separation from Pakehas suited the avowed goal of uniting Maoris.
Ringatu clergy are cal led tohunga. The twelfth day of the month is a holy day (the number twelve, for the twelve tribes of Israel and the twelve apostles, was regarded as holy) as is Saturday (the Sabbath). The Ringatus remove their shoes in their places of worship and do without hymnbooks or Bibles, as everything is to be memorized. Te Kooti died in 1893. 40% in 1971 (Mol, 1966,38). After Te Kooti another prophet arose within Ringatua—Rua. He clai med to be the star foretold by Te Kooti and to be appointed by the Holy Spirit, while his supratribal appeal was symbolized by his seven wives, one from each of seven tribes (Cowan, 1910,147).