Mana is a foundational element of
Polynesian theology, a spiritual quality with a supernatural origin and a sacred, impersonal force. To have
mana implies influence,
authority, and
efficacy: the ability to perform in a given situation. The quality of
mana is not limited to individuals; peoples, governments, places, and inanimate objects may also possess
mana, and its possessors are accorded respect.
Mana protects its protector, and they depend on each other for growth, both positive and negative. It depends on the person where he takes his
mana. In Polynesia,
mana was traditionally seen as a "
transcendent power that
blesses" that can "express itself directly" through various ways, but most often shows itself through the
speech, movement, or
traditional ritual of a "
prophet,
priest, or
king".
Hawaiian and Tahitian culture In
Hawaiian and
Tahitian culture, mana is a
spiritual energy and healing power which can exist in places, objects, and persons. Hawaiians believe that
mana may be gained or lost by actions, and Hawaiians and Tahitians believe that
mana is both external and internal. Sites on the
Hawaiian Islands and in
French Polynesia are believed to possess mana—for example, the top rim of the
Haleakalā volcano on the island of
Maui and the
Taputapuatea marae on the island of
Raʻiātea in the
Society Islands. Ancient Hawaiians also believed that the island of
Molokaʻi possessed
mana compared with its neighboring islands. Before the unification of the
Hawaiian Kingdom by
King Kamehameha I, battles were fought for possession of the island and its south shore
fish ponds, which existed until the late 19th century. A person may gain mana by
pono "right actions". In ancient Hawaii, there were two paths to
mana: sexual means or violence. In at least this tradition, nature is seen as dualistic, and everything has a counterpart. A balance between the gods
Kū and
Lono formed, through whom are the two paths to mana (
ʻimihaku, or the search for mana). Kū, the god of war and politics, offers mana through violence; this was how Kamehameha gained his mana. Lono, the god of peace and fertility, offers mana through sexuality. Prayers were believed to have mana, which was sent to the
akua at the end when the priest usually said "amama ua noa", meaning "the prayer is now free or flown".
Māori culture Māori use In the
Māori culture of New Zealand, there are two essential aspects of a person's
mana:
mana tangata, authority derived from
whakapapa (
genealogy) and
mana huaanga, defined as "authority derived from having a wealth of resources to
gift to others to bind them into reciprocal obligations".
Hemopereki Simon, from
Ngāti Tūwharetoa, asserts that there are many forms of
mana in Maori beliefs. The indigenous word reflects a non-Western view of reality, complicating translation. This is confirmed by the definition of
mana provided by
Māori Marsden who states that
mana is: Spiritual power and authority as opposed to the purely psychic and natural force — ihi. According to
Margaret Mutu,
mana in its traditional sense means: Power, authority, ownership, status, influence, dignity, respect derived from the
atua. According to the
New Zealand Ministry of Justice: A tribe with
mana whenua must have demonstrated their authority over a territory.
General English usage In contemporary
New Zealand English, the word "mana" refers to a person or organisation of people of great personal prestige and character. ==Academic study==