The Moriori, a Polynesian people distinct from the Māori, have a rich cultural history tied to the remote Chatham Islands (Rēkohu). Their arrival on the islands is believed to have occurred around the year 1500, with some estimates suggesting an even earlier settlement. At their peak, the Moriori population is estimated to have reached around 2,000 individuals. Their subsistence was primarily based on fishing, bird hunting, and gathering, utilizing the resources of the Chatham Islands’ challenging environment. This population decline sharply after 1835, when Māori from mainland New Zealand, equipped with muskets and determined to assert dominance, invaded the islands. The Moriori’s strict adherence to their peaceful laws, established by the legendary chief Nunuku-whenua, led them to avoid violent resistance, resulting in a massacre where many Moriori were killed, and the survivors were enslaved. By 1862, only 101 Moriori were recorded alive. The population continued to dwindle, and by the early 20th century, it was widely believed that the Moriori had become extinct, especially after the death of Tommy Solomon, the last known full-blooded Moriori, in 1933.
Mythology served as the foundation of the Moriori’s cultural identity, deeply influencing their spiritual beliefs, social structure, and interactions with the natural world. The stories passed down through generations were more than just tales; they were instructional guides that shaped the community’s values and practices. For instance, Moriori myths emphasized the importance of peace and cooperation, a value embodied in Nunuku’s Law. This peaceful worldview was a defining feature of Moriori culture and distinguished them from other Polynesian groups, particularly the Māori, who had a more warrior-oriented culture. However, the Moriori’s reliance on oral traditions for the transmission of their mythology made these stories vulnerable to loss, especially after the traumatic events of the 19th century. As a result, much of the Moriori’s mythology was fragmented or lost entirely, and efforts to preserve what remains have become crucial to the community’s cultural revival.
The Mythological Landscape
Rakau Momori: The Sacred Carvings
Rakau Momori, or dendroglyphs, are one of the most significant and tangible remnants of Moriori mythology. These carvings, primarily found on the kopi trees (Corynocarpus laevigatus) scattered across the Chatham Islands, hold deep spiritual significance. The practice of carving these trees likely dates back hundreds of years, with estimates placing the earliest carvings in the 16th century. The designs are typically stylized human figures with heart-shaped heads, believed to represent ancestors or spiritual beings. Some carvings also depict marine animals, such as fish and seals, which were central to the Moriori way of life.
The purpose of these carvings is still debated among scholars. Some theories suggest they were memorials for the dead, serving as markers of sacred spaces where the spirits of ancestors resided. Others propose that the carvings were part of ritual practices, possibly linked to fertility rites or seasonal ceremonies. However, the carvings’ exact meanings remain elusive, partly due to the loss of much oral tradition that would have explained their significance.
Despite their cultural importance, many dendroglyphs have been lost due to natural decay and human activity. The Chatham Islands’ harsh weather conditions, including strong winds and salt-laden air, have eroded many carvings. Additionally, the introduction of livestock by European settlers led to the destruction of large areas of forest, further threatening these sacred carvings. Preservation efforts have included photographing and documenting the remaining dendroglyphs, but the challenge remains significant. In some cases, trees have been felled and stored in museums to protect the carvings from further degradation, though this has sparked debate about the best way to preserve these cultural artifacts while respecting their spiritual significance.
Nunuku’s Law: The Foundation of Peace
Nunuku-whenua, a revered ancestral chief, is central to Moriori mythology and cultural identity. According to Moriori tradition, Nunuku lived several centuries ago and established a law forbidding warfare and cannibalism. This law, known as Nunuku’s Law, was not merely a guideline but a deeply ingrained principle that became the foundation of Moriori society. The story goes that Nunuku, appalled by the violence he witnessed among his people, declared that “the earth shall not be defiled by the shedding of blood.” From that point onward, disputes were to be settled through non-violent means, often through ritualized combat that did not result in death.
This commitment to peace was unique in the Pacific, where many Polynesian societies were structured around warfare and conquest. Nunuku’s Law reflects a profound philosophical shift, emphasizing harmony and cooperation over conflict. However, this pacifist tradition, while noble, left the Moriori vulnerable to external threats. When Māori invaders arrived in 1835, they were met with no resistance, as the Moriori adhered to their law of non-violence. The consequences were catastrophic: around 300 Moriori were killed, and the survivors were enslaved, forced to abandon their land and culture. The events of 1835 and the subsequent years mark one of the darkest chapters in Moriori history, illustrating the tragic cost of their unwavering commitment to peace.
Spirituality and the Natural World
Harmony with Nature
Moriori spirituality was deeply intertwined with the natural world, reflecting a profound respect for the environment that sustained them. The Chatham Islands, though isolated, provided a wealth of natural resources, and the Moriori developed a sophisticated understanding of their environment. Their myths and legends often revolved around the forces of nature, with deities and spirits representing the elements and natural phenomena. For example, one myth tells of the god of the sea, Rangihautu, who was revered for providing food and guiding the Moriori in their oceanic voyages. The Moriori’s spiritual beliefs also extended to their interaction with animals. Birds, fish, and seals were not only sources of sustenance but were also considered sacred beings. Specific rituals and taboos (tapu) governed their hunting practices, ensuring that these resources were not overexploited. For instance, certain times of the year were designated as tapu for hunting specific animals, allowing populations to regenerate.
This sustainable approach to resource management was essential for survival on the islands, where the ecosystem was fragile. The Moriori’s wash-through rafts, known as waka korari, are a testament to their ingenuity and deep connection with the sea. These rafts, made from bundles of reeds, were designed to be flexible and buoyant, capable of withstanding the rough seas around the Chatham Islands. The design of the waka korari reflects the Moriori’s intimate knowledge of their environment and their ability to adapt to its challenges. The rafts allowed them to travel between islands, gather food, and maintain connections with their extended communities, all while minimizing their impact on the marine ecosystem.
Mythological Figures and Legends
Moriori mythology includes a pantheon of deities and mythical figures, each embodying aspects of the natural world and human experience. While much of this mythological knowledge has been lost, the surviving stories reveal a complex belief system centered around the balance between humans and nature. One of the most significant figures in Moriori mythology is Rongo, a god associated with agriculture and fertility. Rongo was believed to reside in the earth, and his blessings were essential for a bountiful harvest. The Moriori performed rituals to honor Rongo, seeking his favor to ensure the fertility of their crops, particularly the cultivation of the karaka tree, whose berries were a staple food source.
Another important figure is Tangaroa, the god of the sea, who was both revered and feared. The sea was a source of life for the Moriori, providing fish and other resources, but it was also unpredictable and dangerous. Tangaroa’s influence was felt in the tides, storms, and the abundance of marine life. The Moriori believed that by respecting Tangaroa and performing the appropriate rituals, they could ensure safe voyages and successful fishing expeditions.
The legends of the Moriori also included stories of ancestral heroes and their deeds, which served as moral guides for the community. These stories often emphasized the values of cooperation, respect for the environment, and the importance of maintaining peace. However, with the fragmentation of Moriori society following the events of the 19th century, many of these stories were lost or only partially remembered. Today, efforts are underway to reconstruct these myths from the surviving fragments, using a combination of oral history, ethnographic research, and archaeological findings.
The Impact of Colonization on Moriori Mythology
Loss and Fragmentation of Oral Traditions
The arrival of European explorers in 1791 marked the beginning of a dramatic upheaval in Moriori society. The subsequent Māori invasion in 1835 exacerbated this disruption, leading to the near-eradication of the Moriori population and the loss of much of their cultural heritage. The introduction of European diseases such as influenza and tuberculosis, to which the Moriori had no immunity, further decimated the population. By 1862, only 101 Moriori remained, and the survivors were largely enslaved, forced to abandon their traditional practices and language. This rapid decline in population and cultural autonomy led to the fragmentation of Moriori oral traditions. The survivors, traumatized and dispersed, struggled to maintain their cultural practices in the face of overwhelming adversity. Many of the elders, who were the primary keepers of knowledge, passed away without the opportunity to share their wisdom with the younger generation. This loss was compounded by the harsh conditions of slavery and subjugation, where Moriori survivors were prohibited from practicing their customs or speaking their language. For instance, during the period of enslavement by the Māori, Moriori were often forced to work under brutal conditions, leaving them little time or energy to maintain their cultural practices. Additionally, European missionaries and settlers introduced new religious and cultural norms that further eroded traditional Moriori beliefs and practices. By the late 19th century, much of Moriori mythology had been forgotten, with only fragmented stories and practices surviving in the memories of a few individuals.
The loss of these oral traditions represented more than just the disappearance of stories; it marked the erosion of a cultural identity that had sustained the Moriori for centuries. The myths that explained their world, the rituals that connected them to their ancestors, and the laws that governed their society were all at risk of being lost forever. However, the resilience of the Moriori people has led to a slow but determined revival of their cultural heritage, with efforts to document and reconstruct these traditions before they are lost entirely.
Misunderstandings and Cultural Misrepresentation
The tragic history of the Moriori has been compounded by widespread misunderstandings and cultural misrepresentation. For much of the 19th and 20th centuries, the Moriori were inaccurately portrayed in New Zealand’s popular and academic discourse. Early European settlers, as well as later historians, often perpetuated the myth that the Moriori were a “primitive” or “inferior” race, distinct from and preceding the Māori in New Zealand. This erroneous belief was widely taught in New Zealand schools until the late 20th century, leading to a pervasive misunderstanding of Moriori history and culture. These misconceptions were partly fueled by the work of early ethnologists who, based on limited and flawed evidence, speculated that the Moriori were remnants of an earlier, less advanced population.
Another significant misunderstanding involved the belief that the Moriori were extinct following the death of Tommy Solomon in 1933, the last known full-blooded Moriori. While Solomon’s death was indeed a symbolic loss, it did not mark the end of Moriori identity. Many descendants of mixed Moriori ancestry continued to identify with their Moriori heritage, although they faced significant challenges in maintaining and passing on their cultural traditions. The belief in the extinction of the Moriori contributed to the marginalization of their descendants, who were often excluded from discussions about New Zealand’s indigenous peoples.
These cultural misrepresentations had profound consequences for the Moriori community. For decades, the Moriori were denied recognition of their unique cultural identity and were often conflated with the Māori or dismissed as a historical footnote. This lack of recognition made it difficult for the Moriori to advocate for their rights and to preserve their cultural heritage. However, in recent decades, there has been a growing movement to correct these misconceptions and to honor the true history and culture of the Moriori people.
Revival of Moriori Arts and Traditions
In the late 20th and early 21st centuries, a cultural revival began among the Moriori, spearheaded by descendants who were determined to reclaim and preserve their heritage. This revival has involved a multifaceted approach, including the documentation of surviving oral traditions, the restoration of sacred sites, and the re-establishment of cultural practices that had fallen into disuse. One of the most significant efforts has been the restoration of the Rakau Momori carvings. Researchers and community members have worked to catalog and preserve the remaining dendroglyphs, using advanced techniques such as 3D scanning to create detailed records of these carvings. This digital preservation allows the Moriori to share their cultural heritage with a broader audience while protecting the physical artifacts from further degradation.
Another key aspect of the cultural revival has been the teaching of the Moriori language. Although the language was nearly lost, efforts are being made to reconstruct and revitalize it through linguistic research and the creation of educational resources. For example, the Hokotehi Moriori Trust, established in 2001, has been at the forefront of these efforts, developing language courses and educational materials to ensure that future generations can learn and speak the Moriori language. This language revival is not only about preserving words and grammar but also about reawakening the cultural and spiritual concepts embedded in the language, which are essential to understanding Moriori mythology and worldview.
The revival of Moriori arts and traditions also includes the reintroduction of traditional crafts, such as the making of waka korari (reed canoes) and the weaving of cloaks. These crafts are not only a means of cultural expression but also serve as a way to connect with the ancestors and the natural environment. The creation of waka korari, for instance, requires a deep knowledge of local materials and weather patterns, reflecting the Moriori’s intimate relationship with their island home. By reviving these practices, the Moriori community is reclaiming a sense of identity and continuity with their past.
Legal and Cultural Recognition
The struggle for recognition of Moriori rights and heritage reached a significant milestone in 2020 with the signing of a Treaty of Waitangi settlement between the Moriori and the New Zealand government. This settlement, which followed years of negotiations, included a formal apology from the Crown for the injustices suffered by the Moriori, as well as financial redress and the return of culturally significant lands. The settlement acknowledged the Moriori as a distinct indigenous group with their own history, culture, and rights, correcting centuries of misrepresentation and marginalization.
The financial redress provided by the settlement has enabled the Moriori community to invest in cultural and educational initiatives, including the establishment of cultural centers, the development of language programs, and the preservation of sacred sites. For example, the Hokotehi Moriori Trust has been instrumental in overseeing these initiatives, ensuring that the settlement funds are used to support the long-term sustainability of Moriori culture.
In addition to the legal recognition provided by the settlement, there has been a growing public awareness and appreciation of Moriori culture in New Zealand. Educational reforms have led to a more accurate portrayal of Moriori history in schools, and cultural events celebrating Moriori heritage have become more common. These developments represent a significant shift in the way the Moriori are perceived and valued within New Zealand society, providing a foundation for the continued revival and preservation of their culture.
