Nā, e kore e taea te whakamate i tō tinana kia ngaro ai tō wairua (Wh4 2004:224). Ka haere mai ngā karakia a te tohunga mākutu i a koe e hāngai ana ki a koe kei te huna kē te awe o tō wairua. I reira kua noho mai taua mea rā hei awe mō tō wairua, arā, ka hunaia e koe ki tētahi wāhi. Nā reira, ka noho tonu te wairua e kōrero ake nei koe tō wairua i roto i a koe, engari, ka tīkina e koe tētahi mea pēnei i te matimati nei, i te makawe nei, i te kōhatu nei, i te rau rākau, i te peka rākau, he aha rānei, kātahi ka haria ki te tohunga kia karakiahia e te tohunga. Ko te awe he rite anō ki te wairua, engari, koirā te tino o tō wairua. During kawe mate, or hari mate, hura kōhatu and other important occasions the wairua is summoned to return to the marae. Wairua of the dead that linger on earth are called kēhua. The spirit travels to Te Reinga where it descends to Te Pō. Eventually the wairua departs to join other wairua in Te Pō, the world of the departed spirits, or to Hawaiki, the ancestral homeland. It is believed to remain with or near the body and speeches are addressed to the person and the wairua of that person encouraging it on its way to Te Pō. The wairua has the power to warn the individual of impending danger through visions and dreams. During life, the wairua may leave the body for brief periods during dreams. Tohunga, the agents of the atua, are able to activate or instil a wairua into something, such as a new wharenui, through karakia. Some believe that atua Māori, or Io-matua-kore, can instill wairua into something. Some believe that all animate and inanimate things have a whakapapa and a wairua. The wairua of a miscarriage or abortion can become a type of guardian for the family or may be used by tohunga for less beneficial purposes. Tohunga can damage wairua and also protect the wairua against harm. While alive a person's wairua can be affected by mākutu through karakia. The wairua begins its existence when the eyes form in the foetus and is immortal. ![]() To some, the wairua resides in the heart or mind of someone while others believe it is part of the whole person and is not located at any particular part of the body. It is the non-physical spirit, distinct from the body and the mauri. The family then carries this vessel to a cemetery in the forest and places food and palm wine next to the vesssel as an offering for the deceased.Spirit, soul - spirit of a person which exists beyond death. Because hair and nails "grow" throughout our lives, these offerings may also symbolize that the deceased should continue to grow and live. Instead the artist gives the deceased the features considered to be attractive by the Akan.Īt the second burial, family members place trimmings from their hair and nails into the "abusua kuruwa" as mementos of themselves for the deceased. These portraits don't really look like the deceased person. The lid is modeled to represent a human head and symbolizes a portrait of the deceased. ![]() The snake that winds itself around the vessel is meant to be a python, symbol of the death that will encircle every living person. The pottery vessel shown here is called abusua kuruwa or "family pot." Ancestors play an important role in Akan life, and we often find their images in funerary objects.Īmong the Akan, ceramic vessels were commonly found in burials of the past. For the Akan, the soul lives on as an ancestor. ![]() The Akan of Ghana have a proverb that says, "Death, for all his power, cannot carry water from the river with a sieve." This means that while Death may take the body, he will not be able to take the soul.
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