Editing Polynesian mythology (section)

==From verbal to written==
The various Polynesian cultures each have distinct but related oral traditions, that is, legends or myths traditionally considered to recount the history of ancient times (the time of "pō") and the adventures of gods ("[[atua]]") and deified ancestors. The accounts are characterised by extensive use of [[allegory]], [[metaphor]], [[parable]], [[hyperbole]], and [[personification]].{{fact|date=February 2024}} [[Orality]] has an essential flexibility that writing does not allow. In an oral tradition, there is no fixed version of a given tale. The story may change within certain limits according to the setting, and the needs of the narrator and the audience. Contrary to the modern scholarly concept of history, where the knowledge of the past serves to bring a better understanding of the present, the purpose of oral literature is rather to justify and legitimatise the present situation.{{fact|date=March 2024}} 

An example is provided by genealogies, which exist in multiple and often contradictory versions. The purpose of genealogies in oral societies generally is not to provide a 'true' account, but rather to emphasise the seniority of the ruling chiefly line, and hence its political legitimacy and right to exploit resources of land and the like. If another line should rise to ascendency, it was necessary to bestow upon the new line the most prestigious genealogy, even if this meant borrowing a few ancestors from the preceding dynasty. Each island, each tribe or each clan will have their own version or interpretation of a given narrative cycle.{{fact|date=March 2024}} 

This process is disrupted when writing becomes the primary means to record and remember the traditions. When missionaries, officials, anthropologists or ethnologists collected and published these accounts, they inevitably changed their nature. By fixing forever on paper what had previously been subject to almost infinite variation, they fixed as the authoritative version an account told by one narrator at a given moment. In New Zealand, the writings of one chief, Wiremu Te Rangikāheke, formed the basis of much of Governor George Grey's ''Polynesian Mythology'', a book which to this day provides the de facto official versions of many of the best-known Māori legends.{{fact|date=March 2024}} 

Some Polynesians seem to have been aware of the danger and the potential of this new means of expression. As of the mid-19th century, a number of them wrote down their genealogy, the history and the origin of their tribe. These writings, known under the name of "pukapuka whakapapa" (genealogy books, Māori) or in tropical Polynesia as "puta tumu" (origin stories) or "puta tūpuna" (ancestral stories) were jealously guarded by the heads of households. Many disappeared or were destroyed. In the 1890s, Makea Takau, a Rarotongan chief, ordered his tribe to burn all their family books, save his own. As a result, Makea Takau's version became the official history of the chiefly line, removing the possibility of dissent. At his request, extracts were published in the ''[[Polynesian Society|Journal of the Polynesian Society]]''.{{fact|date=March 2024}}