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| Ratana | |
|---|---|
| Name | Ratana |
| Scripture | Ratana canon |
| Theology | Syncretic Buddhist-Christian-Māori influences |
| Founded | 1918 |
| Founder | Tahupōtiki Wiremu Rātana |
| Headquarters | Rātana Pā, Wanganui River, Aotearoa New Zealand |
| Members | Estimates vary (tens of thousands) |
Ratana
Ratana is a New Zealand religious and political movement founded in the early 20th century that blends indigenous Māori spirituality with elements drawn from Christianity, Buddhism comparisons, and political activism. The movement emerged in the context of land grievances, World War I aftermath, and Māori social change, developing a unique scripture, ritual calendar, and organisational structure centered on a pā community. Ratana has played a prominent role in Māori representation, electoral politics, and cultural revival in Aotearoa New Zealand.
The movement's name derives from the transliteration of its founder's surname into te reo Māori conventions and is associated with the founder's prophetic identity. The name is tied to personal names and titles used within the pā tradition of Ngāti Apa, Ngāti Raukawa, and other iwi connected to the movement. Etymological discussion appears alongside analyses of naming practices in studies of Māori language revitalisation and colonial-era personal naming recorded by scholars at institutions such as Victoria University of Wellington and University of Auckland.
Origins trace to a healing and prophetic experience claimed by the founder after returning to Aotearoa following illness and contact with Christian missionaries linked to denominations like the Anglican Church in Aotearoa, New Zealand and Polynesia and Methodist Church of New Zealand. Early gatherings occurred at Rātana Pā near the Wanganui River and involved leaders from local hapū who later engaged with pan-Māori organisations such as the Māori Parliament and New Zealand Native Department successors. The movement rapidly organised into a church and political force, contesting seats against representatives of parties like the New Zealand Labour Party and influencing negotiations related to the Treaty of Waitangi settlement processes. International contexts such as World War II and decolonisation affected membership and diaspora ties, prompting links with Māori communities in Auckland, Wellington, and across the Pacific Islands.
Beliefs synthesise elements of biblical narrative with Māori concepts of tapu and mana, alongside prophetic revelation attributed to the founder. Scripture and hymns incorporate language and imagery resonant with texts from Genesis, Exodus, and hymnody associated with the Hymnbook heritage of mission churches. Doctrinal perspectives engage with Māori cosmology as discussed in works by scholars affiliated with the Museum of New Zealand Te Papa Tongarewa and departments of indigenous studies at Massey University. The movement's theology also intersects with political theology explored by commentators referencing figures such as Michael King and activists involved in the Māori protest movement.
Central rituals include weekly services, healing prayers, and commemorative events linked to anniversaries at the pā, attracting delegations from iwi including Ngāpuhi, Ngāti Porou, and Ngāti Toa Rangatira. Annual festivals combine hymns, karakia, and public addresses, drawing politicians from parties such as the New Zealand Labour Party and New Zealand National Party, academics from Te Wānanga o Aotearoa, and cultural performers associated with kapa haka groups. Ceremonies often reference historical episodes like the Land Wars and memorialise leaders through waiata and oratory traditions preserved by repositories including the Alexander Turnbull Library.
The movement structures governance around a pā council and a lineage of leaders descended from or appointed by the founder, with roles comparable to ministers and elders found in other faith communities. Leadership interfaces with national institutions such as Te Puni Kōkiri and electoral bodies during campaigns for Māori seats in the New Zealand Parliament. Administrative records and oral histories have been archived by organisations like Ngā Taonga Sound & Vision and studied by scholars at the University of Otago and Lincoln University.
Artistic output includes hymn collections, carved taonga, woven tukutuku panels, and printed leaflets preserved in collections at Te Papa and university libraries. The movement influenced Māori political art, protest banners used during events such as the 1975 Māori land march and visual iconography displayed at marae across regions including Taranaki and Hawke's Bay. Notable artifacts associated with the movement appear in exhibitions curated by institutions including the Auckland War Memorial Museum and the Canterbury Museum.
Controversies have included debates over the movement's political endorsements, claims of prophetic authority, and responses to social issues such as land claims and welfare policy, involving interactions with the New Zealand government and inquiry forums. Its influence persists in contemporary discussions of indigenous rights, treaty settlements, and bicultural policy frameworks developed by agencies like Waitangi Tribunal. Public debates have featured commentators from media outlets such as TVNZ and Radio New Zealand as well as academic critiques published by scholars at Auckland University of Technology.
Category:Religious movements in New Zealand Category:Māori culture