Within the film Whale Rider. a mythic and sacred narrative is represented through a girl’s battle in going a leader by interrupting tradition. Within this contemporary-fairy narrative. Whale Rider besides entails a religious bond that the chief character. Paikea. has with a quasi-mystical animal. represented as a giant. The film Whale Rider fits in the group of fabulous movie because it “explains a tale full of life enigmas to do them bearable” ( Greene 8 ) . Mythology helps people to larn from their ancestor’s narratives.
By hearing mythic narratives. people have an thought on how to be more like their ascendants. Since Whale Rider revolves about fabulous subjects. it can besides be viewed as capturing assorted faiths motives. In peculiar. spiritual subjects such as sacrificial love. metempsychosis and Resurrection. nature and faith. and religious journey are represented. Critics aspire to state that these spiritual subjects give Whale Rider a positive return on faith.
The beginning of Whale Rider begins with Paikea’s life narrative. Paikea provinces in the gap of the film. “In the old yearss. the land felt a great emptiness that was waiting. waiting to be filled up. waiting for person to love it. waiting for a leader. And he came on the dorsum of the giant. a adult male to take a new people. Our ascendant. Paikea. But now we were waiting for eldest of the new coevals. For the dead person of the Whale Rider. for the male child who would be main. ” The first gap scene shows Paikea’s parents and her twin brother. Due to complications. Paikea’s twin and her female parent both die in the infirmary.
Paikea’s gramps. Koro. asks what his boy. Pourangani. is traveling to call the babe. Pourangani turns to Koro and says “Paikea. ” When Paikea’s father names her. Koro is angry about her new name. Koro knows Paikea should non be named after her great ascendant. Koro besides understands that in Maori civilization at that place has non been a leader named Paikea who is a miss. In Maori fables. first-born male childs of a new coevals must undergo a series of trials in order to go head of the community.
The head is selected when each male child completes these trials. as Paikea did. Koro knows that Paikea can non execute the trials because she is a miss. Maori civilization believes that the head of the community can merely be born a male child. This is the ground Koro is so disquieted when Paikea is named after her ascendant. “The birth narrative of Paikea is likewise parallel to the Christ narrative” ( Fillingim 8 ) . In Biblical context. Joseph was conferred to call Jesus. Jesus.
“’Do non fear to take Mary as your married woman. for that which is conceived in her is from the Holy Spirit. She will bear a boy. and you shall name his name Jesus. for he will salvage his people from their wickednesss. ’ All this took topographic point to carry through what the Lord had spoken by the prophesier: ‘Behold. the virgin shall gestate and bear a boy. and they shall name his name Immanuel’” ( Matthew 1:21-23 ) .
When Joseph was conferred upon Jesus. which is a name bespeaking his mission. Pourangani confers upon Paikea’s gender disqualifying name that links her to the great ascendant. Being named after her great ascendant. Paikea’s purpose involves claiming her function as being a female leader in the Maori civilization. Like Paikea. Jesus was besides named the highest name he could be named in order to take his followings.
Both Paikea and Jesus portion a common facet to their lives: their male parents are distant. Throughout Paikea’s life. her male parent is absent. particularly after she is born. Compared to Jesus’ male parent. Paikea’s male parent leaves her to be raised by his parents. In the Bible. Joseph is ne’er about Jesus. Gathered from scriptural content. Stewart argues. “There are non many facts recorded about Joseph in the four Gospels. He is mentioned merely with regard to the events environing Jesus’ birth. flight to Egypt. and return to Galilee” ( Stewart ) . Both Jesus and Paikea learn to turn strong without holding their male parents in their lives. Due to the absence of their male parents. Paikea and Jesus can be looked at as prima figures.
From a immature age. Jesus and Paikea become stronger leaders due to their independency. Bing raised by her gramps. Paikea wants to follow her tradition more by populating up to her name. In one of the scenes. Koro takes all of the first-born male childs out on a boat. Koro takes off his necklace and throws it into the ocean. As a concluding trial. each of the boys honkytonks into the H2O to recover the necklace. In Maori tradition. this trial will give the folk its new head. All of the male childs are unable to retrieve the necklace. go forthing Koro disappointed. Later in the film. Paikea goes to the same topographic point as the necklace and honkytonks in to acquire it. Returning to the boat. Paikea has the necklace in her manus.
Because Paikea was the lone one to recover the necklace. through her independency and bravery. she pushed herself to vie the boys’ original mission. Like Jesus. Paikea tried to turn out that she was a leader. The retrieval of the necklace besides makes Paikea particular and sacred in a manner. By being the merely one to finish the trial. Paikea begins to stand out amongst the other kids in her folk. In Whale Rider the subject of sacrificial love plays a big function. Sacrificial love can be defined as stoping enduring by decease to oneself. Self-sacrifice can assist a group benefit from the individual who sacrifices themself.
In Whale Rider. Paikea displays sacrificial love for her traditions. household. and community. When Paikea sacrifices her life to a giant. she is demoing that she is destined to be head of the folk. In Maori civilization. it is believed that Paikea. the great ascendant. was able to pass on with giants. His narrative is about endurance and effort to salvage his brother’s life while pass oning and siting giants. Because Paikea is able to pass on and sit the beached giant. Maori civilization believes she is similar to her ascendant Paikea. Paikea makes it her responsibility to protect her tradition. even if chooses to give her life her life to a beached giant.
Sacrificial love is based on the exclusive intent of assisting others and non oneself. Paikea’s actions are non for a personal addition. but instead for her household and her community. Because her traditions are so consecrated to her. Paikea decides to set belief foremost. alternatively of her ain public assistance. In Biblical context. Jesus’ crucifixion is an illustration of sacrificial love. “The Son of Man did non come to be served. but to function. and to give his life as a ransom for many” ( Matthew 20:28 ) . Jesus came to Earth to decease for humankind’s wickednesss and used his decease as a redemption for others. Jesus tried to demo the adherents that they would digest agony.
His adherents unluckily did non believe him. “Jesus began to explicate to his adherents that he must travel to Jerusalem and suffer many things at the custodies of the seniors. main priests and instructors of the jurisprudence. and that he must be killed and on the 3rd twenty-four hours be raised to life. ” ( Matthew 16:21-22 ) . Sacrificial love is paralleled through Jesus and Paikea. Paikea sacrifices herself for her people and tradition. whereas Jesus chooses to decease for his people’s wickednesss. . Both Jesus and Paikea want to decease for others instead than themselves. Sacrificial love is a important component within the Bible and that is mirrored in the Whale Rider.
Rebirth and Resurrection besides play an of import function in Whale Rider. peculiarly when Paikea rides the giant. Taniwha. Paikea drowns and becomes unconscious when she is submerged underwater. which brings her closer to Taniwha. While watching Whale Rider. first viewing audiences of the movie might presume that Paikea dies when she goes underwater with Taniwha. When Paikea wakes up in the infirmary. viewing audiences so besides may presume that she now obtains mystical cognition from Taniwha. Waking up in the infirmary is considered Paikea’s metempsychosis and Resurrection. Paikea was assumed dead. but now comes back to life. In the infirmary. Paikea’s gramps. Koro. recognizes that Paikea is meant to be the right leader of their community.
Through Koro’s confession. he calls Paikea a knowing leader and that he has much to larn from her. Paikea’s rousing exhibits metempsychosis and Resurrection because she can now be considered the tribe’s new leader. In the editorial “Journal of Religion & A ; Film: When Jesus Was a Girl: Polymythic Female Christ Figures in Whale Rider and Steel Magnolias” Paikea is closely related to Jesus. The article says. “Her Resurrection scene includes a dramatic analogue to the revival of Jesus. ” ( Fillingim 27 ) . When looked at from a scriptural context. Paikea and Jesus are similar because of their Resurrections.
It is said by Paul in 1 Corinthians. . “But if it is preached that Christ has been raised from the dead. how can some of you say that there is no Resurrection of the dead? If there is no Resurrection of the dead. so non even Christ has been raised. And if Christ has non been raised. our sermon is useless and so is your religion. ” ( Corinthians 15: 12-14 ) . The Biblical section relays the importance of Jesus’ Resurrection. In the Bible. the Corinthians did non believe in the Resurrection of Christ.
Without Jesus’ Resurrection. Christianity would hold no significance behind it. In Christianity. it is taught that world was saved because of Jesus’ forfeit and Resurrection. Similar to Christ. Paikea gives the Maori community hope. even if she is a miss. Even though people doubt her. like Jesus. she proves to the Maori community that she is a leader. Paikea awakes to Koro inquiring for forgiveness because he doubted her. Like Jesus. Paikea was able to demo her gramps that she is her tribe’s leader. Through her Resurrection. Paikea can be looked at in a similar manner to Jesus.
Both Koro and Paikea are able to understand the harmoniousness they portion with their great ascendants. Like Koro and Paikea. the people of the Maori civilization can besides experience this emotional tie. In Ann Hardy’s article. “Return of the Taniwha. ” telepathic communicating between the Godhead and the Maori people is conceived. The article says. “Featuring as it does a station modern return on the metaphysical where a psychologized position of the universe exemplified by an single narrative of self growing is hybridized with a nostalgic esthesia where people. nature and the Godhead can be in a religious symbiosis” ( Hardy 5 ) .
This quotation mark means. through the relationship of people. nature. and the Godhead. nostalgia and self-growth can be found. When nostalgia and self-growth are found. a person’s narrative can be written and showed through their position of the universe. Nostalgia and divine heredity help the Maori people tie themselves back to their ascendant Paikea and his instructions. Through godly heredity. Koro and Paikea have a connexion with the divinities due to their cognition. Taniwha represents Paikea’s affinity for mysterious powers.
This trait is shared between both Paikea and Koro. but because of Koro’s guilt. he is unable to recognize what is go oning. Maori civilization believes that whoever has the telepathic ability with Taniwha will be reincarnated as Taniwha. This apprehension can be eluded through Paikea’s metempsychosis. After Paikea’s Resurrection. she has full cognition and assertiveness to go head of the Maori people.
Lachy Paterson says that “the traditional Maori worldview possessed physical and religious spheres which were non separated but fused together with few boundaries between natural and supernatural phenomena” ( Patterson 5 ) . Due to Paikea and Koro’s belief. the construct of godly heredity can convey them closer to nature. When they are close to nature. they have a tied relationship with their great ascendants.
Religious journey is another subject that can be found within Whale Rider. The film is clear in its ocean trips portraiture of the community. Koro. and Paikea. Through the religious journey. everyone’s day-to-day lives are affected by tradition and events that culminate in the struggle of present versus antediluvian ethical motives. Being transformative for the important symbols and their society high spots religious journey. The prediction isn’t meant to be additive. but viewing audiences are told of obvious hurdlings that Paikea must get the better of in order to shadow her ancestor’s footfall. This journey enables Paikea to carry through her fate by exceeding her troubles through a cardinal icon. Viewing audiences can denote that Paikea is retentive and able to get the better of her obstructions.
Paikea is slightly similar to Jesus in this regard because she excessively faces troubles and uncertainties. Multiple times in the Bible Jesus was doubted for his function as a leader. In Matthew 28:17 it says. “And when they saw Him. they fell down and worshiped Him ; but some doubted” ( Matthew 28: 17 ) . Bing similar to Jesus. Paikea has to cover with Koro doubting her. Koro doubts that Paikea is the leader of their community and is similar to the ascendant Paikea.
Through her religious journey. Paikea overcomes the inability to be main through her ain apprehension of her intent. Paikea besides knows that her gramps still has yet to larn his religious journey’s significance: to understand that Paikea. a miss. is the new leader. Teaching her community that customary values are the key to life. Paikea continues to persist even if she has to travel against Koro’s demands. which include excepting her from all the trials the first-boy male childs have to undergo in order to be head of the folk.
By being in harmoniousness with her being. Paikea is able to finish her religious pursuit. which allows her to impact her community and gramps positively. Paikea helps her community and Koro by salvaging the giants and by stepping up to her new function as being head. Because the community and her gramps doubted Paikea. she was able to turn out them incorrect. Paikea is now the first adult female leader of the Maori people.
Through the narrative of Whale Rider. viewing audiences able able to have a positive return on faith. Critics believe Paikea’s narrative to be heartfelt and elating from a spiritual point of position. A celebrated Critic. Bob Berney. presented Whale Rider with high evaluations. In Berney’s reappraisal he said. “Whale Rider provides a alone expression into a society that merely a few people know anything about.
That. and the positive pro-family subjects in the film. may besides supply some penetrations for Christians who have a bosom for taking the Maori and other folks of Polynesian descent to Jesus Christ. who is the Way. the Truth and the Life” ( Berney ) . Religious bookmans believe Whale Rider to be a good manner for people to pull illations between the Maori civilization and Christianity. Through the film Whale Rider. assorted spiritual subjects such as holding particular powers. sacrificial love. metempsychosis and Resurrection. nature and faith. and religious journey are represented. Whale Rider is a good film to anyone who watches it.
Plants Cited
Berney. Bob. “Whale Rider Review. ” Whale Rider. New Market Films. n. d. Web. 06 Dec. 2012. Fillingim. David. “Journal of Religion & A ; Film: When Jesus Was a Girl: Polymythic Female Christ Figures in Whale Rider and Steel Magnolias By David Fillingim. ” Journal of Religion & A ; Film: When Jesus Was a Girl: Polymythic Female Christ Figures in Whale Rider and Steel Magnolias By David Fillingim. N. p. . 1 Apr. 2010. Web. 03 Dec. 2012. & lt ; hypertext transfer protocol: //www. unomaha. edu/jrf/Vol14no1/JesusGirl. hypertext markup language & gt ; . Greene. Liz. The Mythic Journey: The Meaning of Myth As a Guide to Life. N. p. : Simon and Schuster. 2000. Print.
Hardy. Ann. “Return Of The Taniwha: The Re-Spiritualization Of Land And Film In Aotearoa” . British Review Of New Zealand Studies. Vol. 14. pp 84-104. 2003. Paterson. Lachy. “Maori Conversion To The Rule Of Law And Nineteenth Century Imperial Loyalties” . Journal Of Religious History. Vol. 32. 2. June. 2008. Stewart. Don. What Do We Know about Jesus’ Earthly Parents: Joseph and Mary? Pearson and Dwight. 1993. Print. The English Standard Version Bible: Incorporating the Old and New Testaments with Apocrypha. Oxford: Oxford UP. 2009. Print.
