Bora Bora Religion

Polynesia's main religion is Christianity, with the majority of Protestants and a significant contingent of Catholics.

bora-bora. Bora Bora in old times: religical and militaristic power[edit< class="mw-editsection-bracket">]

Bora Bora's story is characterized by the rivalries of two clans: one near Faanui, made up of family members of the Farerua family and the other from the Nunue and Anau family around the Vaiotaha family, who for a long time were among the most important Polynesian family.

Bora Bora is also shaped in this regard by the rivality with Raiatea in the quest for spirituality. To some extent, there is some degree of concordance between the Bora Bora and Raiatea institutes, suggesting that the two archipelagos share a common spiritual and cultural and political supremacy over the other windward isles.

But Raiatea finally became the centre of ecclesiastical authority, while Bora-Bora maintained a particularly powerful army, which was reflected both in domestic as well as in conflicts with competing isles. After Puni's demise, his grandson Tapoa I, the supreme chieftain of Bora Bora, Raiatea and Tahaa, established himself in Raiatea and left it to the chieftains Mai and Tefaaora, initially of Nunue and Anau, and members of the Vaiotaha MARA.

People of faith

In contrast to "Old Europe", where Catholicism is in a state of decay, religion has taken a very particular place in Polynesia, where not only do Christians believe in God, but also go to Mass on a regular basis, so that one sees the famed mother, who wears her most precious clothes, going to the electoral home immediately after the school.

In 1797 the UK misionaries of the London Mission landed in Tahiti to proselytize Indians. King Pomare welcomes this new assistance with open arms, given that his powers have not been recognised by the entire people. The first Polynesian to be baptised in 1819 was his father, King Pomare II, disciple and supporter of the Missionsaries.

This baptism, however, was the root of many disagreements, as Pomare II demanded it for both religion and politics, while it was a once-in-a-lifetime opportunity for the Britons to proselytize the entire people. The year 1830 saw the arrival of a number of Christians in the Gambier Isles and, despite the many attempts by Britain's volunteers to stop them, the Christians repented to the people of the Gambier and Marquesan isles.

The Mormons came to Polynesia in 1844 and made their first converts in the Tuamotu Isle. UK misionaries have made significant changes to the Polish politic and societal organization and its people. This system of alphabets is still used today and turned a single language orally into a scriptural one.

Translating the Bible into Tahiti (reo Tahiti), they assisted in the creation of a monarchic system of the Pomare people and a law book called the Pomare Cod. However, the Protestant Brits also issued many taboos (bans) - especially for tattoos and dancing - and had heathen places of worship and ideols annihilated.

Unlike France, where secularism is a major principal, policy in Polynesia is strongly related to religion. Thus all policy-makers' gatherings begin with prayers - regardless of policy developments. In addition, ministers and diacons have a great impact on morality and participate in societal and policy debate and thus in the implementation of the law in France-Polynesia (e.g. in France, the law on the legalization of the law on the subject of prostitution did not come into force until 2003, even though it had been in France legally since 1973).