At first, the colonists continued the ancestor worship brought with them from Polynesia; as chieftains died, a moai, or statue. was made to represent each of them. and the deified ancestors, their backs to the ocean, stood in a row, deemed to be watching over their descendants and, by means of their mana or spiritual power, providing them with health, the fertility of the land, crops and livestock, good luck, and everything else they needed. In exchange, their descendants' offerings gave the dead a better place in the spirit world. In a stratified and hierarchical society, it was the priests who interpreted the ancestor's wishes and created and supervised the rituals and ceremonies.
As the island became overpopulated and resources diminished, primarily through deforestation, the warrior class became more powerful, and, the cult of Makemake was introduced by a military coup, apparently around 1540. Makemake, the Birdman deity, had been known in Hawaii, but apparently had
not played such a prominent role. In the new cult, it was the Birdman who
was invested with mana. Although the ancestors still provided for their

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descendants, the living now contacted them through human beings
chosen through a competition. Although the Birdman was not unique to Easter Island, the Birdman competition was.
Katherine Routledge, who systematically collected the island's traditions in 1914, showed that the competitions started around 1750. after Roggeveen's visit; it ended with the construction of a church by the Catholics and a mass conversion to that faith, complete by 1868.
In this competition, not all men were equal. The dangers were undergone and the exploits achieved by hopu, men of lesser status, who swam to the islet of Moto Nui where the terns laid their eggs, braving the cliffs on the way there and back, while and the benefits were reaped by those higher up.
"Contestants, all men of importance on the island. were revealed in dreams by prophets (who might be men or women.) Each contestant would then appoint one or sometimes two hopu to swim to Moto Nui

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and await the arrival of the terns, hoping to return with the first , while the contestants waited in the stone village of Orongo [on the main island close to the cliff face]. The race was very dangerous and many hopu were killed by sharks, drowning, or by falling from the cliff faces, though replacements were apparently easily available.
"Once the first egg was located, the finder would go to the highest point of Moto Nui and would call out to the shore of the main island, announcing his benefactor by that benefactor's new name and telling him, "Go and shave your head, you have got the egg!" The cry would be taken up by listeners by the shoreline, who would pass it up the cliff side to the contestants waiting in the stone village. The unsuccessful hopu would then collectively swim back to the main island while the egg-finder would remain would remain on Moto Nui and would fast alone until he swam back, which he would do with the egg secured inside a reed basket tied to his forehead. On his reaching land, he would

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then climb the steep, rocky cliff face and, if he did not fall, present the egg to his patron, who would already have shaved his head and painted it either white or red. This successful contestant (not the hopu) would then be declared tangata- manu, would take the egg in his hand and lead a procession down the slope of Rano Kau to Ankena if he was from the western clans or Rano Raraku if he was from the eastern clans. The new tangata-manu was entitled to gifts of food and other tributes (including his clan having the sole rights to collect that season's harvest of wild bird eggs and fledglings from Moto Nui) and went into seclusion for a year in a special ceremonial house. Once he was there he was considered tapu (sacred) for the next five months of his year-long status, and allowed his nails to grow and wore a headdress of human hair. He would spend his time eating and sleeping, and would be expected to engage in no other activity."

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Makemake is a god not only of Easter but of Easter Island. Itself a symbol of rebirth, it is a society attempting to be reborn itself, to restore its people's rights, memories, and, hopefully, land. As an island, it also symbolizes a special place set aside for a specific purpose. It could be a symbol for all peoples, indigenous and otherwise.
Its native population was all hut wiped out when half the people were were sold into slavery by Peruvian slave traders. After internationsl protests forced the return of the few who hadn't died of tuberculosis, smallpox, or dysentery, the returnees spread an epidemic, particularly of smallpox. The situation was exacerbated by internecine war over the inheritance of the property of those who had died. And after a mass conversion to the Catholic church. complete by 1868, the traditions were also suppressed and forgotten.
On the heels of a movement for indigenous rights, which began in 2010, the Easter Islanders (Rapanui) are now attempting to recover their history and independence. And hopefully a marine park which would protect their fish stocks, though they are loarhe to surrender any sovereignty to bring this about.

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With so little else to go on with Makemake. I am giving examples of the charts of relatively famous people who have the planet conjunct the Sun, an Angle, or sometimes Chiron, paying special attention to septiles and quintiles.
If the person is relatively unfamiliar, I give a short history of his/her life and accomplishments in relation to the Birdman.
Shigeru Kayano of Hokkaido, Japan, fits the bill. He was born on June 15, 1926. time unknown, in Biratori, Japan. 42N45, 142E18, with the Sun at 23 Ge 48 and Makemake bang on at 24 Ge 0. He died of pneumonia on May 6, 2006.
Not only is there a close connection to Makemake, but he was an Ainu, a descendant of the indigenous people of Japan.
According to Wikipedia, which I am quoting loosely, he was raised in poverty by an alcoholic father and a devout Buddhist mother, and gained his first appreciation of Ainu culture from his grandmother, who would share with him traditional stories in Ainu.
He undertook a passionate study of the Ainu language and became a leader in this field in the 1970s.

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He was the first Ainu politician to sit in the Japanese Diet, and was instrumental in overturning the law, passed in 1899, that had been the final touch in depriving the people of their lands, language, culture and identity, and replacing it, in 1997, with one promoting that culture and disseminating knowledge regarding Ainu traditions. In another context, he obtained a court ruling acknowledging that the Ainu were the indigenous people of Hokkaido.
Kayano left behind about a hundred books on the Ainu language and culture, some of which were translated into English, and inspired other authors to gather up, record and translate, mainly into Japanese, the traditional epic poems that had been passed down from generation to generation for hundreds of years. Some of these are available in English translation.
During the years of discrimination and forced assimilation, many Ainu married Japanese to give their children a better life.

After the 1007 law, however, while they still faced discrimination, many of those who had hidden or denied their heritage began to admit in openly and take pride in it.
But the real turning point came in 2008, two years after Kayano's death. when the G8 held their summit in Japan. In 2007. the UN had passed a "Declaration of the Rights of Indigenous Peoples" (UNDRIP), which Japan had signed on to; however they reneged by refusing to admit that the Ainu fit the definition of "indigenous". But, in 2008, to avoid unfavorable publicity, they passed a declaration that the Ainu were the indigenous people of Japan,
The G8 Summit was scheduled for July 7-9; the Ainu issued invitations to indigenous peoples worldwide to attend an "Indigenous Peoples' Summit" on July 1-4, which debated, discussed and issued an "Indigenous Peoples' Declaration on G8 Summit" describing the many violations of their rights that were still going on, and declared that "... the economic growth model and modernization promoted by the G8, which suggests that we can control and dominate nature, is flawed."

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Fist of all, I apologize for the error in the first line of my previous post; it should be "after the 1997 law" not "after the 1007 law".
The delegates also agreed to host and hold meetings prior to all G8 Summits if possible, and to learn and communicate the techniques required to implement the UN Declaration of the Rights of Indigenous Peoples, and enter into meaningful dialog with different states.
Kayano's untimed chart shows many helpful and a few difficult aspects: the Sun conjunct Makemake at 23 Ge 48 and 24 Ge 0 sextile the Moon conjunct Neptune at 23 Le 40 and 22 Le 29, Venus trine Ceres at 14 Ta 43 and 13 Vi 0, Jupiter at 27 Aq 9 trine the Sun and Makemake. Haumea at 28 Ca 16 trine Uranus at 29 Pi 17,and Atlantis at 18 Le 21 trine Sedna at 15 Ar 57.
The stressful aspects are the Moon conjunct Neptune opposite Jupiter, forming a T-square with Saturn at its outlet at 20 Sc 23, but with an
"easy" outlet formed by the Sun Makemake conjunction.

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Some other difficult aspects are Mercury at 6 Ca 44 semisquare the Moon-Neptune conjunction and sesquisquare Saturn, Venus at 14 Ta 43 semisquare Uranus at 29 Pi 17 (part of the stellium of Uranus conjunct Mars at 0 Ar27 and Eris at 1 Ar 11, a very powerful force), Jupiter sesquisquare Pluto at 13 Ca 42 and Ceres at 13 Vi 0 semisquare Haumea at 28 Ca 16.
According to some authors, the combining of quintiles and septiles, and especially quintile figures and septile figures, is a mark of genius. And the number of these, in this chart, is dazzling and mind-boggling.
Kayano's horoscope contains a significant formation,also found in the chart of the State of Israel: a Grand Quintile minus a single point: Sedna at 15 Ar 57 68 degrees from the Sun conjunct Makemake at 23 Ge 48 and 24 Ge O Which is 73 degrees from Quaoar at 7 Vi 14 which is 73 degrees from Saturn at 20 Sc 33. The whole figure is activated if and when there is a direction or progression to its empty point around 3 Le, accompanied by a transit.

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Sedna is biseptile Haumea and 2 1/2 septiles from the Moon, the Sun conjunct Makemake is sextile the Moon/Neptune conjunction.and septile Chiron. Quaoar is septile the North Node., and Saturn is also part of a septile figure centered on the plutoid Eris.: Pallas at 8 Le 35 biseptile Saturn, with Eris at their inverse midpoint at 1 Ar 11.
There is another quintile figure, though not as symmetrical as the first: Chiron at 1 Ta quintile Pluto at 13 Cn which is semiquintile Atlantis at 18 Le, with Chiron tridecile Atlantis. Pluto is biseptile Mars at 0 Ar 27, a world point, with Mars conjoining Uranus at 29 Pi 17 and Eris at 1 Ar 11.Pluto is also semiseptile Pallas, the female tactical way of thinking. Mars is also biquintile the close Moon/Neptune conjunction.
Humea in quintile Venus, a cooperation between two female ways of thinking. Venus is septile Mercury and 1 1/2 septiles from Jupiter. Haumea (conjunct Vesta) is also semiseptilr the Moon/Neptune.
Jupiter is 2 1/2 septiles from Mercury and 1 1/2 septiles from Venus and sesquisquare Pluto.
Pallas is biquintile Juno, biseptile Saturn. semiseptile Plito, and 2 1/2 septiles from Mars..

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Angela Merkel, born on July 17, 1954, at 6:00 pm, in Hamburg, Germany, is an example of a person whose Sun is conjunct both Makemake and Uranus In the the seventh house: Uranus at 23 Cn 26, the Sun at 24 Cn 34 , and Makemake at 26 Cn 4.
Unlike Kayano's horoscope, hers contains a definite and challenging set of conventional major aspects.
The grouping just mentioned30 is part of a Cardinal Cross, being opposed by Chiron at 25 Cp 55, while this opposition is squared by Neptune at 23 Li 30 opposed to Sedna at 25 Ar 27. Reconciling this opposition, between Nature's scientific realities on the one hand, and Neptune, the sort of democratic system that often takes consensus for reality, seems to be her chosen life's work.
Makemake adds, I think, a dimension in which she has the charisma to forge and enact a common culture, and yet the opposition to Chiron shows how the social environment: a middle class pastor's daughter raised in East Germany, (where the family moved when she was two) Communist and atheist at that time, constricted the flair for spectacle and drama inherent