Maori religious life runs on two linked ideas. Tapu is restriction, the state of a person, place or thing set apart and requiring care, and noa is its ordinary counterpart; the movement between the two is managed by ritual, most often involving water and food. Mana is standing and effective power, held by people, by groups and by places, and it can be increased, damaged or lost. Both are inherited and both are practical, governing who may enter, who may speak, and what must be done afterwards.
Whakapapa, genealogy, is the framework carrying all of it. It links a person to ancestors, to a hapu and an iwi, to a mountain and a river, and, extended backwards, to the atua and to the beginning of things, so that a recital of descent is at the same time a statement of rights and of relation to land. Karakia are the formal words used to open, to close, to lift tapu and to protect.
The atlas does not reproduce whakapapa or karakia. Recited genealogy is held as the property of the iwi, hapu or whanau it belongs to, and particular karakia are held as tapu by those who hold them, with authority resting at that level rather than nationally. That published collections of such material exist, and are old enough to be out of copyright, does not answer the custodial question.