she is referred as Sovanna Maccha, a favorite for Cambodian audiences. Indonesia In the Javanese culture of Indonesia, Nyai Roro Kidul is a sea goddess and the Queen of the Southern Seas; the mermaid queen is said to inhabit the southern beach in Java. She has many forms; in her mermaid form, she is called Nyai Blorong. Philippines In the Tagalog language mermaids are nown as sirena and siyokoy respectively. The general term for mermaid among all ethnic groups is Sirena. In the Philippines, mermaid concepts differ per ethnic group. Among the Pangasinense, the Binalatongan mermaid is a Queen of the sea who married the mortal Maginoo Palasipas and ruled humanity for a time. Among the Ilocano, mermaids were said to have propagated and spread through the union of the first Serena and the first Litao, a water god. Among the Bicolano, mermaids were referred as Magindara, known for their beautiful voice and vicious nature. Among the Sambal, mermaids called Mambubuno are depicted as having two fins, instead of one. New Zealand Mermaids and mermen are also characters of The myth of "Pania of the Reef", a well-known tale of Māori mythology, has many parallels with stories of sea-people in other parts of the world. African folklore Mami Water (Lit. "Mother of the Water") are water spirits venerated in West, Central and southern Africa, and in the African diaspora in the Caribbean and parts of North, Central and South America. They are usually female, but are sometimes male. They are regarded as diabolical beings, and are often femme fatales, luring men to their deaths. The Persian word "پری دریایی" or "maneli" means "mermaid". In Zimbabwe mermaids are known as "njuzu". They are believed to be solitary and occupy one body of water. Individual njuzu may be benevolent or malicious. Angry njuzu may be blamed for unexpected misfortunes, such as bad weather or the sudden disappearance of people. Benevolent njuzu are thought to reside in peaceful lakes or rivers. If a person goes missing near such lakes or rivers, they may have been taken by the njuzu. To obtain the person's release, local elders will brew beer as a propitiatory offering, and ask the njuzu to return the person alive. Those seeking the person's release are not supposed to cry or shed tears. If the njuzu releases the person, they will become or be regarded as a n'anga, or traditional healer,