| N.B. 1:Tupuna had travelled and seen the application of tauiwi law across entire populations in both Australia and England enough to know it was totally offensive and unacceptable to our culture e.g. a hungry child stealing food would be fed by us, not imprisoned, hanged or shipped off to another country N.B 2: Tikanga or divine Atua lore is not on the table for discussion or comment as it operates irrespective of man and his creations. Alignment with Tikanga is the natural right and expectation of practice for every rangatira. |
Whakapapa of the Participants in He Wakaputanga O Te Rangatiratanga O Nu Tireni
Encoded in the name He Wakaputanga O Te Rangatiratanga O Nu Tireni is the record of those who came together to give birth to it, rangatira.
- "HE" The use of ‘he’ specifies the entire document is an inseparable, living expression of them; thus ‘personal’ to them. The
document is just as personal to the descendants/mokopuna, since all descendants are the quintessential living expression of the original
blueprint; forever rangatira while also mokopuna.
- “WAKAPUTANGA” Te Tai Hauauru or the western regions are identified as having contribution to the Wakaputanga as
encoded by use of the word, ‘Wakaputanga’ rather than the northern dialect of whakaputanga. Further to that korero, the entire
document is written without the 'wh’ common only to this region. This is a deliberate attempt to whakahihi the known pre-waka
bloodlines.
- “RANGATIRATANGA” The puku of te ika and Te Tai Rawhiti have encoded their contribution to the Wakaputanga in the word
‘Rangatiratanga’. Today these hapu remain the most vocal on Rangatiratanga.
- NU TIRENI" Te Tai Tokerau traditionally from the Bombays northward, reveal their contribution in the use of the
transliteration Nu Tireni. At an assembly in Whirinaki pre-1800, where tupuna Te Pahi was present, Northern Rangatira agreed to the
use of transliteration for the expediency of trade with the newcomers. - Further, the use of Nu Tireni shows the application of the Wakaputanga is all-inclusive, New Zealand in its entirety. He Wakaputanga is a
follow-on from the encoded symbolism implicit in the “United Tribes Flag” that preceded and led up to He Wakaputanga. - Te Tai Tonga whakapapa are thus included. Along with the flag, references to “i raro mai o Hauraki” in the first Article, Article 1, is
further confirmation of that.
NB: Many of those who signed the Wakaputanga could represent more than one rau. It was accepted practice to indicate multiple whakapapa
representations by shifting position when speaking as a representative from a different bloodline.
NB: Hapu – at the time are Whanau Hapu i.e. made up of whakapapa aligned and connected with the land. To have a voice one must have
whakapapa to the land. If one could not whakapapa to the land one had no voice, no standing place, no standing. (It follows then that land is not
a tradeable commodity, any more than whakapapa is tradeable.)
Purpose of He Wakaputanga o Te Rangatiratanga o Nu Tireni
The Wakaputanga is a public, global announcement to whomever, by the rangatira of Nu Tireni, that is those who can whakapapa to the land as
to their individual, hapu, national and collective Sovereign status; absolute, inviolate, self-determined, un-debatable, and irrespective of
whomever; it’s lifespan unlimited.
N.B: “Maori” – Notable by Its Absence
In a hui attended by 5 year-old Waka Nene (1794), those in attendance coined and coded the word Ma-Ori. Given the increasing number of
foreign visitors to our shores; Spanish, Dutch, French, English; it was obvious to our tupuna looking 200 years ahead as they did, that their
mokopuna would likely include these and other bloodlines.
‘Ma’ records these additional bloodlines. ‘Ori’ is the coded link back to Te Iwi Oriori the unadulterated, sound-wave, vibrational origins; just as
similarly, waiata oriori sung to mokopuna are a deliberate archival process to link them back via sound vibrations to the original people and
land.
The people who participated in the Wakaputanga; forever rangatira; were not yet Ma-Ori.
ARTICLE 1 – Hapu Sovereignty and Governance Structure
Ko matou, ko nga Tino Rangatira o nga iwi o Nu Tireni i raro mai o Hauraki kua oti nei te huihui i
Waitangi i Tokerau i te ra 28 o Oketopa 1835. Ka wakaputa i te Rangatiratanga o to matou ake wenua, a
ka meatia, ka wakaputaia e matou he Wenua Rangatira. Kia huaina, Ko te Wakaminenga o Nga Hapu O
Nu Tireni.
- Ko Matou - we
- ko nga Tino Rangatira – the Hapu-elected Sovereign/ Rangatira representing our Sovereign Hapus –
- o nga iwi o – bones of
- Nu Tireni – the entire motu
- i raro mai o Hauraki – from every region below, Hauraki –( a phrase common in that time and having several meanings the
appropriate one known only by those intimate with the speaker e.g. “nga tamariki i raro mai tena tupuna, tena tupuna ...”)
- kua oti nei te huihui - have met, discussed, made decisions and fully completed our hapu meetings and we give our full support for
the meeting at
- i Waitangi i Tokerau i te ra 28 o Oketopa 1835 - Waitangi in Tokerau on the 28th day of October 1835.
- Ka wakaputa i te rangatiratanga o to matou ake wenua – the sovereignty of our own hapu regions is agreed and declared
ongoing in our own meetings
- ka meatia –our final action in the process now is
- ka waka putaia e matou – to let those decisions be known publicly. We hereby announce
- he wenua rangatira – that our various individual hapu regions are sovereign.
- Kia huaina – Further to the sovereignty of our hapu regions we are excited to announce globally that the national management
collective of hapu will be known forthwith and formally as
- ko te Wakaminenga o Nga Hapu O Nu Tireni. - the collective whanau hapus of Nu Tireni, the Confederated Hapus' of New
Zealand.
ARTICLE 2 Sovereign Authority & Law / Lore
Ko te Kingitanga ko te mana i te wenua o te Wakaminenga o Nu Tireni. Ka meatia nei kei nga Tino
Rangatira anake i to matou huihuinga. A ka mea hoki e kore e tukua e matou te wakarite ture kei te tahi
hunga ke atu, me te tahi kawanatanga hoki kia meatia i te wenua o te Wakaminenga o Nu Tireni. Ko nga
tangata anake e meatia nei e matou e wakarite ana ki te ritenga o o matou ture e meatia nei e matou i to
matou huihuinga.
2.1 Decoding of Article 2
- Ko te Kingitanga ko te mana i te wenua o te Wakaminenga o Nu Tireni.- The question is posed “is it the King and the
King’s monarchy that has mana, prestige and authority in the new nation of Te Wakaminenga o Nu Tireni?”
- ka meatia nei – we advise you unequivocally
- Tino Rangatira anake – the mana, prestige and authority solely and exclusively rests with our hapu-elected sovereign/ rangatira;
no one else.
- i to matou huihuinga, - as we collectively decided and recorded at our (hapu level) meetings, prior to 28 October, and in
anticipation of public announcement on the 28th of October 1835.
- A, ka mea hoki – The outcomes or approved motions of our hapu meetings are:
- e kore e tukua e matou – none of us will allow, let go of, stand for, give over to, or permit ANYONE
- te wakarite ture – to discuss, frame, design, write, create, develop, participate in etc., in creating law/kawa, i.e. any man-made
operational practices, processes, policies or instruments for social living and management.
- kei te tahi hunga ke atu - we will NOT authorise in any way; any one person, persons, whomever
- me te tahi kawanatanga hoki - nor will we permit any governance structure
- kia meatia nei i te wenua o te Wakaminenga o Nu Tireni – to establish itself, have application in, validation or authority in
the territories of the Wakaminenga o Nga Hapu o Nu Tireni.
- Ko nga tangata anake e meatia nei e matou – it will only be people of our choosing
- e wakarite ana ki te ritenga o o matou ture – those who can align themselves with, and practice our lore and laws
- e meatia nei matou i to matou huihuinga. – This was our unanimous agreement at our hapu meetings.
ARTICLE 3 Oranga/Wellbeing-based Structures
Ko matou ko nga Tino Rangatira ka mea nei kia huihui ki te runanga ki Waitangi a te ngahuru i tenei
tau, i tenei tau ki te wakarite ture kia tika ai te wakawakanga kia mau pu te rongo kia mutu te he kia tika
te hokohoko, a ka mea hoki ki nga tauiwi o runga, kia wakarerea te wawai ki a mahara ai ki te
wakaoranga o to matou wenua a kia uru ratou ki Te Wakaminenga o Nu Tireni
3.1 Decoding of Article 3
(..... still minuting previous meetings)
- Ko matou ko nga Tino Rangatira, - We, the whanau hapu elected sovereign/ rangatira,
- ka mea nei - reiterate the motions agreed at meetings prior to 28 October and insist
- kia huihui - it is important we meet
- ki te runanga ki Waitangi – as a collective of open-minded visionaries, at Waitangi
- a te ngahuru i tenei tau, i tenei tau – in the autumn of every year
- ki te wakarite ture – to discuss, frame, create, evolve, operational laws as initiated by hapu
- kia tika ai te wakawakanga, - to ensure ignorance and/or arrogance of wellbeing practices by the newcomers are ceased;
- kia mau pu te rongo, – with emphasis given NEVER to create anything that would not maintain peace – (alluding to our
consciousness of whakapapa e.g. violation of lore produces violence and negative utu)
- ki a mutu te he, – for as already discussed and agreed at these meetings the promotion and practice of peace would in turn end
wrongdoings perpetrated upon us.
- kia tika te hokohoko, - this cessation of wrongdoing would then align our focus on the art of trading with integrity
- a, ka mea hoki ki nga tauiwi, - again we collectively reiterate to those who would “poke their nose (tau-ihu)
- o runga - onto our shores/land”
- kia wakarerea te wawai, - common sense not prevailing, you are ordered to let go of your ways. All the structures that you know
of and are familiar with are gone, in the past.
- ki a mahara ai - We remind you our structures are purposely designed and focused on maintaining the peoples’ wellbeing, including
our healthy relationship with our environment, all that constitutes our uni-verse, one song for all since all are one
- o to matou wenua – here on the placenta from which we all gain sustenance
- a ki a uru ratou ki Te Wakaminenga o Nu Tireni. - consequently we now formally advise you, you have no option but to come
under the auspices of Te Wakaminenga o Nga Hapu o Nu Tireni.
ARTICLE 4 Emergence as a Sovereign Nation with International Alliances
Ka mea matou kia tuhituhia he pukapuka ki te ritenga o teneo o to matou wakaputanga nei ki te Kingi o
Ingarani hei kawe atu i to matou aroha, nana hoki i wakaae ki te Kara mo matou. A na te mea ka atawai
matou ka tiaki i nga pakeha e noho nei i uta, e rere mai ana ki te hokohoko, koia ka mea ai matou ki te
Kingi kia waiho hei matua ki a matou i to matou Tamarikitanga kei wakakahoretia to matou
Rangatiratanga.
1.1. Decoding of Text
(... continuing process of letting people know about earlier discussions and meetings..)
- Ka mea matou – We (the aforementioned)
- kia tuhituhia - write
- he pukapuka - a book
- ki te ritenga - formally commanding a ‘word verbatim’ copy
- o tenei, o to matou wakaputanga nei – of this, our Wakaputanga, the proclamation to the world of our presence, an independent
rangatira nation; be written and forwarded
- ki te Kingi o Ingarani – as a notification and courtesy to the King of England
- hei kawe atu i to matou aroha- in recognition and as a demonstration of our love and appreciation
- nana hoki i wakaae ki te Kara mo matou - for his keeping his promise to gift us a flag (received 1834) according us all
associated rights, privileges and protections (pre-Wakaputanga ) of the most powerful nation of the time.
| (Official decoding of text by the Authorised Representative, specifically trained in the ancient oral archival knowledge, and kaitiaki/guardian on behalf of the Recipients’ of the Late Queen Victoria’s 'Letter of Request' 1858) |
| The waka embracing ALL mokopuna descendants of Aotearoa |
| He Wakaputanga o Te Rangatiratanga o Nu Tireni DECLARATION OF THE SOVEREIGNTY/INDEPENDENCE OF NEW ZEALAND 28 October 1835 |
| N.B: the Wakaputanga has not yet made mention of the national collective |
| NB: In effect the actual Wakaputanga at this point is clearly the ‘minuted’ record of the hapu motions leading up to public announcement. |
SUMMARY of Article 2
|
SUMMARY OF ARTICLE 3
|
| N.B. while hapu were entrepreneurial in taking advantage of the increased trade and industry opportunities the ships brought, the liberties taken were excessive e.g. the many ships entering bays, “the waters were lit like fire” without ensuring appropriate protocols, were extremely offensive to hapu who might have had rahui in place. |
| The gifting, pre-1835 Wakaputanga, was in response to a meeting with King William IV in which rangatira expressed their displeasure at having their trading vessel boarded, cargo confiscated and persons dumped by a ship flying the flag of the English admiralty. The gifting, protections and privileges implicit in the gift balanced the offence. |
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| It is clear here that this document is a record of events that have ALREADY occurred. Support was given at Hapu level. Congressional sanction followed and the law was applicable forthwith. |