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 Rangatirathe Hapu-elected Sovereign/ Rangatira representing our Sovereign Hapus –  

  • o nga iwi obones of

  • Nu Tirenithe entire motu

  • i raro mai o Haurakifrom 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 wenuathe 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 matouto let those decisions be known publicly. We hereby announce

  • he wenua rangatirathat our various individual hapu regions are sovereign.  



  • Kia huainaFurther 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 neiwe advise you unequivocally

  • Tino Rangatira  anakethe 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 hokiThe outcomes or approved motions of our hapu meetings are:

  • e kore e tukua e matounone of us will allow, let go of, stand for,  give over to, or permit ANYONE

  • te wakarite tureto 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 matouit will only be people of our choosing

  • e wakarite ana ki te ritenga o o matou turethose 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 tauin the autumn of every year

  • ki te wakarite tureto 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 wenuahere 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 matouWe (the aforementioned)

  • kia tuhituhia -  write

  • he pukapuka - a book

  • ki te ritenga -  formally commanding a ‘word verbatim’ copy

  • o tenei, o to matou wakaputanga neiof this, our Wakaputanga, the proclamation to the world of our presence, an independent
    rangatira nation; be written and forwarded

  • ki te Kingi o Ingaranias 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
email:    twonmka@yahoo.com
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

  • Clarifies the relationship and status of the English Monarchy in regard to the Sovereign State of
    New Zealand.

  • Gives confirmation of where the authority rests in the Sovereign state of Nu Tireni; with Te
    Wakaminenga o Nga Hapu o Nu Tireni

  • Declares the local and national structures of management, oranga-based and INVIOLATE, by any
    whakapapa unable to connect to the land
SUMMARY OF ARTICLE 3

  • The necessity for regular discussions to hear hapu recommendations, determine national
    direction and  where necessary make public the outcomes.

  • The prioritisation of well-being, supported by alignment with Tikanga above all else;
    laws/kawa, property, and commerce ever secondary and aligned.

  • The necessity and expectation to practice integrity in all things including commerce.

  • The willingness to change and grow, retaining alignment;  to achieve  satisfactory
    outcomes that benefit  all including the environment.

  • The obligations of those with no whakapapa to the land; tauiwi; to forsake the ways of
    their homelands and abide by those designed for peaceful management, co-habitation and
    experiences in ours.
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.
NEXT Page 2 of 3 - Declaration
NEXT Page 2 of 3 - Declaration
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.