He Whakaputanga o te Rangatiratanga o Nu Tireni 28 October 1835
(Declaration of the Sovereignty / Independence of New Zealand)
Authenticated official decoding of text by Authorised Representative , specifically trained in the ancient oral archival knowledge, & kaitiaki (guardian) on behalf of the Recipients of Queen Victoria's 1858 'Letter of Request' to the Sovereign Maori.
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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.
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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.
Note:
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.
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.
“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.
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ARTICLE 1: HAPU SOVEREIGNTY - 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.
Decoding Article 1:
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Ko Matou - we
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ko nga Tino Rangatira – the Hapu-elected Sovereign/ Rangatira representing our Sovereign Hapus –
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o nga iwi o – bones of
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Nu Tireni – the entire motu
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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 ...”)
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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
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i Waitangi i Tokerau i te ra 28 o Oketopa 1835 - Waitangi in Tokerau on the 28th day of October 1835.
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 & the law was applicable forthwith.
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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
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ka meatia –our final action in the process now is
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ka waka putaia e matou – to let those decisions be known publicly. We hereby announce
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he wenua rangatira – that our various individual hapu regions are sovereign.
N.B: the Wakaputanga has not yet made mention of the national collective
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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
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ko te Wakaminenga o Nga Hapu O Nu Tireni. - the all-inclusive collective whanau hapus of Nu Tireni, the Confederated Hapus' of New Zealand.
N.B: Hapu sovereignty remains intact.
It is NOT dissolved by the global announcement, rather it is confirmed.
Images used with permission
Summary of Article 1
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The new sovereign nation announced to the world is He Wakaminenga o Nga Hapu o Nu Tireni.
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The process under which the Wakaputanga was made is laid out as:
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collective decision-making within whanau hapu meetings by those who whakapapa to the land;
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followed by Hapu Tino Rangatira representation at national hui;
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collective validation of Hapu issues at national hui;
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before public announcement and national application.
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Hapu remain autonomous in their own territories while having the right of representation and input at national level. Issues that are not agreed at national level remain law within the hapu region.
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 matou ture e meatia nei e matou i to matou huihuinga.
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Decoding Article 2:
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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?”
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ka meatia nei – we advise you unequivocally
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kei nga Tino Rangatira anake – the mana, prestige and authority solely and exclusively rests with our hapu-elected sovereign/ rangatira; no one else.
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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.
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NB: In effect the actual Wakaputanga at this point is clearly the ‘minuted’ record of the hapu motions leading up to public announcement.
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A, ka mea hoki – The outcomes or approved motions of our hapu meetings are:
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e kore e tukua e matou – none of us will allow, let go of, stand for, give over to, or permit ANYONE
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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.
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kei te tahi hunga ke atu - we will NOT authorise in any way; any one person, persons, whomever
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me te tahi kawanatanga hoki - nor will we permit any governance structure
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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.
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Ko nga tangata anake e meatia nei e matou – it will only be people of our choosing
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e wakarite ana ki te ritenga o o matou ture – those who can align themselves with, and practice our lore and laws
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e meatia nei matou i to matou huihuinga. – This was our unanimous agreement at our hapu meetings.
NB1: Tupuna had travelled & observed the application of tauiwi law across entire populations in both Australia & England, enough to know it was totally offensive & unacceptable in our culture. For example, a homeless hungry child would be housed, clothed & fed - the child was the collective responsibility that demonstrated the strength of the hapu - NOT imprisoned, hanged, whipped, & / or shipped off to another country, disconnected from his foundations.
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NB2: Tikanga or divine Atua lore is not on the table for discussions or comment as it operates irrespective of man and his creations. Alignment with Tikanga is the natural right & expectation of practice for every rangatira.
Summary of Article 2
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Clarifies the relationship and status of the English Monarchy in regard to the Sovereign State of New Zealand.
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Gives confirmation of where the authority rests in the Sovereign state of Nu Tireni; with Te Wakaminenga o Nga Hapu o Nu Tireni
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Declares the local and national structures of management, oranga-based and INVIOLATE, by any whakapapa unable to connect to the land
ARTICLE 3 : Oranga/WellBeing-based Social &
Economic Laws
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
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Decoding Article 3 : (still minuting previous meetings)
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Ko matou ko nga Tino Rangatira, - We, the whanau hapu elected sovereign/ rangatira,
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ka mea nei - reiterate the motions agreed at meetings prior to 28 October and insist
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kia huihui - it is important we meet
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ki te runanga ki Waitangi – as a collective of open-minded visionaries, at Waitangi
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a te ngahuru i tenei tau, i tenei tau – in the autumn of every year
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ki te wakarite ture – to discuss, frame, create, evolve, operational laws as initiated by hapu
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kia tika ai te wakawakanga, - to ensure ignorance and/or arrogance of wellbeing practices by the newcomers are ceased;
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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.
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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)
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kia 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.
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kia tika te hokohoko, - this cessation of wrongdoing would then align our focus on the art of trading with integrity
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a, ka mea hoki ki nga tauiwi, - again we collectively reiterate to those who would “poke their nose (tau-ihu)
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o runga - onto our shores/land”
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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.
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kia mahara ai ki te wakaoranga- 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
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o to matou wenua – here on the placenta from which we all gain sustenance
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a kia 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.
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Summary of Article 3
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The necessity for regular discussions to hear hapu recommendations, determine national direction and where necessary make public the outcomes.
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The prioritisation of well-being, supported by alignment with Tikanga above all else; laws/kawa, property, and commerce ever secondary and aligned.
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The necessity and expectation to practice integrity in all things including commerce.
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The willingness to change and grow, retaining alignment; to achieve satisfactory outcomes that benefit all including the environment.
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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.
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.
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Decoding Article 4 : (continuation of process letting people know about earlier discussions and meetings)
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Ka mea matou – We (the aforementioned) all agreed
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kia tuhituhia - write he pukapuka - a Founding Document (Declaration of Sovereignty and Constitution)
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ki te ritenga - formally commanding a ‘word verbatim’ copy
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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
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ki te Kingi o Ingarani – as a notification and courtesy to the King of England
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hei kawe atu i to matou aroha- in recognition and as a demonstration of our love & appreciation
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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 & protections (pre-Wakaputanga ) of the most powerful nation of the time.
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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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A no te mea - Because,
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ka atawai matou ka tiaki i nga pakeha, - we too have given our word (Tikanga - implicit we will keep our promise) to embrace the pakeha & care responsibly for those (unable to whakapapa to our land)
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e noho nei i uta - who are living among us under our laws/lore
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e rere mai ana ki te hokohoko, - or who are here for trading purposes under our laws/lore
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koia – ( ..... departure now from individual hapu business ....)
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ka mea ai matou ki te Kingi - that is why we ask H.R.H King William IV
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kia waiho hei matua ki a matou - to continue in the capacity accorded by the Tino Rangatira, that of a protective matua/parent to us NB: not a rangatira, not a Tino Rangatira
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kei wakakahoretia, to matou Rangatiratanga – lest ANYONE attempt to obliterate our sovereignty, our culture, our existence, our very reason for being.
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kua wakaaetia katoatia e matou i tenei ra i te rua tekau ma waru o Oketopa 1835 ki te aroaro o te rereneti of te Kingi o Ingarangi (King William IV) - This is our unanimous collective agreement on the 28th of October 1835 in the presence of King (William IV) of England's representative.
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Summary of Article 4:
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Re-confirmation of England’s relationship with the Wakaminenga – a friendly, foreign ally
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Expresses gratitude to the King of England for the gift, intrinsic privileges and protections of his flag. Subjection is NEVER a consideration.
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Clarification of the actual consideration given in exchange – manaaki H.R.H.’s people.
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Clarification of the criteria for immigration – trade and residency - NOT MILITARY, NOT LAWMAKERS.
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Irrevocable and INVIOLATE sovereignty of the Wakaminenga o Nu Tireni
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Congressional confirmation and global announcement of the collective whanau-hapu decisions.
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Absolute independence of a sovereign nation now exposed to the world
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Signatures and Marks (35) followed: Paerata, Ururoa, Hare Hongi, Hemi Kepa Tupe, Ware Poaka, Waikato, Pitore, Moka, Warerahi, Rewa, Wai, Reweti Atuahaere, A......, Wiremu Teti Tauriai?, Te nana, Pi, Kaua, Tareha, Kawiti, Pumuka, Ke keae, Te Kamara, Pomare, Wiwia, Te Pao, Maripo, Kopiri, Warau, Ngere, Moetara, Hiamoe, Pukututu, Te Peha, Honene Wiremu Heke.
Witnesses : John Busby, British Resident; James Clendon, United States Consul; George Clarke, Henry Williams, Missionary CMS; Gilbert Mair, Merchant.
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It does not take much to know who is speaking here. Note too the Kai tuhituhi is Eruera Pare a 14
