2010 WAITANGI TRIBUNAL
Courtesy Call to Waitangi Tribunal at Pangaru: The Basis of Evidence presentation by WHARETATAO KING under WAI 1040 and WAI 1957.
-
I wish to emphasise here that my korero; recorded, taped or written; is not for re-production or on-sale by anyone, other than those personally approved by me in writing.
-
I am here today, just one of many, an ongoing living image and likeness of our rangatira tupuna; the guardians divinely entrusted with the wellness of all that constitutes our individualised and collective being within the greater environment.
-
Our tupuna, by traditional foresight and oral means deliberately archived in me, korero and information they wanted made known to you, their equally rangatira descendants; and those of you who for whatever reason have left your own indigenous homelands, to reside in ours.
-
Our tupuna wish is the same now, as it was in 1835, when they devised and announced to the world He Wakaputanga O Te Rangatiranga O Nu Tirani; a health-giving way forward as the basis for building a future for mokopuna and those newcomers who the tupuna had pledged to embrace and take care of while they were here for trade or residency under our laws.
5.
6.
7.
8.
9.
I wish to make it clear I am merely the servant, the messenger for the tupuna korero, specifically prepared by them as the go-between. I do not claim to be any more than that.
I am aware too that there are other points of view. Rangatiratanga takes away no one’s rights, it merely affirms them, above, and independent of subsequent practices.
I also need to make it clear that I have not reached this point on my own. Whenever a new phase of work needed to be done, someone was brought to the table. Someone would be plucked out of their ordinary life to do their bit. The tupuna have assured and reassured me throughout my work, “Do not look for who will walk with you moko. They will be brought when the time is ready.” They have. I have only needed to be faithful to our tupuna love for their mokopuna.
The following korero on my life is not an attempt to elevate myself. It’s relevance is to illustrate our rangatira people’s knowledge of our
place in an infinite universe; an integral part; one with it. Tikanga ensures all subsequent practices align with that awareness.
NB: Please be mindful, references to other cultures that have similarities of thinking in our view are evidence of the same truth. Our history and scientific knowledge captured in the digitised structure of our reo was known before and irrespective of contact with European culture.
MY NAME
10.
11.
12.
13.
14.
15
16.
17.
18.
My Rangatira name is Wharetatao King. The word Rangatira holds a whole wananga of whakapapa, spiritual and scientific knowledge and forever remains the true description of us all. As such we are masters of our own destiny, regardless of time and space. (The English translation of rangatira as chief, “leader of slaves, ” is totally misleading and inappropriate.)
I am “Tino Rangatira” at this time by virtue of the fact that fellow rangatira have accorded me the privilege of re-presenting their korero that is; tupuna past, present-day mokopuna from Te Waka O Nga Mokopuna, and the future-focused Te Wakaminenga O Nga Hapu o Aotearoa for whom I am the Cultural Affairs Minister.
The name used by the New Zealand government instrument of Births Registration that constantly seeks to ascend my sovereignty ; is Agnes King.
My name, Wharetatao, declares my life’s pre-determined work. I am the house, repository, curator, archivist, treasury of ‘weapons’ to meet all challenges. It is also my beloved grandmother’s name.
My surname, King, deliberately archives in traditional style, the offences perpetrated by William King (renowned ship owner and trader) who duped and kidnapped tupuna Huru and Tuki taking them to Norfolk Island to rape them of their knowledge of rope-making. (Waiata: Te Ra te Po Pango records their shamed return one year later.)
On my maternal side I bear the name Wharerau, which declares curator responsibility for knowledge of regional hui. Wharerau is the name conferred on our great-grandfather Raniera Wharerau who like myself had an unusual birth then was entrusted with specific mahi. At 3 months, he was charged with the work of going out to every rau in adulthood, to help them establish the rau in businesses that would sustain
their future. His prominence in the Te Kotahitanga movement is his expression of fulfilling this work. Pene Taui was also instrumental in this work. Together they circulated the country and came back with close on 22,000 signatures unifying the country in that purpose. Today, our whakapapa is actively ready to continue that work with the Tikanga-based, Wakaminenga registered pilot company, Te Kai a Tiki Limited.
I am Ma-Ori, a descendant of the sovereign-conscious, indigenous people of the land; Te Iwi Oriori. The “ori” component of the word Ma-ori was decided on as a record of our origins at a hui in Omanaia, 1794. The ‘ma’ portion records the tupuna awareness that with the many ships then coming to our lands, their mokopuna would eventually be of mixed-blood. "Ori" records our pre-mixed blood, our indigenous heritage.
Among my many tupuna, are Nene, Patuone, Tawai; some of the signatories to He Wakaputanga O Te Rangatiratanga O Nu Tirani.
Te Reo is my first language. It is the experience and consciousness of who I am, my rhythmic vibrations of ahi ka, unbroken. Immersed in our own culture the linear and divisive, religious, scientific, materialistic and professed knowledge’s of the Western codes are secondary, even seen as inferior. (Haka: Kahore Te Ki gives evidence of that)
WHAKAPAPA
19.
20.
21.
22.
My sovereign/rangatira choice is to give only a selected portion of my whakapapa. I choose to give it in traditional oral fashion through the tauparapara Pipiwharauroa. In reality, like all rangatira, I can whakapapa into all hapu around the motu; all being a mere strand in the fabric that is Life Itself.
The boundaries noted in this particular tauparapara extend from the Kaipara Harbour through to Cape Reinga; include above and below the ground waterways, continuing on to Easter Island. Ha-wai-i-ki registers the necessity to seek authority before entering waters unknown.
Through tupuna Kupe’s wife Kuramarotini I have bloodline links into Te Iwi Oriori of Te Tai Hau-a-Uru, and through Toi I have links into Te Iwi Oriori of Te Tai Rawhiti. I also link into Kai Tahu.. Papa-tu-a-nuku, the original name for the South Island meaning the earth mass that has never moved; later confirmed by NIWA in a documentary; remains my whaea from whom we all take sustenance, and to whom in return, we are bound to be kaitiaki.
Movement in my environment is restricted only by mindful return to Ha-wai-i-ki, my spiritual homeland; not unlike entering "the secret place of the most High” , there to pose the question; “just who’s breath/ha has energised this wai” I intend to traverse or use. This protocol shows humility and reverence of one’s place in the greater scheme. Only when my query is answered by whatever means, only then do I have rite of entry, safe passage and speed of travel in the undertaking.
PURPOSE-BUILT TO EXPERIENCE AND SHARE THE TUPUNA KORERO
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
My birth was foretold in a shared vision by 6 tohunga from our whakapapa. My parents, Tuauru King and Amiria Aperehama Wharerau, were told they would have a child who would not be for them but would be for the people. They would know the child by the kakahu it wore. Ten years later, with the prophecy almost forgotten, I was born in 1950 with a kahu of an extra protective membrane.
I am aware many expected a male would be given the job designated to me. Our people in their highest understandings were not gender-limited as again is clearly shown in our reo structure.
Further confirmation that I was the child spoken of came when at 2, I stunned my Mum by asking her why she had hit the doctor in my birthing room at Rawene Hospital. She asked me how I knew because she had not revealed that to anyone and obviously I could not have known since I had been born not long before it happened. I assured her no one had told me. She believed me when I demonstrated the hands of the clock in the room at the time, with my own hands. I also repeated the karanga whakamomori my Mum ashamedly performed at the time as she sought forgiveness for the oversight of not noticing what the doctor had done to my kahu. He had cut a piece off the kahu for scientific analysis without my Mum’s consent.
Freaked by this extraordinary talent my parents rushed me off to be ‘de-possessed’. By this time my parents had been in the Jehovah’s Witness faith for 2 years. The two worlds, so different from each other would later see me ostracised as a young Mum by church decree from my own bloodline for most of my adult life. Whanautanga was broken.
My ability for vivid recall is the tool our tupuna needed to ensure I could stand here today and deliver their words of love, comfort and truth.
My experience with the tupuna has been ongoing and prophetic. Their words “Do not look for those who will walk with you moko. They will be brought.” Those who stand with me today span a skill base I could not have planned. Every step of the way I have been given exactly what was necessary to achieve the next phase. In fact when the time came for whatever was required, we had most times already finished the work long before we knew its purpose.
My experience is also the tool that gives me the courage to speak out in absolute faith that the tupuna here with me today will deliver their own korero. Not for me to figure out or worry about.
Following my memory recall display (2 years old), my parents immediately took me to my Uncle Penerika’s home. He telephoned ahead and a meeting of the fore-telling tohunga group was called. We all met at Waimamaku. I was prayed over. The tohunga advised my parents that I was indeed the child spoken of and the gifts they were expecting me to have, needed no development. I had been born with them. My parents were told to enjoy me until I was 3, for after that I would belong to the people and they, the tohunga, would come for me.
At 3 I was privileged to enter into a school of hidden knowledge. Unlike my siblings I did not have the standard, general education. Over the next 13 years I was taken for varying periods by 14 karani all intent on embedding in me knowledge that they considered imperative our people be given at the appropriate time so they would not be deceived by the pakeha and his unacceptable practices. Retrieval of the information and articulating it was set at a future time and the responsibility of delivery laid on me. The tupuna and I fully understood this to be the purpose of my life.
At 7 I was entrusted with the most valuable taonga of today: The Governor’s Letter to the Maori People. I will speak on that further on in my Brief.
SOUTH ISLAND EXPERIENCE
33.
34.
35.
36.
At 13 my training continued in the South Island with our Kai Tahu whakapapa. There I was privileged to be taken to many ancient tapu sites some with Biblical significance.
I was privileged to learn what taonga from other lands were left with our people for safekeeping pre-Gondwanaland break away.
Te Ika a Maui arrived much later.
While in the South Island I visited the Canterbury Museum as part of a Kohanga Reo day trip and there saw evidence of our view of our whaea, Papatuanuku. The many times the tupuna drew her in the sand they always showed her on her feet. Stewart Island was her heru, the fiords her hair, the Marlborough Peninsulas her feet. Viewed this way as a woman, the waters flowing into the Marlborough Sounds and Cook Strait or Nga Wai o Raukawa relate to amniotic fluids expelling from the placenta/whenua. Papa-tu-a-nuku, understood to be our whaea, remains steadfast and alone, following the breaking away of the Gondwanaland land mass.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
50.
51.
52.
53.
However, by the time He Wakaputanga was implemented the world was familiar with Cook’s maps and these were accepted by us as the common standard view. For purposes of expediency the korero in Article 1 “i raro mai o Hauraki” in He Wakaputanga, takes this view.
At age 16 my training ceased. I was told to go enjoy my life, make the most of it before I reached 50. The information was “put to sleep” to be revived when I reached my 50s’ when I must share it with the mokopuna. It was believed that at that future time the planet would be cloaked in an energy of change and the korero could be heard.
Those that schooled me had themselves been schooled in similar fashion by participants in the actual past events e.g. Karani Manga was schooled by Waka Nene among others. My tutors not only gave the korero, but their teaching style revived the entire experience for them and me.
In traditional experiential learning style I was schooled repeatedly in the intent, purpose and history of the use of the gifted English Flag, He Wakaputanga O Te Rangatiratang O Nu Tirani, the Reo and supporting waiata, haka, etc of those times, and the 1858 Letter of Request from Queen Victoria. (Korero on Te Tiriti O Waitangi 1840 was of minor importance being referred to by the karani as simply an immigration document.)
Much of my training relating to He Wakaputanga O Te Rangatiratanga O Nu Tirani was done in the Waipoua forest at 3.00am when the energy stream of the takiwa was least polluted by human concerns, the sound banks and energy of the ngahere most potent, and access to those behind the veil was easiest. Karani Manga (92), the exponent of He Wakaputanga consistently used this venue.
Karani always entered the bush with the A-TU-A acknowledgment first; a sharing of the breath, step in, again a sharing of the breath. She would get the vibes as to whether or not it was appropriate to enter and ONLY enter when given the right. (This was/is the expectation in all aspects of Maori culture.)
She was selective of the very spot where she would teach me, aware the ngahere provided a natural sound stage if used appropriately and sound was extremely important if I was to grasp the full impact and intent of the delivery.
The size and grouping of the trees, the thickness or laciness of foliage made a difference.
The direction of the korero; down at the earth to anchor and resound back, then up into the clear night to travel into the unknown realms and the future, into the forest to announce the responsibilities of guardianship are being handed down and all life-energies are welcome to be involved were all considerations.
46. Body movement as appropriate to the sound required was essential. Speed, tone, level, timbre, volume, silence as appropriate; were all engaged. Like the land, air, energies, environment; every aspect of my own land/body was engaged and vibrating. My cellular memory was heightened, honed and deliberately engaged. Age and time were no barriers for either of us.
At 92 Karani Manga spent the time necessary, endured the night air, stood strong, with full voice, triggered her past experiences, re-lived then implanted them in me, just as it had been done with her in her childhood by the collective karani of her time.
There were many additional methods of teaching including maps drawn in sand, swimming with Opo the dolphin, visits to sacred burial sites, waiata tawhito of every kind, haka, powhiri etc,. Subliminal learning, like all the learning styles mentioned, has been practiced from ancient times with wananga, waiata and korero occurring during sleep. Visions and dreams all had a place in our learning. Brain gym techniques are a natural part of kapa haka. Invocation, karakia, meditation, allegory, story-telling using personification, metaphor and figurative language are all natural styles within our language; all pre-European influence. The
predominance of the oral word with us from the beginning of time, through all technologies and science, and beyond; allows for physical living presence expression and is backed up by evidence in the body language. All the buzz-words of today were the norm for our tupuna. That is why it is expected today’s generation of pakeha can get there and our own that might have been too afraid to admit they have it, will no longer be fearful.
Food for the physical, the manaaki of time and effort, interaction with and participation by the whole community are natural ways the learning was cemented.
In our view our stance is not radical, merely our birthright. We define ourselves in the context and wellbeing of the whole.
The Crown imposition of the indoctrinating, space and time constrained, linear, separatist, regimented, written language focus, and English standards-based educational system failed to protect the taonga; our culture-supportive style and values essential to our healthy development, wealth and wellbeing.
THE GIFTED ENGLISH FLAG
54.
55.
56.
A whanau-built and owned ship, called Ngahuia, carrying a cargo loaded at Capetown and en route to the West Indies (circa. 1831) was pirated by an English flag bearing ship. The cargo and ship were confiscated and the tupuna aboard put ashore. Irate tupuna made their way home and 2 years later crashed a garden party at Buckingham Palace and publicly confronted King William IV about his people’s treatment of them. The visit of 'barefoot, tongue-poking, stick-wielding, scribble-faced natives wearing birds alighting the wall at Buckingham Palace' was recorded in House of Lord’s documentation.
King William left the room and returned brandishing what he said was his flag and promised he would send them his flag that would ensure they were recognised on the waters as having the protection of the English as well as ensure them ports entry into 65 countries around the world.
My whanau were one of the whanau on the beach at Kororareka in 1834 when the flag was brought ashore from the HMS Alligator. A 21-gun salute heralding the promise fulfilled, accompanied its arrival. I understand this to be a sovereign nation to sovereign nation salute.
57
58.
59.
60.
61.
62.
Our collective tupuna chose the design as shown. The korero I was given is:
-
The 4 blue quadrants represent the moana in which our lands sit and also the rangi that sits above.
-
The 4 quadrants also represent “nga hau e wha”, indicating that all points of the land were embraced
-
The red cross recognises all bloodlines
-
The black cross represents the moving out of one period and into another
-
The four stars with their 8 points represent the 7 waka, the 8th being any other waka and those on it that might be here for purposes of trade or who choose to live with us under our jurisdiction.
The Flag is further given life in 1835 with He Wakaputanga O Nga Rangatiratanga O Nu Tireni 1835 which captures on paper, the korero symbolised in the Confederation Flag.
The Confederation Flag holds the Crown accountable for its behaviour towards the Rangatira people; promises protections, rights and privileges accorded British subjects to a people NOT subject, and opens up trading opportunities worldwide.
In return, the Rangatira people pledge themselves to take care of the pakeha who are here for trade or residency.
Removal of the flag i.e. breaching the arrangement would in effect mean the right for rangatira to seek mass removal at the Her Majesty's expense of all who are not of indigenous descent since all non-Maori have gained entry through the English monarchy.
The Rangatira people have kept their word.
The following is a summary of the content, intent and purpose of the Declaration as entrusted to me by the specific wananga I received by natural living expression from tupuna.
63.
64.
65.
66.
Article 1 : GOVERNANCE
1. Whakapapa of name ‘He Wakaputanga O Te Rangatiratanga O Nu Tirani” i.e. nationwide support.
2. Authority vested in the rangatira, whanau hapu, tino rangatira, Wakaminenga i.e. the format for governance.
3. Te Wakaminenga O Nga Hapu O Nu Tirani designated as the Governing Body
4. International recognition of the Rangatira nation, Nu Tirani
5. International recognition of the country of Nu Tirani
Article 2 : SOVEREIGN AUTHORITY and LAW
1. Role of the Crown confirmed as external to the Rangatira nation
2. Re-confirms authority in the land
3. Establishes non-transference of authority
4. Declares the local and national structures INVIOLATE by whakapapa unable to connect to the land “only those who can align with our practices and laws.”
Article 3 : SOCIAL STRUCTURE inclusive of Health, Education, Trade
1. An oranga-based philosophy, standards and practice
2. Cessation of practices not tikanga aligned
3. Assertion of Wellbeing practices
4. Integrity in trade
5. Directives to those who cannot whakapapa to the land
Article 4 : INTERNATIONAL AGREEMENT
1. Re-confirmation of England’s relationship with the Wakaminenga and Nu Tirani – a friendly, foreign ally.
2. Confirms consideration given in exchange for use, intrinsic protections, rights and privileges of the English Flag. Subjection is NEVER a consideration.
3. Clarification of the actual consideration given in exchange – manaaki H.R.H.’s people.
4. Clarification of the criteria for immigration – trade and residency - NOT MILITARY, NOT LAWMAKERS.
5. Irrevocable and INVIOLATE sovereignty of the Rangatira and Wakaminenga o Nga Hapu o Nu Tireni
6. Confirmation of the absolute independence of a sovereign indigenous nation now exposed to the world
67.
68.
69.
70.
71.
72.
At age 7, I was taken by one karani to her whare kauta at Omanaia. Those at the hui came from all over the country. They brought with them food specific to their areas: titi, karingo, piharau, tawhara wine, kukupa in hinu, taraire berries, toroi, pikopiko, poaka puhi, massive kina, dried paua slithers, smoked tuna, weka, kaangawai, taro, tamure, paraoa, toheroa, the preserved centre of the cabbage tree; to name but a few.
The purpose of the hui was to support the collectively already-made decision in regard to the Letter of Request from Queen Victoria. The decision was to take all the Letters, but one, to the grave with them. The hui was in support of that decision, and to action the next part which was to ensure The Letter got answered at the appropriate time. Turning up to the hui gave tautoko to the decisions. I saw 21 original Letters in the whare.
I was aware our particular Letter had been received on the battlefield with the cannon pledged to protect now firing at us. I was also aware and already prepped for the mahi expected of me. I agreed I would reply to The Letter when I was in my 50s’.
I was made to kneel on our Letter. A circle was formed around me. Everyone connected with my head via tokotoko, rakau, jam jar, rolled up newspaper, broomstick, umbrella, whatever. The unbroken energy cycle was potentised and all individually gave their tautoko.
“Ko te Kawa Ora” was then performed, every rangatira taking a verse or more and performing according to their own areas vibration and sound. All were very familiar with the waiata.
Three toasts followed; to atua, ancestors past, and “nga whakaheke e noho wairua i muri o tu o te arai mo te wa mo ratou”, to all the generations sat waiting behind the veil. We finished the business with a hakari.
The Governor’s Letter shows clearly that at all levels of governance it was known the Tiriti was in breach of Article 2 and He Wakaputanga O Te Rangatiratanga O Nu Tirani, having imposed laws that had no validity above Tikanga or over Rangatira.
73.
74.
75.
76.
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
Dubbed “The Letter of Request” by the mokopuna, the Letter written by Governor Gore Browne, Her Majesty’s Representative, 1858, the Letter requests Maori consider taking on the Laws of England just like they considered taking on the Bible. This was 18 years AFTER the Tiriti O Waitangi. It also clearly noted that Maori were observing how the pakeha practiced their laws amongst themselves.
Karani trained me in the interpretation of the Letter. The purpose of ensuring only one letter would remain was to prevent our people from presenting the information before time when they could be in grave danger and/or it could get lost forever. My own attempts to jump the gun were very quickly brought into line.
The Letter though the second entry in the Contents page of Ko Nga Ture is actually found three-quarters of the way through the book.
The Letter is signed by Governor Thomas Gore Browne.
The Letter is the only item in the book that does not have an English translation.
The Letter is addressed to - E nga Rangatira, me nga Kai Whakahaere tikanga, me nga tangata Maori katoa, puta noa nga motu nei. -The Rangatira, the lawmakers and every person of Maori descent throughout the lands..
Para 2: gives the pakeha perspective of the lack of law in the land, certainly there was none to curb pakeha, none that they were familiar with.
Para 3 & 4: speaks of the arrival of the missionaries, their God and their Bible, how they were embraced, and the modus operandi for implanting their religion among us. They preached first, then taught reading. Next, “..the Scriptures were translated into Maori, sent to the press and released out to the Maori for consideration by every person.”
Para 5: introduces the government and the Laws of England. We are told how - “you (Maori) are observing how we the pakeha practice our laws amongst ourselves.” The same modus operandi is used; “..... translated into Maori, sent to the press and released out to the Maori for consideration by every one.”
Para 9: confirms the reason for writing the Letter, ” for consideration just as the teachings of the faith were laid before you for consideration.”
The signature of Governor Thomas Gore Browne, preserved by karakia, remains as vibrant today as it was the day it was written.
Sharing the love and korero of the tupuna in my view meant going out and showing the mokopuna the 1858 Letter of Request written and addressed to“nga Rangatira, Kaiwhakahaere Tikanga me nga Maori katoa puta noa nga motu katoa;” to everyone of them for their consideration; giving the history leading up to it’s receipt on the battlefield; and how I was given to understand it might be used for retrieval of our sovereignty. From 2003 I began having hui all over the motu. I showed the saved taonga everywhere I went; in wharepuni, wharekai,
personal homes, community centres, during the seabed and foreshore hikoi, in cars, at parks, concerts; everywhere.
Coupled with the work of taking the tupuna korero and love to their mokopuna were 16 waiata handed through to me. Dr Cornelius Van Doorp was present at the time. He frantically recorded the words as they were given. Combining the words with the music they gave was another challenge. When I did not get the pitch, sound or volume right I got a shrill piercing sound in my ear. “Take this Love” and “Puriri Trees” are 2 of those waiata.
Along with other sovereign-minded individuals we formulated the Rejection Absolute 2002, under the banner of Te Waka O Nga Mokopuna Ki Aotearoa. The Rejection Absolute dated 9 November 2002, the start of Matariki, was 200 years since the Kohuiarau meeting in which the newcomers were accorded that time to come to grips with living peacefully among us under our laws. They had proven they could not.
Her Majesty Queen Elizabeth II acknowledged receipt of our Rejection Absolute dated 11 December 2002.
The next year 2003 saw the Crown v Emery case summed up in court (July/August). The accused kuia used her unceded sovereignty to claim “you have no jurisdiction over me” as her defence. Charged and convicted of fraud the 1858 Letter was used in the High Court on her day of sentencing. She walked free. We are grateful to Jeremy Bioletti for his courage in taking our tupuna Letter forward and Judge Kerr for admitting it.
Court certified copies of the 1858 Letter were taken at that time.
90.
91.
92.
93.
94.
95.
96.
97.
98.
99.
100.
The 1858 Letter of Request is actually part of a hard-covered book called “KO NGA TURE”, The Laws. The very first page of the book spells out just who’s ture/laws it is talking about; “KO NGA TURE O INGARANI”, the Laws of England.
Watermarks dating from 1856 appear spasmodically throughout the pages. Queen Victoria adds her stamp of authenticity with featured watermarks of her in her chariot. Men commissioned to assist with the book are recorded by watermark also: Hutton, Fines, Kent, Monsieurs, Cashdown, Williams, Weatherly.
The format of the book is a page of English Text with an opposite page of Maori text.
The first page reiterates just who’s laws they are “THE LAWS OF ENGLAND , compiled and translated into the Maori Language by direction of His Excellency Thomas Gore Browne, C.B., Governor of New Zealand” at “Auckland, New Zealand 1858”
The next page is the “Table of Contents”. “The Governor’s Letter to the Maori People” is the first item. No page number is indicated for either item unlike the remainder of the Contents.
The next page, the “Introduction” again re-affirms these are “The Laws of England.” It then proceeds with “an explanation of that which is the Law, - "... the Laws of England. – the Law of the Queen”
It immediately differentiates between “Divine Law” and “Human Law”. Tikanga does not separate the two, all law having alignment with Divine Law. The presumption here is that outside of Christianity and the Holy Scripture, there is no Divine Law.
A breakdown of Job Descriptions follows: The Queen, the Governor, the Judges, Juries, Lawyers, Sheriff, Coroner, Jury, Grand Jury, Registrar, Magistrates, Witnesses, the procedures and differentiation between Civil and Criminal processes.
A full section each is then devoted to “CRIMINAL OFFENCES” and "CIVIL INJURIES". Indexes follow.
Three columns are set out 1. Name and Description of Offence, 2. Penalty of Punishment, 3. The appropriate Court to hear it.
Oral Archival Waiata relevant to this information are attached.
1802
After time spent living in Australia tupuna Te Paahi returns home with a tin trunk in which were exotic seeds including guava, gooseberries , quince, passionfruit, tamarillos and others. These fruits grew around our house even 3 generations later. Our mother spoke to them as if they were people. She ensured they were dried then regenerated. The trunk was tin because it was believed if a fire happened the contents would survive.
The trunk remained in our family and later became the family treasure chest chock full of rangatira historical documents. Some I saw included the people’s copy of He Wakaputanga O Te Rangatiratanga O Nu Tirani, the 99 year Lease Agreement, lands set aside by hapu for schools and hospitals, the Wakaminenga Agreement to loan the settlers 20 million pounds to help fund the development of the country, whanau international shipping schedules, whanau correspondence with King William IV, the 2nd copy of the Bible in Maori, landmark details of the burial spot for Kupe’s hearthstone used for karakia and invocations and many other documents.
Wirako Wharerau asked for the trunk and Mum let it go to him. Pat Hohepa had access to it while it was in Wirako’s care. It was never returned and Pat told our mother it was burned in a fire. Our mother’s words to him were “a tona wa Pat, a tona wa.” The document I carry, the 1858 Letter is just one of the crucial documents that was most fortunately not in the trunk when Wirako took it Our current understanding (2016) is Pat Hohepa has placed the trunk in the Archives in Wellington with a 50 year embargo date following his death before the trunk can be viewed again.
1803
Ko-hui-a-rau - a collective and national meeting of all the regions held at what is now known as Ko-hui-a-rau. An agreement was reached to accord the new residents 200 years to come to grips with living in an oranga environment with the rangatira. The “Rejection Absolute” was sent in 2003 Matariki, 200 years after Ko-hui-a-rau.
1817
Establishment of Te Awaroa Native Reserve Bank to receive monies from land leases. Those monies were to be used to finance trade and self-determination. With the introduction of the BNZ the monies ceased being paid to Te Awaroa Native Reserve Bank effectively cutting-off the development of the indigenous people.
1832
Tupuna gate-crash King William IV of England’s tea-party. He presents his flag and promises he will make arrangements to have it sent to our shores, that if we raise it we will have entry into over 65 ports worldwide and all protections that go with it. NO consideration was given by Maori at that point merely the offence was offset.
1834
H.M.S Alligator arrives with the Rangatira Flag piped ashore to a 21 gun salute
1835
Colonial Secretary's Office, Sydney, 17th August, 1835 Gazette notice recognizes sovereign National Flag and Ships Register of the Maori Rangatira
1835
He Wakaputanga O Te Rangatiratanga O Nu Tirani 28 October
1840
Te Kawenata Urunga Whenua
1840
Hone Heke repeatedly cut down the flagpost due to broken Tiriti arrangements.Hone Heke attempts to trap Governor George Grey at Mokau is recorded in haka “ Kahore te Ki Patu”
1890
Her Majesty Queen Victoria issues Royal Instructions by Letters Patent to the colonial government, reaffirming Her Treaty obligations to Maori.. This was gazetted
1984
99 year lease agreements terminate. The lease agreement of specified lands had been in return for free education, free housing, free health care for Maori.
1994
Revival of Wakaminenga – meeting of rangatira at Aotea in Kaipara
1999
Delegation of Portfolios – At the hui of our Wakaminenga I was given the portfolio of Cultural Affairs Minister. We were all charged with doing whatever it took to effect sovereignty by peaceful means.
2002
Rejection Absolute – response to the 1858 Letter of Request actioned under banner Te Waka O Nga Mokopuna Ki Aotearoa. Her Majesty Queen Elizabeth II is given 2 years to cease all Crown business in New Zealand.
2004
Te Waka O Nga Mokopuna – whanau hapu view and claim their 1858 Letter of Request and the Declaration of Independence 1835. Tino rangatira are chosen by them and the pledge is made to take care of all mokopuna birthrights.
2004
28 October Te Waka O Nga Mokopuna – issue directives to Q.E.II, the Governor General, and the N.Z. Government that time is up. The measures to be taken by the government are outlined. A Re-affirmed Declaration of Independence is included.
2009
Establishment of business Te Kai a Te Rangatira Limited under Te Wakaminenga O Nga Rangatira O Nga Hapu O Aotearoa as a pilot project for tikanga aligned business practices.
2010
12 August - Te Waka O Nga Mokopuna make a courtesy call to publicly publish Ko Nga Ture to the Waitangi Tribunal and people in attendance at Panguru.
2015
Third attempt by persons 'unknown' to purchase the 1858 Letter of Request , the offer this time for 5 Billion. Rejected
2016
6 Feb : Te Ti marae Waitangi and again 10 March at the flagpole Kororareka/Russell - mokopuna raise our nation's true flag in a distressed position calling on the Navy to assist as per ARTICLE 4 of the irrevocable Declaration of Independence 1835
3 March : Hone Heke's flag ritually ensconced at MOTAT.
10 March : Waited on Navy to raise flag at Kororareka. Did not happen. Raised our own flag in distress position Revealed TWONMKA evidence trail and Apostille Deeds 1858 Letter to those present.
11 March : Visit to Devonport Naval Base re Sovereign Envoy to take Distress Document including concerns re Flag Referendum and TPPA signing to QE II - no-one could sign off so sent registered mail to QEII
28 April : Chief of Navy - Letter to have RNZN (QEII's subjects) Support 6 May Sovereign Orders
28 April : Sovereign Authority Orders 002 - CEASE AND DESIST - courier to John Key
20 April : Auto-response from John Keys Office of the Prime Minister re URGENT AUDIENCE APPOINTMENT 6 May 2016
20 April : URGENT AUDIENCE APPOINTMENT for 6 MAY - email to John Key
5 May : Telephone (4) calls to P.M.'s office re confirming our impending 6 May meeting.
6 May : A delegation of 10 Kuia, 3 males from 3 generations; from all over the motu arrive at the Beehive to keep scheduled appointment. Confronted with TRUTH the PM and his staff NO SHOW
This wairua-driven action thwarted the IMPENDING AUCTION of our country's true flag
and likely the real reason for the $23 million debt to 'change the flag'
