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1835 Te Whakaputanga o te Whakaminenga o Nga Hapu o Aotearoa
1. Ko matou, ko nga Tino Rangatira o nga iwi o Nu Tirani i raro mai o Hauraki kua oti nei te huihui i Waitangi i Tokerau i te ra 28 o Oketopa 1835, ka w(h)akaputa i te Rangatiratanga o to matou ake w(h)enua a ka meatia ka whakaputangia e matou he W(h)enua Rangatira. Kia huaina, Ko te W(h)akaminenga o nga Hapu o Nu Tirani.
2. Ko te Kingitanga ko te mana i te w(h)enua o te W(h)akaminenga o Nu Tirani. Ka meatia nei kei nga Tino Rangatira anake i to matou huihuinga, a ka mea hoki e kore e tukua e matou te w(h)akarite ture kei tetahi hunga ke atu, me tetahi Kawanatanga hoki kia meatia i te w(h)enua o te W(h)akaminenga o Nu Tirani, ko nga tangata anake e meatia nei e o matou e w(h)akarite ana ki te ritenga o o matou ture e meatia nei matou i to matou huihuinga.
3. Ko matou ko nga tino Rangatira ka mea nei kia huihui ki te wananga ki Waitangi a te Ngahuru i tenei tau i tenei tau ki te w(h)akarite ture kia tika ai te w(h)akawakanga, kia mau kei te rongo kia mutu te he kia tika te hokohoko, a ka mea hoki ki nga tauiwi o runga, kia w(h)akarerea te w(h)aw(h)ai, ki a mahara ai ki te w(h)akaoranga o to matou w(h)enua, a kia uru ratou ki te W(h)akaminenga o Nu Tirani.
4. Ka mea matou kia tuhituhia he pukapuka ki te ritenga o tenei o to matou w(h)akaputanga nei ki te Kingi o Ingarani hei kiawe atu i to matou aroha nana hoki i w(h)akaae ki te Kara mo matou. A notemea ka ataw(h)ai 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 hei w(h)akakahoretia to matou Rangatiratanga.
KUA W(H)AKAAETIA katoatia e matou i tenei ra i te 28 Oketopa, 1835, ki te aroaro o te Kai Reneti o te Kingi o Ingarani.
Please Note: The Maori version was the only declaration signed by the Hereditary Chiefs.
1. Ko matou, ko nga Tino Rangatira o nga iwi o Nu Tirani i raro mai o Hauraki kua oti nei te huihui i Waitangi i Tokerau i te ra 28 o Oketopa 1835, ka w(h)akaputa i te Rangatiratanga o to matou ake w(h)enua a ka meatia ka whakaputangia e matou he W(h)enua Rangatira. Kia huaina, Ko te W(h)akaminenga o nga Hapu o Nu Tirani.
2. Ko te Kingitanga ko te mana i te w(h)enua o te W(h)akaminenga o Nu Tirani. Ka meatia nei kei nga Tino Rangatira anake i to matou huihuinga, a ka mea hoki e kore e tukua e matou te w(h)akarite ture kei tetahi hunga ke atu, me tetahi Kawanatanga hoki kia meatia i te w(h)enua o te W(h)akaminenga o Nu Tirani, ko nga tangata anake e meatia nei e o matou e w(h)akarite ana ki te ritenga o o matou ture e meatia nei matou i to matou huihuinga.
3. Ko matou ko nga tino Rangatira ka mea nei kia huihui ki te wananga ki Waitangi a te Ngahuru i tenei tau i tenei tau ki te w(h)akarite ture kia tika ai te w(h)akawakanga, kia mau kei te rongo kia mutu te he kia tika te hokohoko, a ka mea hoki ki nga tauiwi o runga, kia w(h)akarerea te w(h)aw(h)ai, ki a mahara ai ki te w(h)akaoranga o to matou w(h)enua, a kia uru ratou ki te W(h)akaminenga o Nu Tirani.
4. Ka mea matou kia tuhituhia he pukapuka ki te ritenga o tenei o to matou w(h)akaputanga nei ki te Kingi o Ingarani hei kiawe atu i to matou aroha nana hoki i w(h)akaae ki te Kara mo matou. A notemea ka ataw(h)ai 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 hei w(h)akakahoretia to matou Rangatiratanga.
KUA W(H)AKAAETIA katoatia e matou i tenei ra i te 28 Oketopa, 1835, ki te aroaro o te Kai Reneti o te Kingi o Ingarani.
Please Note: The Maori version was the only declaration signed by the Hereditary Chiefs.
Here follows the signatures or marks of thirty-five Hereditary chiefs or Heads of tribes, which form a fair representation of the tribes of New Zealand from the North Cape to the latitude of the River Thames.
Signatories – Ko to Paerata no Te Patu, ko Tareha no Ngati Rehia, ko Ururoa no to Aha Aw, ko Kawiti no Ngati Hine, Ko Hare Hongi, ko Pumuka no to Raroa, Ko Hemi Kepa Tupe no to Uri Putete, ko Te Kekeao no Ngati Matakiri, Ko Te Warepoaka no to Hikutu, ko Te Kamara no Ngati Kawa, ko Titiro no Ngati Nanenane, ko Pomare no Ngati Manu, ko Moka no Te Patu Heke, ko Wiwai no to Kapu Tai, ko to Warerahi, ko to Tao no to Kai Mata, ko Rewa, ko Marupo no to Wanau Rara, ko Wai no Ngati Awake, ko to Kopiri no to Uri Taniwha, ko to Reweti Autau Haere no Ngati Tau Tahi, Ko Wanau no to Wanau Horo, ko to Awa, Ko to Ngere no to Uri Kapana, ko Wiremu Taunui no to Wiu, ko Moetara no Ngati Korokoro, ko Tenana no Ngati Kuta, ko Hiamone no to Uri-o-Ngonga, ko Pi no to Mahurehure, Ko Tamati Pukututu no Te Uri-o-te-Haw- ato, ko Kaua no to Herepaka, Ko Eruera Pare to kai tuhituhi Ko Nene, ko Pana- kareo, ko to Huhu, ko Kiwikiwi, Ko Tona, Ko to Tirarau.
Later signing were in 1836, ko Patuone, ko Mohi Tawai, ko Papahia, ko Parore. ko Kaha, ko Mate. 1838, ko Hapuku and in 1839, ko Te Wherowhero Potatau.
Henry Williams, James Clendon and Gilbert Mair witnessed the Declaration. Busby himself, as a public servant refrained from signing. English witnesses: (Signed) Henry Williams, Missionary, C.M.S. George Clarke, C.M.S. James C. Clendon, Merchant. Gilbert Mair, Merchant. I certify that the above is a correct copy of the Declaration of the Chiefs, according to the translation of Missionaries who have resided ten years and upwards in the country; and it is transmitted to His Most Gracious Majesty the King of England, at the unanimous request of the chiefs. (Signed) JAMES BUSBY, British Resident at New Zealand.
Please Note: This version has been translated by the Maori Elders, Not the Crown.
Signatories – Ko to Paerata no Te Patu, ko Tareha no Ngati Rehia, ko Ururoa no to Aha Aw, ko Kawiti no Ngati Hine, Ko Hare Hongi, ko Pumuka no to Raroa, Ko Hemi Kepa Tupe no to Uri Putete, ko Te Kekeao no Ngati Matakiri, Ko Te Warepoaka no to Hikutu, ko Te Kamara no Ngati Kawa, ko Titiro no Ngati Nanenane, ko Pomare no Ngati Manu, ko Moka no Te Patu Heke, ko Wiwai no to Kapu Tai, ko to Warerahi, ko to Tao no to Kai Mata, ko Rewa, ko Marupo no to Wanau Rara, ko Wai no Ngati Awake, ko to Kopiri no to Uri Taniwha, ko to Reweti Autau Haere no Ngati Tau Tahi, Ko Wanau no to Wanau Horo, ko to Awa, Ko to Ngere no to Uri Kapana, ko Wiremu Taunui no to Wiu, ko Moetara no Ngati Korokoro, ko Tenana no Ngati Kuta, ko Hiamone no to Uri-o-Ngonga, ko Pi no to Mahurehure, Ko Tamati Pukututu no Te Uri-o-te-Haw- ato, ko Kaua no to Herepaka, Ko Eruera Pare to kai tuhituhi Ko Nene, ko Pana- kareo, ko to Huhu, ko Kiwikiwi, Ko Tona, Ko to Tirarau.
Later signing were in 1836, ko Patuone, ko Mohi Tawai, ko Papahia, ko Parore. ko Kaha, ko Mate. 1838, ko Hapuku and in 1839, ko Te Wherowhero Potatau.
Henry Williams, James Clendon and Gilbert Mair witnessed the Declaration. Busby himself, as a public servant refrained from signing. English witnesses: (Signed) Henry Williams, Missionary, C.M.S. George Clarke, C.M.S. James C. Clendon, Merchant. Gilbert Mair, Merchant. I certify that the above is a correct copy of the Declaration of the Chiefs, according to the translation of Missionaries who have resided ten years and upwards in the country; and it is transmitted to His Most Gracious Majesty the King of England, at the unanimous request of the chiefs. (Signed) JAMES BUSBY, British Resident at New Zealand.
Please Note: This version has been translated by the Maori Elders, Not the Crown.
1835 Declaration of Independence of New Zealand
1. We the Sovereign rangatira representing our Sovereign Hapus, bones of New Zealand i.e. the entire country from every region below Hauraki have met, discussed, made decisions and fully completed our hapu meetings and we gave our full support for the meeting at Waitangi in Tokerau on the 28th day of October 1835. The sovereignty of our own hapu regions is agreed and declared ongoing in our own meetings our final action in the process now is to let those decisions be known publicly. We hereby announce that our various individual hapu regions are sovereign. Let its name be ko te Wakaminenga o Nga Hapu O Nu Tirani.
2. Is it the King’s monarchy that has mana, prestige and authority in the new nation, Te Wakaminenga o Nu Tirani?” we advise you unequivocally the mana, prestige and authority solely and exclusively rests with our elevated sovereign/ rangatira, our sovereign hapu representative, no one else, as we collectively decided and recorded at our (hapu level) meetings, prior to 28 October. The outcomes or approved motions of our hapu meetings are: none of us will allow or permit ANYONE to discuss or frame any law/kawa we will NOT authorise in any way, any persons whomsoever, nor will we permit any governance structure to establish itself, have application in, validation or authority in the territories of the Wakaminenga o Nga Hapu o Nu Tirani. It will only be people of our choosing, those who can align themselves with, and practice our lore and laws. This was our unanimous agreement at our hapu meetings.
3. We, the chosen and elevated sovereign / rangatira, representatives of whanau hapu reireterate the motions agreed at meetings prior to 28 October and insist it is important we meet as a collective of open-minded visionaries, at Waitangi in the autumn of every year to discuss and frame operational laws as initiated by hapu to ensure the ignorance and/or arrogance of the practices of the newcomers are ceased; with emphasis given NEVER to create anything that would not maintain peace for as already discussed and agreed at these meetings the promotion and practice of peace would in turn end wrongdoings perpetrated upon us. This cessation of wrongdoing would then align our focus on the art of trading with integrity again we collectively reiterate to those who would “poke their nose” (tau-ihu) onto our shores/ land” 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. 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 here on the placenta from which we all gain sustenance consequently we now formally advise you, you have no option but to come under the auspices of Te Wakaminenga o Nga Hapu o Nu Tirani.
4. We (the aforementioned) write a book formally commanding a verbatim copy of this, our Wakaputanga, the proclamation to the world of our presence, an independent rangatira nation, be written and forwarded as a notification and courtesy to the King of England as a demonstration of our love and appreciation for his keeping his promise to gift us a flag according us all associated rights, privileges and protections. Because we too have given our word to embrace the pakeha and care responsibly for those (unable to whakapapa to our land) who are living among us under our laws / lore or who are here for trading purposes under our laws/ lore departure now from individual hapu business that is why we ask His Royal Highness to continue in the capacity accorded by the Tino Rangatira, that of a protective matua / parent to us while we are in a state of infancy in matters pertaining to global business lest ANYONE obliterate our sovereignty, our culture, our existence, our very reason for being.
Agreed to unanimously on this 28 day of October, 1835, in the presence of His Britannic Majesty’s Resident.
1835 Declaration of Independence of New Zealand
1. We, the hereditary Chiefs and Heads of the Tribes of the Northern parts of New Zealand, being Assembled at Waitangi, in the Bay of Islands, on this 28th day of October, 1835, Declare the Independence of Our Country, which is hereby Constituted and Declared to be an Independent State, under the Designation of “The United Tribes of New Zealand”.
2. All Sovereign Power and Authority within the Territories of “The United Tribes of New Zealand” is hereby Declared to Reside Entirely and Exclusively in the hereditary Chiefs and Heads of Tribes in their Collective Capacity, who also Declare that they will “Not permit any Legislative Authority Separate from themselves in their Collective Capacity to Exist”, nor “Any Function of Government to be Exercised within the said Territories”, “Unless by Persons Appointed by them”, and “Acting under the Authority of Laws Regularly Enacted by them in Congress Assembled.
3. The hereditary “Chiefs and Heads of Tribes Agree to Meet in Congress at Waitangi in the Autumn” of each year, for “The Purpose of Framing Laws for the Dispensation of Justice”, “The preservation of Peace and Good Order”, and the “Regulation of Trade”, and they cordially invite the Southern Tribes to lay aside their private animosities and to consult the safety and welfare of our Common Country, by joining “The Confederation of the United Tribes”.
4. They also agree to send a copy of this Declaration to ‘His Majesty, the King of England”, to thank him for “His acknowledgement of their Flag”; and in Return for the Friendship and Protection they have shown, and are prepared to show, to such of “His Subjects as have Settled in their Country”, or “Resorted to its shores for the Purposes of Trade”, they entreat that “He will Continue to be the Parent of their Infant State”, and that “He will become its Protector from All Attempts upon its Independence”.
Agreed to unanimously on this 28 day of October, 1835, in the presence of His Britannic Majesty’s Resident.
1. We, the hereditary Chiefs and Heads of the Tribes of the Northern parts of New Zealand, being Assembled at Waitangi, in the Bay of Islands, on this 28th day of October, 1835, Declare the Independence of Our Country, which is hereby Constituted and Declared to be an Independent State, under the Designation of “The United Tribes of New Zealand”.
2. All Sovereign Power and Authority within the Territories of “The United Tribes of New Zealand” is hereby Declared to Reside Entirely and Exclusively in the hereditary Chiefs and Heads of Tribes in their Collective Capacity, who also Declare that they will “Not permit any Legislative Authority Separate from themselves in their Collective Capacity to Exist”, nor “Any Function of Government to be Exercised within the said Territories”, “Unless by Persons Appointed by them”, and “Acting under the Authority of Laws Regularly Enacted by them in Congress Assembled.
3. The hereditary “Chiefs and Heads of Tribes Agree to Meet in Congress at Waitangi in the Autumn” of each year, for “The Purpose of Framing Laws for the Dispensation of Justice”, “The preservation of Peace and Good Order”, and the “Regulation of Trade”, and they cordially invite the Southern Tribes to lay aside their private animosities and to consult the safety and welfare of our Common Country, by joining “The Confederation of the United Tribes”.
4. They also agree to send a copy of this Declaration to ‘His Majesty, the King of England”, to thank him for “His acknowledgement of their Flag”; and in Return for the Friendship and Protection they have shown, and are prepared to show, to such of “His Subjects as have Settled in their Country”, or “Resorted to its shores for the Purposes of Trade”, they entreat that “He will Continue to be the Parent of their Infant State”, and that “He will become its Protector from All Attempts upon its Independence”.
Agreed to unanimously on this 28 day of October, 1835, in the presence of His Britannic Majesty’s Resident.
Another English Version Translation by H.M. Arikinui Edu Manukau.
1. We, the hereditary chiefs and heads of the tribes of the Northern parts of New Zealand, being assembled at Waitangi in the Bay of Islands on this 28th day of October, 1835, declare the Independence of our country, which is hereby constituted and declared to be an Independent State, under the designation of the United Tribes of New Zealand.
2. All sovereign power and authority within the territories of the United Tribes of New Zealand is hereby declared to reside entirely and exclusively in the hereditary chiefs and heads of tribes in their collective capacity, who also declare that they will not permit any legislative authority separate from themselves in their collective capacity to exist, nor any function of government to be exercised within the said territories, unless by persons appointed by them, and acting under the authority of laws regularly enacted by them in Congress assembled.
3. The hereditary chiefs and heads of tribes agree to meet in Congress at Waitangi in the autumn of each year, for the purpose of framing laws for the dispensation of justice, the preservation of peace and good order, and the regulation of trade; and they cordially invite the Southern tribes to lay aside their private animosities and to consult the safety and welfare of our common country, by joining the Confederation of the United Tribes.
4. They also agree to send a copy of this Declaration to His Majesty the King of England, to thank him for his acknowledgment of their flag; and in return for the friendship and protection they have shown, and are prepared to show, to such of his subjects as have settled in their country, or resorted to its shores for the purposes of trade, they entreat that he will continue to be the parent of their infant State, and that he will become its Protector from all attempts upon its independence.
Agreed to unanimously on this 28th day of October, 1835, in the presence of His Brittanic Majesty's Resident. {Signatures or signs of 35 chiefs, from North Cape to the Hauraki Gulf} Witnessed by: (Signed) Henry Williams, Missionary, C.M.S. George Clarke, C.M.S. James C. Clendon, Merchant Gilbert Mair, Merchant.
I certify that the above is a correct copy of the Declaration of the Chiefs, according to the translation of Missionaries who have resided ten years and upwards in the country; and it is transmitted to His Most Gracious Majesty the King of England, at the unanimous request of the chiefs.
(Signed) JAMES BUSBY British Resident of New Zealand.
2. All sovereign power and authority within the territories of the United Tribes of New Zealand is hereby declared to reside entirely and exclusively in the hereditary chiefs and heads of tribes in their collective capacity, who also declare that they will not permit any legislative authority separate from themselves in their collective capacity to exist, nor any function of government to be exercised within the said territories, unless by persons appointed by them, and acting under the authority of laws regularly enacted by them in Congress assembled.
3. The hereditary chiefs and heads of tribes agree to meet in Congress at Waitangi in the autumn of each year, for the purpose of framing laws for the dispensation of justice, the preservation of peace and good order, and the regulation of trade; and they cordially invite the Southern tribes to lay aside their private animosities and to consult the safety and welfare of our common country, by joining the Confederation of the United Tribes.
4. They also agree to send a copy of this Declaration to His Majesty the King of England, to thank him for his acknowledgment of their flag; and in return for the friendship and protection they have shown, and are prepared to show, to such of his subjects as have settled in their country, or resorted to its shores for the purposes of trade, they entreat that he will continue to be the parent of their infant State, and that he will become its Protector from all attempts upon its independence.
Agreed to unanimously on this 28th day of October, 1835, in the presence of His Brittanic Majesty's Resident. {Signatures or signs of 35 chiefs, from North Cape to the Hauraki Gulf} Witnessed by: (Signed) Henry Williams, Missionary, C.M.S. George Clarke, C.M.S. James C. Clendon, Merchant Gilbert Mair, Merchant.
I certify that the above is a correct copy of the Declaration of the Chiefs, according to the translation of Missionaries who have resided ten years and upwards in the country; and it is transmitted to His Most Gracious Majesty the King of England, at the unanimous request of the chiefs.
(Signed) JAMES BUSBY British Resident of New Zealand.
Mauri Crown Nation - Explanation
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.
This first 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.
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.
This first 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.
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:WORLD-OF-LOVE-GOVERNANCE:®©™℗ 2020
:Universal-Lore-Registered-Copyright-Trademark-Name-Patent:®©™℗ 2020 - All-Rights-Reserved
