N.B. 1:Tupuna had travelled and seen the application of tauiwi law  across entire populations in both Australia and
England enough to know it was totally offensive and unacceptable to our culture e.g. a hungry child stealing food would
be fed by us, not imprisoned, hanged or shipped off to another country

N.B 2: Tikanga or divine Atua lore is not on the table for discussion or comment as it operates irrespective of man and
his creations. Alignment with Tikanga is the natural right and expectation of practice for every rangatira.

Whakapapa of the Participants in He Wakaputanga O Te Rangatiratanga O Nu Tireni

Encoded in the name He Wakaputanga O Te Rangatiratanga O Nu Tireni is the record of those who came together to give birth to it, rangatira.

  • "HE"         The use of ‘he’ specifies the entire document is an inseparable, living expression of them; thus ‘personal’ to them. The document is just as personal to the
    descendants/mokopuna, since all descendants are the quintessential living expression of the original blueprint; forever rangatira while also mokopuna.

  • “WAKAPUTANGA        Te Tai Hauauru or the western regions are identified as having contribution to the Wakaputanga as encoded by use of the word,
    ‘Wakaputanga’ rather than the northern dialect of whakaputanga.  Further to that korero, the entire document is written without the 'wh’ common only to this region.
    This is a deliberate attempt to whakahihi the known pre-waka  bloodlines.

  • “RANGATIRATANGA  The puku of te ika and Te Tai Rawhiti  have encoded their contribution to the Wakaputanga in the word ‘Rangatiratanga’.  Today these
    hapu remain the most vocal on Rangatiratanga.

  • NU TIRENI"        Te Tai Tokerau  traditionally from the Bombays northward, reveal their contribution in the use of the transliteration Nu Tireni. At an assembly in
    Whirinaki pre-1800, where tupuna Te Pahi was present, Northern Rangatira agreed to the use of transliteration for the expediency of trade with the newcomers.
  • Further, the use of Nu Tireni shows the application of the Wakaputanga is all-inclusive, New Zealand in its entirety. He Wakaputanga is a follow-on from the encoded
    symbolism implicit in the “United Tribes Flag”  that preceded and led up to He Wakaputanga.
  •   Te Tai Tonga whakapapa are thus included. Along with the flag, references to “i raro mai o Hauraki” in the first Article, Article 1, is further confirmation of that.

NB: Many of those who signed the Wakaputanga could represent more than one rau. It was accepted practice to indicate multiple whakapapa representations by shifting
position when speaking as a representative from a different bloodline.  
NB: Hapu – at the time are Whanau Hapu i.e. made up of whakapapa aligned and connected with the land. To have a voice one must have whakapapa to the land. If one could
not whakapapa to the land one had no voice, no standing place, no standing. (It follows then that land is not a tradeable commodity, any more than whakapapa is tradeable.)

Purpose of He Wakaputanga o Te Rangatiratanga o Nu Tireni
The Wakaputanga is a public, global announcement to whomever, by the rangatira of Nu Tireni, that is those who can whakapapa to the land as to their individual, hapu,
national and collective Sovereign status; absolute, inviolate, self-determined, un-debatable, and irrespective of whomever; it’s lifespan unlimited.

N.B:        “Maori” – Notable by Its Absence
In a hui attended by 5 year-old Waka Nene (1794), those in attendance coined and coded the word Ma-Ori.  Given the increasing number of foreign visitors to our shores;
Spanish, Dutch, French, English; it was obvious to our tupuna looking 200 years ahead as they did, that their mokopuna would likely include these and other bloodlines.
‘Ma’ records these additional bloodlines. ‘Ori’ is the coded link back to Te Iwi Oriori the unadulterated, sound-wave, vibrational origins; just as similarly, waiata oriori sung to
mokopuna are a deliberate archival process to link them back via sound vibrations to the original people and land. The people who participated in the Wakaputanga; forever
rangatira; were not yet Ma-Ori.

ARTICLE 1 – Hapu Sovereignty and Governance Structure

Ko matou, ko nga Tino Rangatira o nga iwi o Nu Tireni i raro mai o Hauraki kua oti nei te huihui i Waitangi i Tokerau i te ra 28 o
Oketopa 1835. Ka wakaputa i te Rangatiratanga o to matou ake wenua, a ka meatia, ka wakaputaia e matou he Wenua
Rangatira.  Kia huaina, Ko te Wakaminenga o Nga Hapu O Nu Tireni.

  •  Ko Matou  - we

  •  ko nga Tino Rangatirathe Hapu-elected Sovereign/ Rangatira representing our Sovereign Hapus –  

  • o nga iwi obones of

  • Nu Tirenithe entire motu

  • i raro mai o Haurakifrom every region below, Hauraki( a phrase common in that time and having several meanings the appropriate one known only by those
    intimate with the speaker e.g. “nga tamariki i raro mai tena tupuna, tena tupuna ...”)

  • kua oti nei te huihui - have met, discussed, made decisions and fully completed our hapu meetings and we give our full support for the meeting at

  • i Waitangi i Tokerau i te ra 28 o Oketopa 1835 - Waitangi in Tokerau on the 28th day of October 1835.

  • Ka wakaputa i te rangatiratanga o to matou ake wenuathe sovereignty of our own hapu regions is agreed and declared ongoing in our own meetings

  • ka meatia –our final action in the process now is

  • ka waka putaia e matouto let those decisions be known publicly. We hereby announce

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

  • Kia huainaFurther to the sovereignty of our hapu regions we are excited to announce globally that the national management collective of hapu will be known
    forthwith and formally as

  • ko te Wakaminenga o Nga Hapu O Nu Tireni. - the 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.


1.        The new sovereign nation announced to the world is He Wakaminenga o Nga Hapu o Nu Tireni.

2.        The process under which the Wakaputanga was made is laid out as
a)        collective decision-making within whanau hapu meetings by those who whakapapa to the land
b)         followed by Hapu Tino Rangatira representation at national hui
c)         collective validation of  Hapu issues at national hui,
d)        before public announcement and national application.

3.        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 o
matou ture e meatia nei e matou i to matou huihuinga.

2.1 Decoding of Article 2

  • Ko te Kingitanga ko te mana i te wenua o te  Wakaminenga o Nu Tireni.- The question is posed “is it the King and the King’s monarchy  that has mana,
    prestige and authority in the new nation of Te Wakaminenga o Nu Tireni?”

  • ka meatia neiwe advise you unequivocally

  • kei nga Tino Rangatira  anakethe mana, prestige and authority solely and exclusively rests with our hapu-elected sovereign/ rangatira; no one else.

  • i to matou huihuinga,  - as we collectively decided and recorded at our (hapu level) meetings, prior to 28 October, and in anticipation of public announcement on
    the 28th of October 1835.

  • A, ka mea hokiThe outcomes or approved motions of our hapu meetings are:

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

  • te wakarite tureto discuss, frame, design, write, create, develop, participate in etc., in creating law/kawa, i.e. any man-made operational practices, processes,
    policies or instruments for social living and management.

  • kei te tahi hunga ke atu -  we will NOT  authorise in any way; any one person, persons,  whomever

  • me te tahi kawanatanga hoki - nor will we permit any governance structure

  • kia meatia nei i te wenua o te Wakaminenga o Nu Tireni to establish itself, have application in, validation or authority in the territories of the
    Wakaminenga o Nga Hapu o Nu Tireni.

  • Ko nga tangata anake  e meatia nei e matouit will only be people of our choosing

  • e wakarite ana ki te ritenga o o matou turethose who can align themselves with, and practice our lore and laws

  • e meatia nei matou i to matou huihuinga. – This was our unanimous agreement at our hapu meetings.

ARTICLE 3     Oranga/WellBeing-based 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

3.1        Decoding of Article 3
(..... still minuting previous meetings)

  • Ko matou ko nga Tino Rangatira, -  We, the whanau hapu elected  sovereign/ rangatira,

  • ka mea nei -  reiterate the motions agreed at meetings prior to 28 October and insist

  • kia huihui -  it is important we meet

  • ki te runanga ki Waitangi as a collective of open-minded visionaries, at Waitangi

  • a te ngahuru i tenei tau, i tenei tauin the autumn of every year

  • ki te wakarite tureto discuss, frame, create, evolve, operational laws as initiated by hapu

  • kia tika ai te wakawakanga, -  to ensure ignorance and/or arrogance of wellbeing practices by the newcomers are ceased;

  • kia mau pu te rongo, – with emphasis given NEVER to create anything that would not maintain peace – (alluding to our consciousness of whakapapa e.g.
    violation of lore produces violence and negative utu)

  • 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.

  • 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.

  • 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

  • o to matou wenuahere on  the placenta from which we all gain sustenance

  • 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.
(Official decoding of text by the Authorised Representative, specifically trained in the ancient oral archival knowledge,
and kaitiaki/guardian on behalf of the Recipients’ of the Late
Queen Victoria’s 'Letter of Request' 1858)
The waka embracing ALL mokopuna descendants of Aotearoa
email:    twonmka@yahoo.com
He Wakaputanga o Te Rangatiratanga o Nu Tireni

28 October 1835
N.B: the Wakaputanga has not yet  made  mention  of the national collective
NB: In effect the actual Wakaputanga at this point is clearly the ‘minuted’ record of the hapu motions leading up to public announcement.
SUMMARY of Article 2

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

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

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

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

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

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

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

  • The obligations of those with no whakapapa to the land; tauiwi; to forsake the ways of their homelands and abide by those
    designed for peaceful management, co-habitation and experiences in ours.
N.B. while hapu were entrepreneurial in taking advantage of the increased trade and industry opportunities the ships brought, the liberties taken were excessive e.g. the
many ships entering bays, “the waters were lit like fire” without ensuring appropriate protocols, were extremely offensive to hapu who might have had rahui in place.
NEXT Page 2 of 3 - Declaration
NEXT Page 2 of 3 - Declaration
It is clear here that this document is a record of events that have ALREADY occurred. Support was given at Hapu level. Congressional sanction followed and the law
was applicable forthwith.