The waka carrying ALL Mokopuna / Descendants of Aotearoa
email:    twonmka@yahoo.com
of the Rangatira Oral Presentation to the Waitangi Tribunal scheduled for 11 August 2010 at Panguru.

Evidence presentation by WHARETATAO KING under WAI 1040 and WAI 1957.

1.         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.

2.          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.

3.          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.

4.          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.          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.

6.          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.

7.          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.

8.          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.

9.          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.        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.)

11.        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.

12.        The name used by the New Zealand government instrument of Births Registration that constantly seeks to ascend my sovereignty ; is
Agnes King.

13.        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.

14.        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.)

15.        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.

16.        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.
,
17.        Among my many tupuna, are  
Nene, Patuone, Tawai; some of the signatories to He Wakaputanga O Te Rangatiratanga O Nu Tirani.

18.        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.        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.

20.        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.

21.        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.

22.        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.        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.

24. 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.

25.        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.

26.        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.

27.        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.

28.        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.

29.        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.

30.        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.

31.        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.

32.        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.        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.

34.        I was privileged to learn what taonga from other lands were left with our people for safekeeping pre-Gondwanaland break away.

35.         Te Ika a Maui arrived much later.

36.        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.        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.

38.        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.

39.        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.

40.        
 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.)

41.        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.

42.        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.)

43.        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.

44.        The size and grouping of the trees, the thickness or laciness of foliage made a difference.

45.        The direction of the korero; down at the earth to anchor and resound back, 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.

47.        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.

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Original Rangatira Statement      p1 of 3