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| email: twonmka@yahoo.com |
| Basis of Evidence presentation by WHARETATAO KING under WAI 1040 and WAI 1957. 50. 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. 51. 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. 52. In our view our stance is not radical, merely our birthright. We define ourselves in the context and wellbeing of the whole. 53. 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. 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. 55. 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. 56. 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. 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. 58. 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. 59. 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. 60. In return, the Rangatira people pledge themselves to take care of the pakeha who are here for trade or residency. 61. 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. 62. The Rangatira people have kept their word. HE WAKAPUTANGA O TE RANGATIRATANGA O NU TIRANI 1835 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. 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 64. 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.” 65. Ariticle 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 66. 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 RANGATIRA RESPONSIBILITY TO REPLY TO 1858 LETTER OF REQUEST FROM QUEEN VICTORIA 67. 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. 68. 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. 69. 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’. 70. 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. 71. “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. 72. 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 TO THE MAORI PEOPLE” 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. 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. 74. 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. 75. 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. 76. The Letter is signed by Governor Thomas Gore Browne. 77. The Letter is the only item in the book that does not have an English translation. 78. 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.. 79. 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. 80. 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.” 81. 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.” 82. Para 9: confirms the reason for writing the Letter, ” for consideration just as the teachings of the faith were laid before you for consideration.” 83. The signature of Governor Thomas Gore Browne, preserved by karakia, remains as vibrant today as it was the day it was written. 84. 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. 85. 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. 86. 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. 87. Her Majesty Queen Elizabeth II acknowledged receipt of our Rejection Absolute dated 11 December 2002. 88. 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. 89. Court certified copies of the 1858 Letter were taken at that time. p3 Rangatira3 |
