ko huiarau, the nga puhi angle

Ko Huiarau

Since the beginning of time, Nga Iwi have had an established means of governance, a type of Governance that was suited to their specific needs. They had a form of Governance that totally encompassed, and enveloped the lives of It’s citizens. With the use and invention of structural utilities and belief systems that were similar, yet different to all, other peoples of the world.
In this study I will be looking at those differences, and similarities.

Of which specifically are demonstrated in Te Iwi, Monarchy or Ariki-Tanga. Albeit the tikanga, of the ruling class. Structures of which are listed in this chapter. These structures are of a society that have all the ingredients of one of the most diverse caring highly skilled and lethal peoples this planet has ever produced. Also being able to bring to the world the knowledge of writing, and the Knowledge of all known sciences. Being the only people to be conclusively able to trace a direct descent to 'The Natural environment that they live in' (Hurunui: 1920: 130).

Origins

Who according to Whakapapa, are the children of Ranginui raua ko Papatuanuku. Who are the descendants of Hani raua ko Puta. (Puta has also been alluded to being Buddha. [Puta] refer Arthur L Humphreys; 1904). Who were one and the same, and together were, Io-Matua-te-Kore. Te Ira Wahine me Te Ira Tane. Providing for more emphasis on the Wahine, and their natural innate ability to change the course of history by Natural Selection. (Refer to chapter on natural selection) rather than the inherent war like indisposition of patriarchal male societies that ideologically make up 90% of the worlds Countries. This is also evidenced in the Tikanga called ‘Puhi’, which is the act of preservation of the Ira Wahine encased in the concept of the putting aside of a selected wahine, for the purpose of the protection of the coming generations.


http://www.digitalus.co.nz/mokomokai/kohuiarau.html

Te Ariki-Nui o te Kohuiarau. Ko Te Riria Waikato Tairea Whareherehere.

A painting by George French Angus 1844. Waikato was the paramount Chief of the United tribes. He signed the Treaty at Mahia. The Ngakaipikirau design on his forehead is that of a person who had authority; note the circles. A spiral at the corner of the eyes is a sign that he was tapu. The hooks inside the lines on both sides are signs that he was of the first line. The outward hooks under the nose are again supreme authority and the mouth rays symbolize the belt of both sides. The lower jaw spirals indicate command over all warriors of the United Tribes.

So the contention is that Iwi, were responsible for creating the institution of
Ariki-Tanga, or Government. Or the contemporary description, democracy, (demon-
ocracy) which was reputed to be the earliest form of organised group Interaction ever used on this planet (Thorkild: 1939). All other races have borrowed from Iwi knowledge and practices. Knowledge that Iwi, have not attempted to completely monopolize. Always allowing general society to see examples of their artistry, through Wharenui, Whakairo, Waiata, Haka, Ta Moko, and also, ‘a written script.’ Many are the Gifts, Te Iwi have given to the World. They have only wanted to enlighten the World.

Rere

The story of the Ka-Hui-Rere, and their ability to walk in the clouds is a good
Example of this willingness by Te Iwi to pass on their superior way of looking at the
World. Their ability to fly, was as Mr. Ruka Broughton (1989), a well respected academic of Ngarauru, this is how he tells it:

“The wife of Porourangi had, had a child that was premature and stillborn. The afterbirth material was then reverently disposed of by the people with the appropriate karakia and great sorrow, which is customary for nehua (Burial) internment”. It is normal for Te Iwi to believe that the unborn are living. And that they only await the approval of the Supreme Being, allowing some Wahine to be blessed with being allowed, to give birth to a child (Rout: 1926: 35).

“After a time when all the Iwi had returned to their respective Marae, a seagull uncovers the umbilical material, intending to feed it to it’s young. On the way to its nest on an offshore island the seagull drops its load, into the sea, this afterbirth sits on the bottom of the ocean for a time, bubbling, bristling, growing and growing until it bursts out of the water, as a winged being. Resplendent with wings (they are unsure whether it is male or female) the creature flies west all the way across to Pakaraka. A small marae in the heart of Nga Rauru, (incidentally where Te Ruka is now buried), where the ancestors of Ruka Broughton whose book I found this story in, were resident. From this flying creature sprang the numerous sections of Nga Rauru, with the descendants of the Ka Huirere, Being the Ka-Hui-Maunga, the Ka-Hui-Takoto, Kitahi, and so on. (Broughton: 1989: MA Thesis)

This story is well documented in Waiata Tawhito of Nga Rauru. (This is the place where The Wright Brothers', lived). So if in fact Te Iwi knew of the skill of flying which is mentioned in Myth, Tradition, and Ancient History. Then that deserves a good study. Ever the Hypothesis is that Nga Iwi brought writing and the ability of flight to the World. I will show that this statement is not so ridiculous, and we should not feel whakahihi about it. But the, ‘Take’ that this essay deals with is what that so-called brilliant Governance thing looked like. To discuss just the Ko Huiarau alone, invariably would mean that with Governance, comes all the effects of good or bad governance. Governance per-se though also has its own responsibilities, such as genealogy, or how to maintain that genealogy. Which of course because of the nature of the creatures that people are (Te Iwi included) can create many inequalities and injustices. Which of course we will also deal with here, some of the Injustices that have been created through the utilization of genealogy and an Aristocracy, sometimes called a Monarchy, gone soft, or gone wrong, is exactly what Ko Huiarau represents. The "Ko Huiarau", administration are now allowing this sort of information out, what they are saying is that Te Iwi are that beginning race. The beginning of all knowledge, In fact the theory of Te Iwi being the ‘Kings of the Horizon’, always travelling towards the setting sun, corresponds with what has been written and recorded by numerous scientists world-wide for centuries. Maybe it has been the ability to adapt to the different situations they find themselves in that the Ko Huiarau has managed to remain out of the clutches of the crazy invading white people, who now infest Aotearoa with their barbaric ways.

'Paremata a Iwi'

In this chapter "Ko Huiarau", the 'Paremata a Iwi', certainly is a perfect example of what an Indigenous Institution pre 1840 looked like. Whose existence according to Simmons (1989) began in 1808, though the indications are that, Ko Huiarau pre-dates 1808 (Te Rake: 1926: p.146. Pipi: 1995, p. 1-3) and the supposed Waka arrivals. They had signed Trade agreements and Treatise' with over 60 other countries Worldwide: pre 1800. Koro Pipi has this to say about Iwi Trade treatise;

"Iwi Sovereignty can be recognized through the numerous Treaty Taonga
presented by several countries and Nations around the world, Ko Huiarau
hold Taonga from at least 60 different countries[1] representing contractual
Treaties set up through trade, that still exist today" (Koro Pipi: 1995, p.2).

In 1808 Ko Huiarau were the Officially Recognised Governing body of Aotearoa a
Confederation of Tribes consisting of Iwi, Hapu, and Whanau, who resided in
the boundaries of Aotearoa. Or by it’s earlier name ‘Nukuroa’ (Mitchell: 1972: p. 40),
This type of Governance, I contend, is the forerunner of Con-federalism or Confederationism, a utilitarian form of egalitarianism whose Governance and structural mechanisms Were deemed, so good, that certain components of it were adopted by emerging Industrializing empires and employed in further expansionist European Imperial Governments from 1840 onward. But which have in some instances, been inappropriately applied. Its inappropriateness has its easy contagion, which capitalism Through corruption, and fractionalisation, demands.

Genocide

‘Te Iwi’, were overcome also through mainly a four pronged attack which was an example of their own form of expansionism that they had used for centuries. Therefore I will not dwell too much on the rights or wrongs of how Te Iwi perceive the last one hundred and fifty nine years. Considering that this essay deals with what were, or are we. Part of what has happened to Te Iwi, was anticipated we are all connected through Ancient Whakapapa, which is ably represented in the thousands and thousands of studies that have been done on the ancient civilizations. Anyway the method used on the Ko Huiarau to wrest control of Aotearoa involves, firstly, wiping out the indigenous Ariki, or aristocracy and their Armed forces. Secondly: the enslavement, and continual oppression of the remainder of the population. Third: The Introduction of new land laws, (Land Court; 1865) and the creation of puppet Ariki, (Kingitanga, Ko Huiarau) and Govenorships (George Grey. Paul Reeves representatives of Britain). And Fourthly: by turning the old elite like the remnants of the Ahupiri Council, ex-Ariki, (Ropata-WahaWaha), into the bureaucracy, the collectors of Tribute. This can only be maintained by the protection of their class societies, and Elite’s (Louis 1997; 156). This turns Te Iwi over time into what is known as an essentially warring greed based capitalist societal Ideology. Which is well demonstrated by Te Iwi involvement with the 1st and 2nd world Wars. Te Iwi have become more suited now to the ideology that to have control of mother nature and the forces of nature, all they need do, is do as the pakeha says or risk losing your life.

The pakeha are a people who have been labeled as The “Warring Northerners” (Te Rake: 1926: 21). Nevertheless the pakeha are an Iwi who descend from Te Ira Kehu (White: 1920, v2 p. 34), an Iwi that has never had a problem with the exploitation or enslavement of others. In theory another descendant of Te Iwi (Rout: 1926; 10, 36,146,152, White: 1920; 33). This is further detailed in the chapter on “concepts of reality”. There have been many Iwi Parliaments over the last 200 years, Rua Kenana built one at Maunga Pohatu, a Round structure that is mirrored in the Present Parliament building. Te Kotahitanga, a church inspired movement of the early 19th century. The government inspired Kohimarama of 1860 used by government dissidents Donald Mclean and George Grey, to instigate Iwi non-support to the proposals of
Taranaki Arikinui Wiremu Kingi Te Rangi Take. Who demanded Ariki-Tanga over his Lands, in 1860. Which resulted in the genocidal policies the British Government instigated on Iwi from 1860’s, onwards.

Te Rake spoke of the government of the Sumerian people to have been the first of
it's kind in the world. Which is the one that has managed to remain consistently to the
fore of Te Iwi preferences as a societal control mechanism. Humanitarianism had enveloped the World by the 1430's the great reform act and the French Revolution had
Wrenched control of governments away from the Monarchy, or the Ariki with legislation
requiring that an upper Legislature be given judicial power where by in the
1800 's England had moved to the transitional stage of removing the power (Mana),
of the Royalty to a symbolic status, to the rule of the common people.
On arrival in Aotearoa they saw a Monarchy in mint condition, a people who’s very
Practices fascinated and repulsed the white invaders, a spiritual people, who appeared
like gods to the unimproved pakeha, with ceremonies that were spectacles of the
grandest scale. Europeans were fascinated and as equally appalled at what they witnessed (their misplaced goal was to civilize the “savage heathen”), whereas
in a painting by George French Angus in 1820 of Hongi Hika standing between Samuel Marsden and Waikato Tairea, as such says:

"A Race of the finest specimens of Human Beings I have ever seen". 2

A statement not made lightly. What of the drawings of an altercation between Te Ati Awa and the Pakeha in the eighteen forties, on what was then Boulcott farm, resulting in many white
men dead, with minimum fatalities for Te Ati Awa, the picture depicts, a Te Ati Awa
Warrior eleven feet tall, preparing to behead 18 year old Johnny Boulcott. If this
Depiction is correct, it would have been a Toa of, Te Whare Pouri, and Topeora. A
sister to Te Rauparaha, who commanded an Army of up to three thousand Warriors (Simmons: 1986.p 6). One percent of the standing army of the Confederated Tribes, of Aotearoa (Nukuroa).
The ability of the Iwi to produce warriors of such renown is far too numerous to be ignored.





Kingi-Tanga

The Kingitanga (Hurinui: 1920) was an organization Ko Huiarau allowed, its inception was thought of, to help throw off the attention of the imperial Pakeha. And is an excellent example of a protective mechanism that was utilized by Te Iwi. So that by deliberately establishing a Kingship through its Ahupiri Council, enabling Te Whero-Whero to become King in 1858. Allowed the Ko Huiarau to survive virtually unmolested since they began losing control of the Banking system, in the mid 1800’s, by way of the Awaroa Bank (Forbes: 1995: 36). But what is most significant about this is that Prior to the Pakeha being here, the Ko Huiarau controlled and owned all the land. Administering, Health, Education, Employment, Commerce, taxes, Manufacturing, Agriculture, enterprises, Import and Export.
But today Kingitanga is accepted as a microcosm of what should be in place Nationwide,
But never as the epitome of Te Iwi Monarchy, or Aristocracy. Though whakapapa
does show that, Tainui links to Te Arawa through Hoturoa and Tama-Te-Kapua. Gives Tainui a link to that position. At the time Tamehana Tarapipipi, was lobbying the different Iwi for the establishment of a parallel kingship. Found that on offering the mantel of King to, Te Kani o Takirau of Ngati Porou, and Te Heu Heu of Tu Whare-Toa, both refused because they felt they were already Kings Therefore it was unnecessary for them to consider accepting such an appointment.

Te Whero Whero as Arikinui of Tainui was also a member
of the Ahupiri 3 council (Simmons: 1986. p. 11). Hence Kingitanga has become more a contemporary Iwi structure. In David Simmons book Te Riria,(1986) Te Whero-Whero is named as one of the signatories to the Declaration of Independence of October 20, 1835. A process, Tainui were well aware of, and participated in. So as Ariki-Nui of Tainui ‘Te Atairangi Kahu’, is a great representative of Te Iwi. Particularly as a modern Taiopuru, and as a member of the Ahupiri Council, Te Atairangi has remained a strong advocate of Iwi concerns, and will go down in history as a wise and progressive Ariki Tapairu. Kingitanga is a great example of these ancient paremata, which have like Ko Huiarau managed to stay intact and vibrant, Kingitanga have managed to remain intact as long as Ko Huiarau has, Whose longevity like Tainui can be explained by many causatives. One; was its ability to retain its Monarchy. Two: its ability to act as a guardian of the Nations Ancient korero. For the preceding generations, retained through proverbs, waiata, Names Whakatauaki, Whakatauki me nga karakia. A whakatauaki that would be appropriate for this would be that which ‘Te Mahairoa’ uttered. He was a Ngai Tahu Ariki tohunga who it is said was trained by the Tohunga Te-Raho. Who could bring on the fog, wind, and snow, and also had the power of invisibility. His power to heal it is said came from out of nowhere. Whilst diligently administering to the people, the Issue of his peoples Land4 became the source of a renewed vehemence within him. Towards the encroaching white man (Mikaere: 1987; 32) He uttered a whakatauaki that epitomizes the fighting Spirit of ‘Te Iwi’.

"Ka Whakatupu Takata",

which translated meant.

"grow people".

Which is exactly what Iwi have done, and are still maintaining. Since then the Iwi population growth Virtually quadrupled between 1860 to 1960. Three: (law) lore was designed around the people, being able to assume that they had say. With no one person having, complete ownership of land, therefore the Ariki-Nui, were the recognized Guardians of the land.
The Taiopuru was the highest office to aspire to, and was generally a political choice, with social engineering of recipients. The Council of Elders always planned this, it was not through chance that the elected one, or the Chosen One was the right one elected by the elders of the Whanau, Hapu, and Iwi. It was the high state of Te Iwi knowledge and technology that made it possible for them, to be able to for generations and eons, manage, to propagate the entire planet.

Natural Selection

Darwin’s philosophy, on Natural Selection which was so similar to the Te Iwi philosophy concerning Evolution, through Natural Selection by the female, and the survival of the fittest. Produced huge Antithesis to the thought that People, were once a species of less intelligence. Placing Human beings as having descended from apes. This also created much theological soul searching, particularly amongst Creationists. Who believed that, the Universe, people, this planet, the sky, and the moon, and all living things were not there because of the theory of natural selection. Moreover, they were in existence because of some divine intervention. Which Te Rake did not totally support (Rout: 1926. p. XXX11). His discussions on Te Iwi depict Te Iwi as having also descended from another creature, from another state of being. Whereas the Creationists believed word for word what Genesis chapter 1 says. Where it is claimed, that people had moved from a state of barbarism, to the pinnacle of human endeavor with consummate ease, built in six days rested on the seventh. Both reasonably close speculations of the origins of all things, there is no evidence to dispel either theory. Though what Te Rake says, includes to a degree both theories, for instance he claims that, Te Iwi were able to survive the many cataclysmic eons that preceded today, by mating with other species. When the planet (Papatuanuku) goes through her natural rhythms, Ice Ages, floods, land reformations, the birth and death of continents, people must always be prepared for those situations. These are but a few of the subjects taught in the whare Wananga. So it appears as if there is now a beginning towards a form of convergence, an understanding of the intricacies of Ancient Iwi teachings and traditional knowledge. Where the Ko Huiarau fits into this, convergence is principally up to the people. But what appears also from the words of Te Rake talks about how by some divine intervention the gift of agricultural excellence, was mysteriously gifted to some eponymous ancestor before everyone else. This is of no real importance to anything worth claiming In the sense that this is significant enough to give Te Iwi, the definitive claim, as the source of Darwin’s theory. Which Te Rake insists, he learned off the Ariki of Te Tai Tokerau during a four-year circumnavigation of the world? Visiting the ancient civilizations worldwide, on a scientific expedition ending in a four week stay in Aotearoa 1836. I wonder.

Wananga

The Whare Wananga system inculcated the people with the Ideology that was conceptually inclusive, designed to provide equal opportunity, and representation of all for all. With each Iwi Runanga, whare wananga based, and connected, directly to Ko Huiarau control, similar to a general assembly. With the Ahupiri council, having enforcement abilities. The chosen Taiopuru had automatic chair of that council which was made up of the most powerful Iwi in a Particular time. The Taiopuru normally lasted 10 to 15 years; this type of Communism was the form later inappropriately applied by Lenin. On the United Soviet States of Russia last century, resulting, in the amassing of huge surplus’s. Setting in place huge armies to protect their surpluses Creating envy and Jealousy all over the world, causing the needless slaughter of whole tribes. The implementation of direct communism must be applied with great care. Anyway when oppression is used, there must be but one goal, to totally annihilate the oppressed, or enslave them. The Russia that grew to its great strength must also be recognized as another one of the Iwi spoken about by the Kaumatua. Whereas, if a more caring administration had been used on Yugoslavia, Poland, Kosovo, allowing countries who join, Republican franchise, or Regionalist democracy, though colonisationist theories are becoming less attractive. If better treatment is then given then it can be better for USSR, whom as the only force big enough, to withstand the oppressive system that Capitalism has applied on the world in its lust for more. They must persevere, that is why Te Rake (1926 p. 10), accordingly states that whilst Te Iwi were travelling through Europe they left people in many places, this thesis is primarily concerned with the investigation of this claim. Who eventually take control of those areas, becoming large and powerful nations, having no idea as to how they came to be there. (5) That in their search for answers inadvertently oppresses the very ones they are looking for so until Te Iwi feel the time is right to pass that information on. It will only happen when the inner eyes are opened.
Kohuiarau disciple After a chance attendance at a Mana Maori conference that was being run by Eva Rickard at Whaingaroa, 12-15 May 1996. A Hui that could have been unmemorable but for the appearance of a Kohuiarau disciple. Who seemed to single me out to talk to. He wanted to discuss the issues that were confronting his hapu Ngati Whawhakia in terms of their position on the settlement of the Tainui raupatu claims that at that time were moving towards a closure with the Government. Plus his work with the youth of Tainui in the court system and how Ngati Whawhakia were strategising to rectify and remedy the situation. It was a moving experience for me, mainly because when Ko Huiarau made themselves known it was as if they were expecting me, like it was supposed to happen. What happened after that was also strange, after the Hui, I went to see Te Kuru at his home, he was the head of the Ngati Whawhakia section of the Mongrel Mob who had changed their chapter to Te Ko Huiarau, and had adopted, Uenuku as their Haki. The Symbol of the Ko Huiarau but principally the flag of the Taiopuru, Waikato Tairea the IV. Te Kuru had devoted himself to the Ko Huiarau, to take the message to the Iwi.
Anyway Te Kuru lived in a Whaingaroa Tribal reservation (Ngati Whawhakia) of Raglan in a Housing Corporation house which he, his wife and six kids were to be evicted from the following week. Te Kuru put on a cup of tea and all the while he spoke of the Ko Huiarau, he appeared to be directing his voice in my direction. Like he wanted to impart some thing important, he came over to where I was, holding a book, he handed it to me and continued his korero about the ko Huiarau. Which I found very intriguing, because he was reciting names I recognised from my own whakapapa, the names were like bells, signposts. The book was written by David Roy Simmons in 1989 it was called 'Te Riria', the book was familiar and slowly leafed through it whilst Te Kuru continued quoting whakapapa. I handed him the book and he opened it to a painting on page 35, which was of the Taiopuru of the “Confederation of Confederated Tribes of Aotearoa”, ‘Waikato Tairea Whareherehere’. A portrait by George French Angus, painted in 1844. Te Kuru looked at me and said, 'this is the Taiopuru, it has a remarkable resemblance to you' I looked at the Painting, which Simmons had used as a graph to delineate his explanations for segmentations of Ta Moko. Rather ignobly, anyway he said "ko koe tena", followed by 'Te Ariki', and bowed his head, I was rather embarrassed, I wasn't sure but I think he had meant that the painting looked like me, or was I a nephew to the Taiopuru, the Supreme Arikinui, I suppose I am but this didn't concern me then, the Ko Huiarau had caught my interest, the name Waikato was a name the Kaumatua had always spoken, but this name was always spoken like so; Karena raua Ko Waikato, the names seemed to be inseparable and according to them, Waikato Tairea was the same Waikato, Hongi Hika had accompanied to England in 1820 to buy muskets and ammunition in preparation for war. In addition the Kaumatua have said (personal conversation with the Kaumatua of Ngati Rahiri, Ngati Rehia, and Nga Puhi) it was Waikato who was in charge of that expedition, not Hongi Hika. It was Waikato who went to England to buy guns for the establishment of his rule. He was the chosen one; from a babe he had been trained for just such a situation it was his destiny. Though, the Kaumatua only recognised him as a brother to Karena Puhi and Takawaka. One of his Kainga was at Kaihiki in the Bay of Islands also they say he allowed the pakeha to settle in Aotearoa. But, nevertheless according to Tikanga the Taiopuru can only be chosen from the hereditary families, which generationally would number in the hundreds, each generation. So to the Kaumatua, although he was the Taiopuru (Prime Minister) of Aotearoa, to his whanau he was just another one of the boys.
Similarly the present Taiopuru (1999) was chosen at the age of three he too was trained in the Whare Wananga, when he turned fifteen, he was chosen to be the next Taiopuru by his grandfather, (Simmons: 1989. p. 3) so this would have been the situation presumably with Waikato Tairea Whareherehere the 1st. He was a son of Te Puhi, (Whakapapa 1) of Ngati Pou, Nga Uri o Hua, Ngati Tautahi, Ngati Hine Te Rarawa Te Hikutu, and Makareta who was of Ngati Rehia, Ngati Pou, Ngati Tautahi, Ngati Wai, and were both descendants of Te Pahi of Ngati Awa, and Nga Puhi. Bay of Islands (Pewhairangi) was their base as it still is today.

So the Waikato Te Kuru had refereed to, is the same Waikato in the Karena Whakapapa. Then Te Kuru tells me that this is the direct descendent of the present Taiopuru of Aotearoa, so naturally I wanted to know more, to do a comprehensive study of the whole subject, the subject of Ariki-Tanga, therefore it is fortuitous that the information needed to do this investigation has been virtually falling into my lap, or as Waikato Tairea states in his foreword to D R Simmons' book "Te Riria", 'this knowledge is only found by certain research', in other words the type of research design you utilize to find this truth can only be the type that they allow you to have which can come from solid investigative research but most importantly what comes from the heart.

Whakapapa 1
Ko Karaka Te Tangata

Karaka Puketawa
Puketawa PUHI
PUHI Karena ratou ko Takawaka, me Waikato Tairea.
Karena Eruera
Eruera Ko Pita (Registrar Generals Office records R.G. 73/4/15 2)
Pita Kaneihana
Kaneihana Geoff Karena



















Whakapapa 2

Rere Te Toko

Tareha Makareta Hoori Te Pakira


Koiuru Parangi Makarita Karena Puhi
Ngawati Aperahama
Tere Hira Mariata
Parangi Eruera Tuihana
Piripi


Takawaka Karena Puhi Waikato Tairea (ж)

Tohu Kakahi Mokaraka (Ψ)


Hemi Ngapine Piripi Eruera Karena Hira

Te Ao Tawhara Ngaroma Kahurauta H Weka Hikitia w(1)

Miraka Te Aroha
Pakimana Miria
Totorewa PATU w(2)
(1912) PITA * Te Whetu
Tuihana Te Reo
Te Waiwera Mitai
Heemi Ngapine Teri
Makarita Mana
Te Miringa



* this information is from the book of my grandfather Pita Karena, from whom ascends the whakapapa of
Waikato Tairea. Which My mothers brother, Uncle Eruera Karena has allowed me to peruse. His father Pita Karena left him this. Who always seemed to be a man of noble qualities in a time of extreme hardship.
Ж Taiopuru of the, Ko Huiarau 1844. (Simmons: 1989, p. 35)
Ψ Mokoraka is the line that Waikato Tairea Whareherehere descends from.


This is the part of the whakapapa of Waikato Tairea, on his mothers side.
Whakapapa 3

Teri = Te Ata Arangi (w)

Maraea Hori Rihari
Kingi Maraina Hone Taotahi
Patu Te Waitai Puru Hira Karena
Takuri Reihana Kaiawe Porangi


Nga Wati Wirihia

Kaiawe Hera

Turo Toha


The Celebrated Nga Puhi which is but one of the tribes of Waikato Tairea is a Tribe that descends through Puhi Moana Ariki, which is held to be the Tapu, or Sacred portion, Popoarengarenga after that came the names of common mortals, Tu-Tangata. Te Popoarengarenga runs as follows, the Waka Mamari in which Nukutawhiti with Ruanui arrived, remained at Hokianga consequently converted into stone. There also is the stone baler, and at Onoke is a stone called Te Kuri o Nuku-Tawhiti. A rock in the narrows of the Hokianga, is the buoy of the Mamari. It is highly probable, that Ruanui and Nuku are the same person called Ruanuku.







The Origin of the United Tribes.

While the Iwi name for the United Tribes is often spelt Ko Huiarau, it is
correctly Ko Huiaroa or Ko Huiarau, both of which can be defined as a gathering at large and a gathering who are tied together. It was at that time that Terehou of Ngai Tuhoe, having successfully led the united tribal armies of Tuhoe, Ngati Marumaru, Nga Herehere, and Heretaunga against the incursions of the Warehou Hapu of Ngati Awa under Te Mataranui, A proposed plan to further unite all of the
tribes of Aotearoa. the plan was to operate on two levels, the first to unite the tribes by blood at the Ariki level, the second to unite the Tribal armies in a common defense policy. Both of these were long term projections. An immediate start was made on the defense policy, with each tribal area
being organized into a series of defensive positions tied into pa, defended gardens, storage areas and communications. In 1836 three War canoes were constructed at Whakaki lagoon near Wairoa and carved at Turanganui. These were to patrol the coasts against the main threat of that time, the northern
musket raiders. One of these canoes is 'Te Toki o Tapiri', which became a koha to seal a peace contract with Nga Puhi and now rests in Auckland Museum.
Te Rangi Topeora of Ngati Toa and Ngati Raukawa was the supreme commander of
the United Tribal Armies following Terehou. She relinquished the position to her nephew Te Rauparaha, after his death in 1849, Te Rangi Topeora served again until her death in 1873. Being, succeeded by her daughter Topeora, also known as Tiopira, who was also of Ngati Kahungunu, Ngati Marumaru, Ngati Raukawa and Tuhourangi. Who disbanded the army. Today twenty-one guards are retained as a bodyguard for the Taiopuru.
The plan to Unite the bloodlines has perforce taken a long time.












The contingent that went to England 1863













Eruera Karena sitting in his garden at Kaihiki a mokopuna to Waikato Tairea the conqueror.



The Ariki Taiopuru of the United Tribes in 1808 was;
Waikato Tairea The Conqueror te Taiopuru.

Nga Puhi
Nga Herehere,
Ngati Maniopoto
Ngati Kahungunu
Ngai Tuhoe
Tuwharetoa
Taranaki,
Nga Rauru
Ngati Ruanui.

Taupiri Whareherehere. Taiopuru

Nga Herehere Ngati Raukawa
Ngati Maniapoto Ngati Maru
Ngati Kahungunu
Ngai Tuhoe
Tuwharetoa
Taranaki
Nga Rauru
Ngati Ruanui

Noa Herehere Taronga Te Nuku (3rd Taiopuru)

all the above +
Ngati Whatua
Ngai Tahu

Taupiri Taronga Whareherehere (4th Taiopuru)

all the above +
Nga Titoki
Ngati Porau

Te Maremare Watene Haronga (5th Taiopuru)

all the above +
Ngati Hineata
Urewera
Ngati Whatua

Noa Whareherehere (6th Taiopuru)

all of the above +
Ngati Awa
Ngai te Rangi
Mataatua

Taiuru Tainui Waikato Whareherehere, (the present Taiopuru 1999)

Ngati Hau Ngati Rangi Parawhau
Nga Titoki Ngati Whatua Ngai Tai
Te Aki Tai Ngati Paoa Ngati Hine
Ngati Mahuta Ngati Raukawa Ngati Maniapoto
Te Ati Awa Ngati Rahiri Taranaki
Nga Rauru Ngati Ruanui Ngati Maru
Ngati Pahau Tuwharetoa Ngati Awa
Pourangahua Nga Herehere Te Whatuiapiti
Takitimu Ngati Porou Nga Urewera
Te Ati Hau nui a Paparangi Muaupoko
Ngai Tahu Ngati Mamoe Nga Puhi

The Treaty of Waitangi did not just happen on 6 February 1840. When Hobson arrived he came armed with a set of instructions from the British foreign office which instructed him to negotiate with the United Tribes of Aotearoa a Treaty. This was just the last in a whole series of events which occurred before the Treaty was signed, and which followed.

"These events are those which truly make the treaty a contract between
“two people, two nations", (Simmons: 1989 p.5).

which as he knows was not the real intention nor has it been the end result, and as the Tangata Whenua have asserted Since that fateful day, that pakeha must, 'Honor The Treaty', before any assumptions of there being two nations living harmoniously together, ha. Which today sounds like a pitiful whimper compared to the indolent way the descendants of Hobson now treat Te Iwi.

Who have essentially become the victims of the treaty of waitangi. According to Orange (1987, p.11) and Simmons (1989 p.5) In 1831 thirteen Chiefs sent a petition to the King of England to ask him to become a friend and guardian of the islands of Aotearoa. Simmons calls them 'Northern Chiefs', but they were representative of all the Iwi, by insisting that they requested willing submission does not correspond with the History that now faces Iwi today. Seriously did Iwi request that the King of England send his emissaries to enslave Te Iwi?, no!, I think not. According to Hohepa Te Rake, Te Iwi, knew of the Pakeha and had been in contact with them for eons, Te Iwi still remembered them from Mehiko. Where according to tradition, the northern Invaders, (meaning the White Iwi: refer to Rout; 1926: p 30 for a detailed explanation), or as Te rake calls them unimproved barbarians, had attacked Te Iwi whilst they were in Mexico, and Peru. Precipitating their migration to their other whanau in Polynesia, so why would they invite them back to their side as Simmons says.

Petition
Their petition had demanded that the English control their Traders, and Merchants. Who were uncontrollable to the extreme, and Iwi had gathered to request that king Edward the fourth control their people. All the people who traveled to England on that delegation were members of the Ariki-Tanga, or the Kohuiarau, and the Ahupiri council. Essentially they were representative of all the Iwi of the motu. Which they had genealogical links with, they were;

Wharerahi: (Wharenui) of, Paroa, Ngai Tawake, and Te Ati Awa, of Ngati Kahungunu.

Rewa: (Maanu) of Waimate, the brother of Wharerahi who also had links
with Te Ati Awa, and Taranaki.

Patuone, and Tamati Waka Nene, of Hokianga, Ngati Hao, and Ngati Kahungunu.
Te Kaeaea or Kekeao, of Ahuahu, of Ngati Hineira, and Ngati Puhara Turangi.

Titore: of Kororareka, Ngai Tawake, Nga Puhi, Tuhoe, Urewera, and Tuwharetoa Taupo.
Te Morenga: of Taiamai, of Te Uri Kapana hapu of Oromahoe, of Ngati Rahiri, Ngati Pou and Ngati Marumaru of Te Reinga.

Hara: of Ohaeawae Ngati Rangi, and Tuwharetoa.

Atuahaere: of Kaikohe of Ngati whakaeke and Ngai Tahu.
Moetara: of Pakanae of Ngati Korokoro and Ngati Huia, Ngati Raukawa and
Waikato.

Matangi: of Waima of Te Popoto and Kawerau Kaigaroa.

Taaonui: of Utakura of Te Popoto and Nga Herehere, Wairoa.
So the issue here is not who these representatives were but who they were related to, and who they represented. Under Tikanga a chief who could talk for more than one Hapu stood and spoke for his first tribe, then when speaking for another of his tribes he/she would then stand to the side so as
not to trample on the mana of his other tribe, In the same way a chief who are recorded as belonging to more than one tribe often used a second name appropriate to that area, Te Whareumu, Te Huritea, Kingi Hori, King George a northern chief of Ngati Manu of Karetu, and Otuihi in the Bay of Islands, was
also 'Te Whareumu', of Mahia Peninsula of Ngati Kahungunu and of Otara Marae Opotiki. He was equally well regarded as belonging to Te Whakatohea, Tuhoe, Tuwharetoa, Ngati Awa as well as his other tribes and was recognised by those Tribes.

Now although these names can all be found in many publications the purpose for their presence in this study is to discuss the real purpose as to why those Tupuna went to England. Sure they were concerned with the impending arrival of the white man having by 1810 seen them murder the Arikinui Te Pahi, their abduction of Tuai, and Turi in 1804, the wholesale slaughter of sea mammals up and down the coast of Te Ika O Maui, and te Wai Pounamu. Te Pahi whom Samuel Marsden had met in Australia in 1805, resulting in Marsden being invited to visit Rangihoua which he did consequently setting up a white
community at Rangihaua buying up huge tracts of land for five axe heads for the establishment of the Invading white Traders. not realizing that his presence was not supposed to last two hundred years.
So as Simmons asserts, the delegation that visited King Edward the IV in 1831
was, to ask that England be a friend of the Confederated tribes. And to request permission, to fly a flag, that is a total fabrication. The Confederated tribes went to, England to demand that he either control his people whom had been uncontrollably arriving in Aotearoa since 1769 and had become totally uncontrollable. Or they would come under the jurisdiction of the Confederated Tribes of the Ko Huiarau,
which could under ancient lore mean deportation, Imprisonment or death. Which the confederated tribes were entitled to do. But the laws of Manaaki-tanga are so strong in Te Iwi, that they would not do anything to antagonize another nation, unnecessarily. With Ariki nationwide politically split with 50% wanting the Pakeha, and 50% not wanting them. Ko Huiarau begun losing ground around 1840 onwards which is explained in great detail by Koro Pipi (1998), and Mahinarangi Forbes (:1995).
Much of what has been recorded around those times by pakeha scientists has generally had a derogatory slant to the possible intent of Iwi. Simmons talks about the delegation of 1831 being only a northern concern, intentionally misinforming people of the past and now because it is in PRINT, the future.
What has been shown here in reality is that, Te Iwi, are so inter connected that that would be virtually impossible for any one person to do. Which is to claim whakapapa to only one Iwi, though this is entirely up to the individual. Having the audacity to state Iwi Tradition, Simmons interprets an earlier meeting between Hongi Hika and King George IV in 1820, as a plea by Te Iwi for the British to come to Aotearoa and buy land. Which in actuality according to what Te Rake (1926. p147) and Waikato Tainui Tairea (1989: p.19) states, was not the intention, he was instructed to see what they wanted. His Ta Moko does not have the Takarangi symbol on the upper part of both cheeks. Which interprets as one who is still of the Ariki line on his fathers and mothers side, but not Ariki-Nui status. Therefore he could only be granted Ariki status for his lifetime, but was essentially only allowed noaia status and in a bust, which he provided a carving of, it is thus clearly depicted (Nelson; 1996, p.7). His purpose in life was the protection, of the Taiopuru; he was also the holder of the ‘Rakau o Tu’. So for the purpose of that trip he was the appointed bodyguard of the then, Taiopuru, or the personal soldier of his younger cousin Waikato Tairea, who as a 16 year old, was given an audience with King Edward the IV, which is not unusual. Certainly his presence was one aspect that Historians have failed to recognize concentrating on Hongi Hika and his exploits.
We will look at the life of Waikato Tairea, not his whakapapa which has already been shown but his role during those tumultuous years, during the time of the most critically fatalistic era for Te Iwi, there is much evidence available today of Waikato Tairea. The information compiled by, Mahinarangi Forbes and released in 1995 as a claim to the Government for Institutions that Ko Huiarau had set up and consequently stolen by the Colonial Pakeha Government, will here just briefly document these institutions their origin theories, Archaeological, Mythic, Philological.



Arikitanga
Iwi Runanga

Hapu Hapu Hapu Hapu Hapu
Runanga Runanga Runanga Runanga Runanga


Nga Marae Nga Marae
Nga Marae Nga Marae
Nga Marae


Two Representatives elected for Iwi Runanga from each Hapu Runanga, two representatives elected by each Marae.













Internals for Marae Based Hapu



Whare Tupuna
Marae
Ariki Rangatira



Taumata Kaumatua elected by Hapu
No less than 4 no more than twelve



Internal Commercial Banking Marae Justice and Security
Operational Arm of Marae






Internal Affairs


Health Education Papakainga Welfare Hapu registration







Commercial Arm



Forestry Fisheries Lands Resources Ventures







Banking


Treasury


Marae



Justice Police Security Hapu









Te Whare Wai Hau Tapu

Te Moananui Te Whare Te Whare Te Whare Te Whare
A Kiwa Te Karere Taonga Whaka Ahua Tairea


Te Whare Reserve Royal Ariki
Affairs Bank Palace Ahupiri
Internal Awaroa Guards Council


Wai Hau Tapu

Iwi Commercial Independ Iwi Iwi Confederation
Internal Whare Corporate Justice Defense Of Ariki
Affairs Hoko Bank Whare-Ture whare
E Hoia


Iwi Hapu Whanau











Whakapapa O Te Karere

Iwi Couriers


Iwi Shipping Iwi Transport


Union Steamship NZ Rail NZ Road Services NZ Air

Shaw Savill All railways stock Individualized & Teal Air
& buildings privatized Co/-

Tranz Atlantic
P&O Line
National Airways
Corporation
Still Fly Taiopuru Colors
Red, Gold, White, & Blue









Whakapapa o Awa-Roa.



Structure of the Awaroa Endowment spoke In 1808
Awaroa Endowment Trust Bank at Kororareka
Trust still held safely
With Ko Huiarau Onehunga Endowment
Sec 71 paragraph 72 Trust Bank
Clause 15 & 16.
Bank of New Zealand
Equity to be paid to Accounts absorbed
Iwi Nation. Into BNZ in 1889
After the death of Noa
Sold to Fay Richwhite & in 1884
Foreign Interests in 1990 without consultation
Without Authority of Iwi
Nation or share of Equity





Traditions

According to Ko Huiarau Tradition the Awaroa trust bank came into being at Kororareka in 1808. Established by the Taiopuru, Ko Te Riria 11, also known as Waikato Tairea the Conqueror, of the Confederation of Chiefs of the United Tribes. Payments were made via the Awaroa Trust Bank from the Colonial Government of New South Wales, who employed Iwi warriors in their forces as ehoia herehere, ehoia whareherehere and waka ehoia herehere. Under the declaration of independence an agreement was made between the crown and the Taiopuru of the United Tribes who represented the Crown under the Crown of England. The Taiopuru provides all expenses for transport, horses and an area of free residence. All expenses for guns, uniforms and wages were to be provided by the crown via funds deposited in the Awaroa Trust Bank. Which was never paid. The Awaroa Trust bank was moved from Kororareka to Auckland and then to Napier. Later it was set up in Cambridge and eventually before the takeover by the BNZ, the Awaroa Trust Bank was in its final days based in the suburb of Herne Bay Auckland. With the Iwi Mail being their agencies though out the country. Meanwhile the Crown had set up the BNZ and in 1889 the Government of that time became the trustees for the crown and shareholders of the Awaroa Trust Bank for the proportional representation of Pakeha.
In 1889 the Government absorbed all the accounts within the Awaroa Trust Bank which included the 10% share of all profits from lands bought and sold by the crown and revenue from the Native Mail the native Couriers and all Te Iwi Trade, by Trade and Industry. The Government under Law was to pay the Confederation of Tribes their shares of the profit of the BNZ, which never happened. Since 1889 the Government sought to stop paying any monies to the Confederation of Tribes. The Awaroa Trust Bank is still in existence. A subsidiary Bank the Onehunga Endowment trust is used today for trade and industry and was also first heard of in 1808, at Kororareka.




Constitution of the Awaroa Trust Bank.

Objective: A place of security offering certain financial services, such as the safe keeping of money and lending of money at Interest. All money transactions for trade and industry passed through the Awaroa Trust Bank.
Principals: The Te Whare Awaroa is secured by the Ariki of Ko Huiarau and remains within the protection of the Te Iwi Sovereign, being the Whare Tairea. The Ariki may elect an appointee with good banking skills, which in turn will elect a board of no more that twelve members, and no less than four with the appropriate knowledge of operating a Trading Bank.
There were two main accounts with the Awaroa Bank, being “Te Moananui A Kiwa” (handling all profits and transactions within Aotearoa). And the Onehunga Endowment Bank.
Term of Election The board is re-elected every five years (to be changed to three years).
According to the Kaupapa of Ko Huiarau, everything of value to Hapu/Iwi was registered through Ko Huiarau and banked with Te Whare Awaroa or the Awaroa Trust bank. There were two separate accounts, Te Moana-Nui A Kiwa, and the Onehunga Endowment Trust.

1) The Te Moananui a Kiwa Account: handled all profits from export/import with-in the United Pacific. 23% of the profits were held by the Awaroa Trust Bank and was within it-self, broken down again to the following percentages of 10%, 10% and 3%.
1.1) 10% was held with the Awaroa Bank and broken down to the percentage of one guinea (21 shillings) to 11 shillings, 7 shillings and 3 shillings.
1.1.0 11-shilling percentage was extended towards the administration of the different houses within the Whare Tairea.
1.1.1 7-shilling percentage went towards administration of the Awaroa bank.
1.1.2 3-shilling percentage went to the Rangatira of the Seven Tribal Areas for covering the cost of Hui within their tribal area for any Hapu wishing to bring forward grievances before the Taiopuru.
1.2 10% was always returned to the country from where the product came from by way of facilities towards, Health, Education, Papakainga and Welfare. E.g., If Fiji had export goods to Aotearoa, then Fiji would inform Te Whare Te Moananui a Kiwa of their needs required for Health, Education, Papakainga and Welfare.
1.3 3% was expended towards the operations and administrations of “Te Whare Te Moana A Kiwa”.
1.4 The profits of 77% went back to the country from whence the product was exported.
2.0 The Onehunga Endowment Trust Account: Handled all Te Iwi Trade and Industry within Aotearoa. 10% of the profits was expended towards the administration of the houses within the Te Whare Tairea.
2.0.1 The 11-shilling percentage was expended towards the administration of the houses within the Te Whare Tairea.
2.0.2 The 7-shilling percentage was expended towards administration of the Awaroa Trust Bank and distribution for Health, Education, Papakainga and Welfare through the Internal Affairs.
2.0.3 The 3-shilling percentage was distributed to the 7 tribal areas as in representation to proportion of Te Iwi population.






Te Whare Internal Affairs Constitution

Established: 1808. Recognized in 1813 by seven main Tribal areas.

Objective: to monitor and distribute monies for health, Education, Housing and Welfare according to the different tribal area needs. Equity was measured by the representation of Te Iwi population of each Hapu/Iwi.
The Te Iwi Internal Affairs were responsible for the position and accountability of the following appointees:
High Court Judges
Magistrate
District Judge (Representatives for tribal area).
Mataatua Ariki Ambassadors and Honorary Ambassadors appointed to different countries within Te Moana Nui a Kiwa as well as all other countries around the world e.g., South Africa, America, England and Australia.
Security Security personal to accompany visiting foreign Ambassadors.
Secret Service Trained appointees in defense for the protection and preservation of the Ko Huiarau.
Defense Awaroa ehoia were trained for defense purposes in the Iwi Navy, Iwi Military, Iwi Waka, and Iwi constabulary.
Tax Revenue taxes were collected by Iwi revenue collectors within each tribal area from Iwi businesses operational in Trade and Industry in Aotearoa. Whereby 10%, of their revenue was paid into the Te Iwi Internal Affairs, to be expended towards Health, Education, Housing and Welfare, this was increased to 13% in 1861.


Houses within the Te Iwi Internal Affairs


1.0 Education:
A Te Kohanga Reo
B Whakairo Korero
C Whakairo Waka Te Whare Waka
D Whakairo Tangaroa
F Whakairo Rongoa
G Whakairo Tupuna Ko Huiarau
H Whakairo Taiopuru Ehoia

1.1 Health Mobile Clinic
a Medical Surgery
b Dental Dental
c District Nurse X-Ray

1.2 Housing Trainee
a Rentals Architects
b Sales Surveyors
c Commercial Builders
d Retail electricians
Plumbers
Air conditioning consultants
Landscapers
Bricklayers etc.
1.3 Welfare Internal Affairs
a IHC a Diplomats “Te Moana Nui A Kiwa
b Homeless b Kaitahutahu Ariki Knights and Dames
C Kaumatua c Trade and industries “Aotearoa & Te Moana Nui a Kiwa
d Immigration
e Public Relations

f Security Services




Hi Ika
The areas of Moana beyond the tribal fishing grounds foreshore is what is known as Hupuku Waimana. The ‘Deep Sea’ fishing grounds includes the vast ocean which extend beyond the Tribal foreshores of Aotearoa and has always been shared amongst the seven Mana lines, thus including all tribes.
Under the Mana Lore one quarter of total fisheries was to be left inviolate, one quarter is kept for replenishment, which totals fifty percent of the resource. One quarter was at the sole disposal of the Taiopuru, which was gifted to the Pakeha, one quarter belonged to the Tribes. The mana of the tribes will be determined by the following:

(1) One quarter left for Te Koroiti Ko Tama (Te Taha Wairua)
(2) One quarter left for Te Rarataungarere, the house of conservation and restocking (as a genetic bank).
(3) One quarter left for the Ariki. Under Te Tiriti o Waitangi this quarter went to the pakeha
(4) One quarter left for the Tribes.

The Crown, the Government, today looks after quarter 1 and 2.

No fishing is allowed from the first full moon of November until the first full moon of February, which is the spawning season. All Taiopuru seashore reserves are able to have a tapu placed, on areas as in Crown Point in the Coromandel. This area is kept for breeding grounds for removal to where, the shellfish has been fished out. The area is closed off then restocked, then the area becomes tapu for seven years when it is checked. If the shellfish are plentiful the Tapu is taken off by the Taiopuru sending a Tohunga to lift the tapu so that people may fish again. People who fished in a Tapu area were made slaves eaten or deported.
In 1852, at Tuhoumai Hauraki, also known as Crown Point, Coromandel, a pakeha fished in a reserve set aside for Ariki-Tapairu Heni Pipitea Kunaiti Hauraki, wife of Noa Huka Whareherehere, the Taiopuru of the time, the pakeha was prosecuted. Whereas, such was the Mana and Authority extolled by the Ko Huiarau, that they were able to exercise those qualities, inherent in any Te Iwi governance, mechanism.









The Ancient Polynesian and Proto Polynesian origins of Te Iwi are still a matter of theoretical speculation amongst Anthropologists Archaeologists Linguists and Historians. Linguistic and Archaeological data however, suggest that early origins are still a matter for conjecture, one of the traditions that have not been lost is the name of their original homelands described as Hawaiki Nui Hawaiki Roa, Hawaiki Pamamao, and Raiatea, or Rangiatea.

The Ariki o Te Runanga or the Confederation of Chiefs of United Tribes of Ko Huiarau were the chiefs who signed the Declaration of Independence of 1835 the Treaty of Waitangi of 1840 and were present at the Kohimarama Conference of 1860. Today the hereditary lines of those Tipuna still exist and Te Runanga Ko Huiarau is still the Sovereign body legally representing Te Iwi today. They have conclusive evidence of those facts they know where Hawaiki Nui Hawaiki Roa and Hawaiki Pamamao are. From whatever sources this information has been gathered I believe we could, through a more intensive research Paradigm discover the truth in what Te Iwi, have stressed all along. That they are the only people worldwide who can trace back to the very beginning of known time? According to the records of Ko Huiarau, the Runanga (Iwi Parliament) of the United Tribes continued to meet until 1947, when the Runanga Ko Huiarau was put into recess through the colonizers confiscation policy, resulting in a policy of gradual assimilation. A process, not unknown to the Ko Huiarau, which as the evidence shows were partly responsible for. Only the Executive Council, Te Whare Whanau or Ahupiri
Council, the executive council of the Runanga has continued to meet until the Runanga resumed in 1987. In 1989, the Runanga ko Huiarau went into recess again. To this day the Ahupiri council is still accessible for enquiry’s to be addressed to the Confederation of United Tribes of Ko Huiarau.

So in conclusion it seems that the evidence this chapter produces can verify the validity of there being a governing National body in Aotearoa pre European. Therefore there is no need for the British imperialists to be in Aotearoa any more. The very presence of a governor as the queens representative spells the knoll of an Armageddon that is about to be unleashed on this country.






























[1] These trade Treaties are what the Government today still uses. As in Acts of Government Papers XXXII The Constitutional Set up of Ko Huiarau Government which was gradually taken over by the colonizing Treaty partner through a policy of shady deals, a, 'get the land at all cost', attitude a rather virulent form of capitalistic democracy. This is according to evidence presented by Ko Huiarau to Government particularly the Governor general Consequently the Queen, Ko Huiarau have as the other Treaty partner Constitutional right to fly their own flag; see Simmons; 1989 on page 6 he suggests that Iwi were given permission to fly their own flag, a myth perpetrated and continued by Government. Iwi had been flying their own flag for millennia and, they could therefore demand the aquiesance of the other treaty Partner in matters that negatively affect Iwi, Whanau and Hapu of Ko Huiarau. Which when put into full effect would not drastically affect Pakeha, though there would have to be stricter policies on land, ownership, law and order, and Immigration.
2 refer: Marsdens Lieutenant’s 1918. P. 35.
3 (refer: p.12) 'Ahupiri', Ariki-tanga in operation, the Council of the Arikinui. With representatives from every Iwi that have Mana Whenua, Mana Moana, and Mana Tangata, over particular Areas: also refer to David Simmons. (1989) Ta Moko; page 8.
4 (4) refer Te Maiharoa by Buddy Mikaere, a life history of a Tohunga Ariki of Ngai Tahu who had the ability to lift Makutu and heal the sick "Te Maiharoa", was also thought to have been gifted with the power of invisibility as his Teacher Te Raho had. Maiharoa who greatly influenced another great Arikinui of later years Ua Haumene. Each were adherents of the leftist Weslyans, who seemed to enjoy producing antithesis Ministers all Anti Landsellers. And anti British imperialism.