ariki

These are some of the origination theories of Iwi
Nga korero o nga wa o mua o Nga Iwi o
Aotearoa 456.000 BC-1462: 1769.



He aha nga maramatanga o
Te Ariki-Tanga o nga Tangata Whenua o Aotearoa



Geoffrey Wayne Puhi Fuimaono Karena



He Mihi

Ka eke I Te Iwi

Ka eke I Te Wawa
Ka eke i te Papara
Hui ai Rangitumu huiai I a ha ha

Ko nga korero I puta mai I te tuhingaroa nei, kua whakamahea nga ahuatanga o te Ariki-Tanga o nga Matua Tupuna I te mea koinei ke etahi o nga ahuatanga I tohutohu- ngia ko te ahua o nga koroua Ariki me o ratou Ariki-Tanga o nga wa o mua. No reira, ko te ahua nei he aha I whaingia ai enei tuhinga kia hoatungia te maramatanga tonutia mo tatou katoa, ko tenei tuhinga roa I mahea ana ko te peheatanga o nga Ariki, te nowheatanga hoki me te whakataea ke ko te Ariki me te Tanga. Heoi ano ra I konei ko te kohikohinga o nga rangahautanga, I takotongia e nga kaumatua o nehera. Na ahakoa ratou I whakahuna ana te nuinga o enei maramatanga ka kite ana mai enei rangahau te ngako me te tikatanga o aianei no reira ra koutou tena koutou tena koutou tena tatou katoa



Table of Contents page

Abstract 8
Methodology 9
Introduction 13

Te Iwi 14
Literature review 14
Te Ahua o Nga Ariki 14
Interviews 15
Ngakaipikirau 18
Endnotes 19
Chapter One
What is an Ariki 20
Collectivism 22
3000 year life span 24
The Pakeha 28
Origins of Writing 33
Funery rights 34
Endnotes 35

Chapter Two
Sumer priesthood 38
Moko Kauae 41
Nga Atua 44
Ziggurat 44
Puhi 47
Kairarawa 50
Notes 54

Chapter Three
Traditions, Myths 58 Intangible 61
Nga Atua 62
Alternatives 64
Contemporary Theories 68
Nga Tikanga me nga Tohu 71
Mana 72
Pure 77
Endnotes 79

Chapter Four
Imperialism 80
Concepts of reality (interviews) 83 Kahurauta 85
Wiremu Kingi-Te Rangi-Taake 86
Endnotes 88

Chapter Five
Kohuiarau 89
Paremata a Iwi 90
Genocide 91
Kingitanga 94
Natural Selection 96
KoHuiarau Disciple 97

Whakapapa 1 101
Origin of the United Tribes 103 Petition 107
Te Whare Wai Hau Tapu 115
Whakapapa o Awaroa 117
Tradition 118
Constitution of the Awaroa Trust Bank 119
Houses within the Te Iwi Internal Affairs 122
Taiopuru Colors 126
Classification 127
Physiognomy 133
Notes 138

Bibliography 139

List of Illustrations page

Figure 1 Terrace Gardens (Inca-Peru) 2
Figure 2 Hohepa Te Rake 3
Figure 3 Ngakaipikirau 18
Figure 4 Te Ure-Nui-O-Te-Po 25
Figure 5 Cultivation 27
Figure 6 Eridu temple early 4th millennium. 37
Figure 7 Representations of Wahine 40
Figure 8 Mother-goddesses 41
Figure 9 Stone deities uncovered from Rapanui 75
Figure 10 Waikato Tairea 99
Figure 11 Hongi Hika 105


To peruse the other chapters contact karenapuhi@yahoo.co.uk and I will email them

















ABSTRACT


This essay will examine and discuss the genealogy and governance systems of the Tangata Whenua or indigenous peoples of Aotearoa, a people who have a long and celebrated history of Empires, cannibal armies and generational world encompassing migratory travels, which they have traveled for millennia. The ancient Waiata, Whaikorero and sacred legends found on inscriptions all over Aotearoa speak of the places of origination for Iwi, they refer to places like “Hawaiki Nui, Hawaiki Roa, Hawaiki Pamamao, Hawaiki Tautau and Rangiatea” places, which have become the theoretical places of origination for the indigenous tribes peoples that were found in Aotearoa from 1462, 1769 and onwards by western explorers. The orthodox theories of Iwi origination have only referred to Iwi as having migrated from the east, or from south East Asia[1]. However, this thesis shows how it is probable that they as well as coming from the east, also traveled from the America’s always towards the rising sun. Therefore, it is more likely that the Hawaiki spoken of here is not the Hawaii referred to and popularized by Percy Smith and others scientists at the turn of the 19th century. But it is more than likely, the Hawaiki stated by Hohepa Te Rake in reference to the migration theory from Mesopotamia, Iberia, Mehiko and North and South America and into the Pacific, which is verified by ancient stone inscriptions found in Kerikeri in 1924.

This essay will also show that Iwi are a matriarchal society, and that the system of governance used was called Ariki-Tanga. It will show how the Tangata Whenua of Aotearoa developed an Ideology and culture around this matriarchal Ariki line, a feudalistic form of leadership that was a unique system of governance. In that as a people, Iwi not only gained the respect and admiration of all the other Nations and peoples they met during the many thousands of generations of their circumnavigation of the planet, they also managed to survive the various pakiha invasions while populating the entire planet. Therefore, from the evidence presented in this essay we will be able to see why there is no doubt that Iwi can carry the title of “the mother race”.

Therefore, in discussing the whereabouts of Iwi, another objective is to also examine this system as well as the ideologies of the Ariki-Tanga, or the tangata Whenua Tanga of Te Iwi. Whom it will show evolved a society of such sanguine optimism and perseverance that they were able through a combination of collective ideals, compromistic internal and external development and migrationary expansion, to develop the definitive mechanism and blueprint of what Ariki-Tanga or governance is or was. It was refined to such a high degree that they were not only able repeatedly to rule the world, they invariably were a major player in shaping it. So much so that what we know of the whence of Iwi as a pre-known society and the influences this has had on people of the world today, has to be looked at and reinterpreted. For instance, who else but Iwi could have created the huge architectural structures, the terrace gardens, Puhi-Tanga and the skill of writing? It had to have been Iwi as they are the only peoples world-wide who can Whakapapa to those times. So to search for positive proof of the path Iwi traveled and the territories they acquired, conquered and or ruled plus the nations they established will surely prove to be the discovery of the century. I will also examine the genealogical connections of the mythical and the spiritual. These will be examined through the philological and epigraphical sciences that will then be compared to the philosophies spoken of by Iwi scientists and the philosophies they abide by. So that what I will show, will be that the Ancient History of the Tangata Whenua of Aotearoa was shaped by the unique Iwi philosophy or practice of Ariki-Tanga, a matriarchal form of feudal communism. This encapsulates such social values as, respect, Aroha, Manaki-Tanga Iwi-Tanga Hapu-Tanga, Whanaunga-tanga and whakapapa, these phenomena will show that Te Iwi are indeed the most unique people on the planet and will show how and why they are considered to be the super race or the mother race of all humanity.

Research Methodology

The research methodology that will be used in this study will assist me in establishing what the question is, what the paradigms and standards are that underpin Ariki-Tanga, also what is an Ariki? As in studies of this nature, there are many types of research tools that one can use to seek answers to the question, however because the focus of this essay is Ariki as a governance system, then what we are looking for is spread across many if not all the sciences and disciplines known to mankind. Therefore, a hermeneutic study would be more appropriate since we are trying to locate the connections between the multitude of variables and similarities alluded to by research scientists of Iwi to other archetypical types of indigenous peoples of the world. Where the prototypical and cultural norms traditions, ancient legends and practices of Iwi, which have although been extensively examined by Iwi and pakeha for centuries, do not reach the conclusion that all indigenous peoples of the world are descended from Iwi, through the Ariki-Tanga and that they do have a written language and that they are the mother race, not the savage heathens they have been made out to be.

By using a hermeneutic study, we can re-examine the pakiha theory of Iwi origination such as the three-wave theory where Iwi were supposed to have accidentally bumped into Aotearoa firstly in 800, 1200 BC and 1350 BC. The theory is that these migrations all came from the west, but I am saying that they came from the West as well, traveling towards the setting sun. Which questions the validity of what pakeha have determined to be the truth concerning the possible whereabouts of Iwi, that could be a hoax based on fantasy, mere constructions of modern westernization theory. The Ariki-Tanga System utilized by Te Iwi even today, predates the system used by The Sumer the Assyrian, the Egyptians, the Greeks, Romans, Mongol, Inca, and American Indian ancient peoples societies. In fact, Iwi society predates all societies and races of this Planet. The system that we are studying is called “Ariki-Tanga” the forerunner to the contemporary Ideologies of ‘Democracy’, Communism, Fascism, Socialism, Liberalism, Capitalism and Feudalism.

Hermeneutics is the type of research paradigm that allows the reexamination of conclusions that have been used to define and describe Iwi in this case their whence in contemporary, modern and Ancient times. Research science requires that one design research that suits that particular subject however this is not a true Heurmanutical study, as it includes pagan sciences. This allows for methods of research to be used that have not been used before, which will, as well as covering all these sciences, focus at length on Pagan or and indigenous scientific interpretations. Thence as we go through each chapter, we will cover different sciences and theories and if it seems repetitive, I assure you it is not, I am merely trying to develop theories around subjects that are so inextricably connected and similar, as they each particularize certain areas, areas that are not similar but in fact are not, but they are more relevant to the subject of each chapter or sub-chapter than the previous. For instance the example of Mesopotamia, which is found in books by Elsdon Best, Percy Smith, Te Rangi Hiroa, Apirana Ngata and many others[2] have been discounted, but because this is a hermeneutic study they will be referred to. Only because it is possible to do, this will then be compared to the work of Archeologists, philosophers and theologist’s discourses of the ancient Iwi. Then compared to the theories of Hohepa Te Rake, Waikato Tairea and David Simmons. There will also be comparisons made to the Gods of other indigenous peoples to the Iwi gods, Hani raua ko Puta the supreme one[s] and the many other primary gods of societies world-wide. These will be compared to the myths and legends recorded by scientists for centuries and millennia of Ancient Indigenous civilizations that this study claims Te Iwi founded.
The following chapters will begin by introducing and discussing what an Ariki is, and what is Ariki-tanga where the concept originated and from whom did it descend. For this I will use evidence provided by pakeha and indigenous scientists who have done research on Iwi, on Sumer, Assyria, Maya, Inca, Yucatan Polynesia etc. Like Assyrianologists, Noah Kramer (1979) whose interpretations of Ancient Sumer Tablets (Sumeria = Hawaiki-Nui) posited a time of origination for humanity way in excess of the orthodox theory of 50.000 years by at least 500.000 years. By this discovery, the Archaeological world was catapulted into a frenzy, in their attempt to try to discount the theory of a society that was possibly more ancient than western society. The interpretations of these discoveries produced amongst ethnographers’ historians and archeologists’ world-wide, a wild furor, as the resulting claims turned their weak assertionist theories of the whereabouts of the Ancient peoples of Aotearoa into that ‘mere assertions’. Which compared to what Iwi scientists had stated, placed their knowledge base on shaky ground[3]. From the easier access to Middle Eastern Archaeological sites after World War one and two, there emerged a proliferation of such discoveries, there were numerous studies and reports done that also challenged the accepted theories of the whereabouts of all peoples, this is one such study, following is a breakdown of the chapters.
Chapter one: Te Upoko: will discuss “Ariki” what it is, how it became what it is, what are its doctrines, discussing how matriarchy, Freedom, Justice, reciprocity and the inevitability of fate, enabled Iwi or the Tangata Whenua o Aotearoa to be who we are and to have a written language.

Chapter Two: Te Kaupapa: will examine the connectedness of Iwi to the Sumer and Assyrian people, it will look at lingual and inscriptive analyses, discussions on societal structure and comparative discussions on archeological discoveries. This will show how Ariki-Tanga as a regulatory interactive type of matriarchical anarchic inclusiveness that included cannibalism as one of its practices, was a society that possibly enveloped the entire world.
.
Chapter three: Te Tinana: will examine the ancient history of Iwi concerning myths legends and tradition from the Sumer People to Te Iwi, examining their possible technological developments and ideological pantheons, and how and why writing developed and evolved, discussing also cultivation and the impact it has had on Iwi.
Chapter four: Te Puku: will analyze Imperialism, comparing the doctrine of Karl Marx to Iwi philosophy, to see how the need for expansionism by the imperialist nations particularly in this case the English, precipitated the near demise of indigenous people world-wide, Iwi did not go unscathed.
Chapter five: Te Waewae will analyze the Ko Huiarau, a governance system that Iwi used to communize control and sustain the resources and knowledge of Te Iwi, and consequently the World. A philosophy that has shown to be a very effective mechanism, that Iwi will once again use for the re-establishment of Iwi sovereignty and rule in Aotearoa.


Introduction

This Introduction explores the word Ariki-Tanga, said to mean the Aristocracy of the Tangata Whenua of Aotearoa. The people who make up the Ariki-Tanga have a long and extensive history of Empires, Warfare, and lethal Armies. I will argue that the uniqueness of the Te Iwi form of Governance, called Ariki-Tanga and the manner in which it affected the social structure of Te Iwi in fact Society worldwide will ultimately support the proposition that the cause and shape of Ariki-Tanga was through the unique Te Iwi phenomenon of matriarchical communism.
The benefits of this type of study are that it will help us to retain and document the knowledge that will be used later as a reference, as an educational resource, and as an introduction manual for those interested in the true origination theory of Te Iwi. This must be there for those in the future to study. Whereby normally, concentrated academic research on this sort of topic is left unstudied, I believe it is through the further development of these exciting theories on the structure of Te Iwi Society, which will add to the canon of Te Iwi knowledge, becoming a reference point for future Te Iwi students.
Te Iwi
So in order to gain some understanding of who is being researched in this thesis, some commentary must be made on the people involved. Therefore, this thesis will focus on the history of the people who whakapapa to ancestors (preferably Wahine) who had been resident in Aotearoa five generations before the year 1800. This will define an overview of the Tangata Whenua, so that when discussing important issues such as location and ancient historical events this will be invaluable for the reader in future chapters. The boundaries of Te Iwi in this study are from the shores of Te Reinga, to Te Rakaiuru, in this instance, but which through tradition and Myth refer to the entire planet. While the earth boundaries are indisputable, the specifics as such include Mesopotamia, Iraq, Iran, all of Europe, Africa, North and South America, Egypt, Babylon, Iberia, Russia, China The Pacific, and many more. As Hohepa Te Rake (1926:129) points out:

…‘The ‘Te Iwi Sacred legends’, show that they the Brown or brunet peoples (Te Iwi), known as the Iharaia have spread all over the World’.

Therefore, as this Tribal stronghold also includes the present as well as historical territories also the ancient and Pre-Historic Territories of Te Iwi (see map page 5, Rout: 1926) then they are definitively worthy of study.








Te Ahua o nga Ariki.

There have been numerous studies done on Ariki and Ariki-tanga as to what it is, what it means, how it works, and what were/are its properties as will be alluded to in the opening chapters of this essay, 'Ariki’ or Ariki-Tanga' was and is an Ideology. Which Te Iwi had invented, that is specific to the feudal society Iwi utilised pre-european whether it was a preferred system, and it is a society that was based on democracy where the election of the leaders and rulers occurred. A system that was designed to provide the tribes people with all that their hearts so desired, a system that required, before any major decision was made, consultation with ninety percent of the population. Whose recognize-ability is seen today in Iwi Societal reactions to issues that confront them today. To achieve an understanding of what the word means we will firstly look at what Ariki-Tanga was as a concept, looking at what commentators determined Ariki to have meant and particularly what the Iwi scientists stated that it was. In addition, we will also examine Pakeha scientific theories and hypothesis in regards to what was an Ariki, and because this study will have relevance particularly to Iwi then what the Iwi scientists have said will take precedence.

Interviews
All the people I approached willingly participated in interviews and conversations on the whence of Iwi. On many occasions I would just enter into a discussion with them and am very thankful for them putting up with my probing investigations and questions. It must be mentioned that many of the recipients had no concerns discussing the word Ariki and as I explained to them I was very circumspect towards the subject, uttering certain karakia to make them feel at ease, as we would discuss the ‘word’ Ariki, so that when having discussions prior to the interview or at any other appropriate time all was well. One criterion insisted on for the interview process which many of the recipients enjoyed was the fact that the people interviewed must have had ancestors who had been resident in Aotearoa for a minimum of 20 generations. This was a defining factor in the study as I was able to I think; obtain a clear overview of the Te Iwi governance structure and system called Ariki-Tanga. In addition, when discussing important issues such as location and ancient historical events of Te Iwi the integrity of the evidence cannot be bought into question. Whereby we could provide a resource that will be of great value to our Ariki in the future, although, at present Te Iwi are experiencing an invading power, the evidence this essay will provide be that historical, Archaeological, and traditional, will point out that Iwi are not the cannibal heathens they were made out to be. Overall, the interviewees gave freely of their time coffee and information, finding that the interview process allowed them to relive by retelling the days of their Kaumatua and the knowledge they passed on to them.

Literature review

There are mountains of literature about, that claim Iwi were not here pre-European and that pakiha may have been here before Iwi (Thor Heyerdahl: 1952) although what has been determined as the definitive path they followed and which these same studies fail to recognise, is that the Iwi scientists have said the exact opposite to that. Accordingly evidence to prove this has been drawn from, Ko Huiarau Records, Legends, Myth, Traditions, waiata, Government records, european first contact commentaries and pre-contact commentaries, also evidence from the sciences of Archæology, Assyrianology, ethnology, philology, and theology as well as korero from nga Kuia me nga Koroua. Of particularly importance as a source for this study is a book written in 1926 by Ettie Rout called Iwi Symbolism. This Wahine had spent a great part of her life researching the health practices of Te Iwi (Tollerton: 1992: 227). In the process eventually compiling the teachings of the Te Arawa Ariki Tohunga, Hohepa Te Rake. The appointed guardian of the Whare Mata-Atua (Rout: 1926: 19; see Page 3 of this document) utilizing what was taught to him in the Whare Wananga of Te Arawa. Another book called Pre-Tasman Explorers that was written by Ross Wiseman in 1998 is also a particularly interesting work worth more than the cursory look I will be giving it. This evidence will be compared with the recorded works of the present day Taiopuru of the 'Ko Huiarau, ‘Tainui Waikato Tairea IV’ 2000, who ascended the throne as the Taiopuru of the Ko Huiarau in 1949. Waikato Tairea had spent his earlier days from the age of three (Simmons: 1989. p.3) in the Whare Wananga, 'Mokokaiwhiti', and Whanganui. At the age of fifteen, he was anointed as Supreme Tai-O-Puru. This information was relayed to the Iwi scholar David Simmons in1986 and 1989. Consequently, making up the material he utilized in the bulk of his books, two in particular 'Ta Moko' (1986) and 'Te Riria' (1989) which I will be referring to from time to time. It is in the book Te Riria, which is laid out many of the intricate details concerning the different ranks that are associated with the Ariki-Tanga. Which was not only a system of communication known, to the Ariki, the Ariki-Tanga, the Council of elders, Iwi Scientists and the Taiopuru, but it was also an ideology that was unknown to most of the Te Iwi living descendents. Simmons’ book is a truly remarkable example of how to decipher the Epigraphical Calligraphy of Te Iwi a form of mnemonic’s Ariki have used for centuries. This will abrogate what Anthropologists Archeologists and ethnologists have insisted on for centuries, which is that Te Iwi originated only from South East Asia. Being there possibly 800 years ago eventually or accidentally bumping into Aotearoa with the last wave of migrants accidentally arriving in 1350 (Buck: 1926: 17). This study which is based on the Literature herein listed will research the many intricacies that has gone into what Te Iwi are like and where they may have been in Pre-Ancient, Ancient, Traditional and Contemporary times. Which will show that Iwi spread or and migrated purposefully, to the four corners of the planet, not only from the East as stated by pakeha scientists, but from the West as well.






Figure 3 Note the non-existence of the Nga Kai Pikirau, indicating an Ariki who is elected to a position of responsibility, but only for his lifetime, a non-hereditary role[4].
Therefore, for this essay to cover the issues that make up what constitutes Arikitanga, 'Te Iwi', will represent those who were resident in Aotearoa pre 1800, and who were adherents to Io Matua Kore. Which covers a vast space of time and will from here be referred to as, "Te Iwi", Or, "Nga Iwi", the Word M----I, is now banned from use in this essay.












End-notes

[1] See Humboldt the Pakeha Scientist who attempted to state that Iwi were unable to cross into the Pacific from South America
[2] Are so extensive that not all can be mentioned, or illustrated in this essay
[3] Assyrianologist Noah Kramer (1979).
[4] David Simmons. (1986) Front Cover. There are intricate explanations in this book that explains the different strata that made up the Ariki-Tanga system.