The Historian
Introduction:
If New Zealanders are to embrace, honour, respect, and trust the Maori culture the foundation of that culture must be based on the truth, not fairy tales.
Anything less would be offensive and insulting and would dishonour the past memories and actions of respected Maori chiefs and elders, and prominent Maori politicians such as Sir Apirana Ngata.
If New Zealand is to continue down the path of replacing the truth about Maori history with fairy tales that corrupt our young minds through indoctrination, we are no better than those whom we historically condemn for using propaganda to control their people like Germany in the 1930s!
Historic Facts:
- New Zealand is NOT Aotearoa!
- Fact:
New Zealand in Maori; first documented account – ‘Nu Tirani’; 1840 – Treaty of Waitangi.
Second article of Treaty of Waitangi and I quote just one example of the repeated name throughout the Treaty:
‘rights to own property of all the people of New Zealand’ – translated ‘tangata katoa o Nu Tirani’.
- Question:
Year 1840:
If the Treaty of Waitangi (The Maori Translation) had the name of New Zealand wrong, why did none of the 500+ chiefs who signed it object? The only objections raised were concern about giving up mana and sovereignty.
- Fact:
It wasn’t until 1890 that the first recorded occurrence of Aotearoa in New Zealand’s history appeared. In 1890, S Percy Smith (an English Colonial Surveyor) wrote a fictitious story on ‘Kupe’, in which he invented ‘Aotearoa’ as a name for New Zealand.
- Fact:
Year 2000:
Ngapuhi leader Graham Rankin was provided both translations of the Treaty of Waitangi – he agreed both translations and their meaning said the same thing; therefore New Zealand is ‘Nu Tirani’.
If those ignorant fools that want to continue using ‘Aotearoa’ as the imaginary made up name for New Zealand, invented by a British Colonial in 1890, then by all means proceed on the assumption of the following:
- That a binding referendum has been held to confirm that a majority of New Zealanders are in favour of using a made-up name.
- Royalties have been paid, or permission sought from the S Percy Smith family/estate for the use of that name.
Otherwise, may I suggest that we stop reinventing history and the Maori language and honour the past, and the Maori ancestors, by teaching the truth.
Use the TRUE Maori name for New Zealand as its recorded in 1840 in the Maori translation of the Treaty of Waitangi, and signed by 500+ Maori Chiefs – that name being ‘Nu Tirani’, NOT Aotearoa!
- Fact:
Maori are NOT indigenous but are native to the land called New Zealand!
Maori migrated to New Zealand in seven waka: Tainui, Te Arawa, Mataatua, Kurahaupo, Tokomaru, Aotea and Takitimu.
Quote:
‘Let me acknowledge first that, in the whole of the world I doubt whether any native race has been so well treated by a European people as the Maori’
Sir Apirana Ngata’s recorded speech at 1940 Treaty of Waitangi Centennial 7.16 min recorded mark
As above, Maori neither originated nor naturally occurred in this land known as New Zealand, as they immigrated here via waka from their ancestral home (where they were indigenous), and are thus NOT indigenous to these lands.
Yes, over time they have become native (as acknowledged by Sir Apirana Ngata) to these lands like the remainder of New Zealanders.
- Fact:
Maori ceded mana and sovereignty to the Queen of England! They did not enter into a partnership.
- Background
Year 1815 – 1840:
Hongi Hika perpetrated the genocide and massacre of his own kind, as the instigator of the ravages of the musket wars and all that it embraced at that time – rape, slaughter, cannibalism and slavery. Decreasing the Maori population by up to one third during this period.
Note:
It is important to note the above as it is primarily the sole motivator for the Maori Chiefs to agree to ceding sovereignty, to escape the ravages of war, for peace and protection of their people and culture under the Queen.
- Year 1839:
Colonial Secretary Lord Normanby’s instructions to Captain Hobson (author of the Treaty of Waitangi):
‘If sovereignty will not be ceded, you are to walk away, as without it, Britain would have no legal basis for bringing order and peace to the islands.’
Demonstrate that the Crown’s purpose was ‘sovereignty authority over’ those of the ‘aborigines (considered at the time) of New Zealand’, would agree to place themselves ‘under Her Majesty’s dominion’ and ‘the impossibility of Her Majesty extending to them any effectual protection unless the Queen be acknowledged as the sovereign of their country’
Note:
The Treaty of Waitangi would NOT exist if NOT for Maori ceding mana and sovereignty. It was also unlikely they today would exist after the events that transpired during the musket wars of 1815-1840.
- Year 1840, Treaty of Waitangi
Article 1: The Chiefs of the Confederation of the United Tribes of New Zealand and the other Chiefs who have not joined the confederation, cede to the Queen of England for ever the entire sovereignty of their country.
Article 3: In return for the cession of the sovereignty to the Queen, the people of New Zealand shall be protected by the Queen of England and the rights and privileges of British subjects shall be granted to them.
Note:
The 1840 Treaty of Waitangi – Articles, there is no mention of ‘PRINCIPALS’ nor the mention of the word ‘PARTNERSHIP’. To suggest otherwise voids that said Treaty and any agreement held by it.
- Year 1840, 5 February 1840
A meeting with Maori chiefs took place with respect to the Treaty of Waitangi.
At this point, a number of chiefs spoke, a summary of Colenso’s (Printer for the Treaty of Waitangi) recorded the account of the words of those that were opposed to the signing;
- Te Kemara, Chief of Ngatikawa:
‘Health to thee, o Governor….I shall never say ‘yes’ to your staying. Were all to be on equality, then perhaps Te Kemara would say ‘yes’; but for the Governor to be up and Te Kemara down…..low, small, a worm, a crawler – no, no, no’
- Rewa, Chief of Ngatiawake:
‘I will not say ‘yes’ to the Governor’s remaining. No, no, no, return. What! This land to become like Port Jackson’
- Moka, Chief of Patuheka:
‘Let the Governor return to his own country, let us remain as we are’
- Kawiti, Chief of Ngatihine:
‘I will not say ‘yes’ to thy sitting here. What! To be fired at in our boats and canoes by night! What! To be fired at when quietly paddling our canoes by night! I, even, I, Kawiti, must not paddle this way, nor paddle that way, because the Governor said ‘no’’.
- Hakiro, appeared to speak on behalf of Titore deceased Chief of Ngatinanenane:
‘O Governor, I say no, no, no…..We will no have a Governor!’
- Tareha, Chief of Ngatirehia:
‘thou, the Governor up high up, up, as this tall paddle’, ‘and I down, under, beneath! No, no, no, I will never say ‘yes stay!’’.
- Wai, of Ngatiawake:
‘who claimed that trading conditions were unfair, also opposed signing’’.
Note:
No others spoke against it. Clearly from the above, Maori chiefs were very knowledgeable and astute, as they were aware of what they were giving up, and fully understood what ceding sovereignty meant as there was NO PARTNERSHIP. To suggest otherwise is an insult to Maoridom, their chiefs and ancestors.
All the above eventually signed the Treaty, thus ceding mana and sovereignty.
- Year 1860, July 1860 Kohimarama Conference
Speeches by the Chiefs, many of whom had signed the Treaty 20 years before, reiterated their understanding of what the commitment entailed – respect and honour for the Treaty of Waitangi:
- Wi Te Tete at Kohimarama:
‘Listen ye Pakehas, and ye Maori Chiefs! We have now become one people under the Queen’.
- Hori Kerei Te Kotuku:
‘When you arrived, we were dwelling in ignorance, we were blind. First came Christianity, after that the Law. I saw that there was salvation for me. You appointed magistrates. We received them. It was during the time of Governor Grey that we first recognised the Queen’s authority. He said there is no other sovereign for us but the Queen. I did not receive the Law without consideration. I sought it carefully in the pages of scripture. I did not search in ignorance. I saw its benefits, and then I embraced it. Now the Queen is my sovereign.’
- Te Ahukaramu:
‘These are the things which I desire. First, God: secondly, the Queen: thirdly, the Governor. Let there be one Queen for us. Make known to us all the laws, that we may all dwell under one law’.
- Raniera Te Iho:
‘I offer my land, in the proper manner, to the Governor. True the land passes across to the Governor, but then I get my price for it. Should I afterwards stretch forth my hand after my land that would be wrong. I prove my allegiance to the Queen by parting with my lands. I give up my land to Queen Victoria, and to the Kings and Queens, her successors.’
- Tohi Te Ueurangi:
‘Let the Queen be above all. I have nothing more to say’.
Note:
Again, at a totally separate date, Maori knew what they were giving up and fully understood what ceding sovereignty meant as there was NO PARTNERSHIP. Again, to suggest otherwise shows disrespect and dishonour for what the Treaty of Waitangi stands for.
- Year 1926;
Sir Apirana Ngata summarised the effect of the Treaty of Waitangi with considerable clarity, finality, and certainty:
‘Article 1 of the Treaty transfers all chiefly authority to the Queen forever, and the embodiment of that authority is now the New Zealand Parliament’
- Year 1940
Sir Apirana Ngata’s recorded speech at the 1940 Treaty of Waitangi Centennial is yet another example.
‘Let me say one thing, throughout the treaty, Maori handed over the mana and sovereignty of New Zealand to Queen Victoria and her descendants forever. That is the outstanding fact today, but if it not for the seal of sovereignty handed over to her Majesty and her descendants, I doubt whether there would be a free Maori race in New Zealand today.’
Sir Apirana Ngata’s recorded speech at 1940 Treaty of Waitangi Centennial At the 5.40 minute recorded mark
- Year 2000;
Ngapuhi leader Graham Rankin was provided both translations of the Treaty of Waitangi and he agreed that both translations and their meaning said the same thing.
The above highlights an abundance of evidence to support that Maori ceded mana and sovereignty, and knew what they were giving up and signing.
If Maori were to not cede mana and sovereignty, then a treaty would NOT EXIST, under the clear instruction from the Queen’s Colonial Secretary Lord Normanby to Captain Hobson in 1840.
Maori knew the benefits of ceding mana and sovereignty, as they would have peace, resources, and protection under the Queen, and not be subject to the ravages of war and genocide unleashed by Hongi Hika on his own kind who wiped out up to half the Maori population at that time (1815 -1840).
Nationally, councils are entering partnerships with Maori based on inaccurate historic accounts, fairy tales, and lies. They are undemocratic partnerships that dishonour the Crown. They dishonour the Treaty of Waitangi and what it stands for and they dishonour Maoridom and their ancestors, by forming race-based policy and making unelected appointments.
Partnerships that racially discriminate against ALL Non-Maori are a violation of Article 3 of the Treaty of Waitangi.
Councils cannot be trusted as they have embraced this charade through what can at best be described as ignorance: a clear violation of their own Code of Conduct by not being truthful, honest, transparent, nor morally or ethically competent and clearly highlighting that they are not fit to administer or manage their respective districts.
With councils and sympathisers embracing this misconception and misrepresentation of the word ‘partnership’ (as there is NO mention of the word ‘partnership’ in the 1840 Treaty), you are by default doing more harm to Maoridom, implying that Maori are not equal or capable, and thus require special assistance to be considered “not beneath” (quoting Maori chiefs who previously objected to the signing of the Treaty) the Queen and her subjects.
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