{"id":11116,"date":"2024-01-23T05:44:09","date_gmt":"2024-01-22T16:44:09","guid":{"rendered":"https:\/\/mananews.co.nz\/wp\/?p=11116"},"modified":"2024-01-23T23:55:38","modified_gmt":"2024-01-23T10:55:38","slug":"hui-whakatapapa-waitangi-1997","status":"publish","type":"post","link":"http:\/\/mananews.co.nz\/wp\/?p=11116","title":{"rendered":"Hui Whakat\u0101papa, Waitangi 1997"},"content":{"rendered":"<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full is-resized\"><a href=\"https:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/image.png\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/image.png\" alt=\"\" class=\"wp-image-11143\" width=\"411\" height=\"345\" srcset=\"http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/image.png 940w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/image-300x251.png 300w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/image-768x644.png 768w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/image-570x478.png 570w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/image-701x588.png 701w\" sizes=\"(max-width: 411px) 100vw, 411px\" \/><\/a><\/figure><\/div>\n\n\n<p><strong>1997 Hui Whakat\u0101papa&nbsp;&nbsp;&nbsp;<\/strong><\/p>\n\n\n\n<p>Te Hui Whakat\u0101papa was convened by Te Kawariki and Te Taumata Kaum\u0101tua o Ng\u0101puhi Nui Tonu at Waitangi on February 4-5, 1997. Ko te tikanga o t\u0113ei r\u0101rangi k\u014drero ar\u0101 Whakat\u0101papa, e h\u0101ngai atu ana ki te hunga e whakat\u014d k\u0101kano ana i roto i te m\u0101ra matauranga. Kia pu\u0101wai hei tu\u0101papa wh\u0101riki Rangatira hei waewae h\u012bkoi n\u014d t\u0101tou te ira tangata. Otir\u0101 ko te p\u016b me te weu o nga kaupapa k\u014drero e h\u0101ngai atu ana ki ng\u0101 panepane o Te Wakaputanga o Te Rangatiratanga me Te Tiriti o Waitangi.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>&nbsp; &nbsp; WHAKATAKI<\/strong><\/h2>\n\n\n\n<p>T\u0113nei te whakar\u0101popototanga o Hui Whakat\u0101papa i t\u016b ki Tou Rangatira 4-5 Hui Tanguru, i te tau 1997. Ko te tikanga o t\u0113nei r\u0101rangi k\u014drero ar\u0101 Whakat\u0101papa, e h\u0101ngai atu ana ki te hunga e whakat\u014d k\u0101kano ana i roto i te m\u0101ra matauranga. Kia pu\u0101wai hei tu\u0101papa wh\u0101riki Rangatira hei waewae h\u012bkoi n\u014d t\u0101tou te ira tangata.<\/p>\n\n\n\n<p>Ko t\u0113nei kaupapa hoki kei te whakap\u0101hikohiko ake o t\u0101tou hinengaro, kia aronui t\u0101tou ki nga kaupapa k\u014drero, ko k\u014drero h\u0113 ake nei. Otir\u0101 ko te p\u016b me te weu o nga kaupapa k\u014drero e h\u0101ngai atu ana ki ng\u0101 panepane o Te Wakaputanga o Te Rangatiratanga me Te Tiriti o Waitangi.<\/p>\n\n\n\n<p><strong>RANGATIRATANGA<\/strong><\/p>\n\n\n\n<p>He taonga tuku iho m\u0101 \u014dku t\u016bpuna m\u0101tua i ahu mai i ng\u0101 whakapapa o Io Wahine, o Io Tane heke mai ki ng\u0101 atua, heke mai ki ng\u0101 t\u016bpuna, ki a t\u0101tou, ng\u0101 uri o ng\u0101 Hapu o Aotearoa.<\/p>\n\n\n\n<p>Ko te Rangatiratanga o nga Hapu o Aotearoa, t\u014d t\u0101tou Tangata Whenuatanga, ara, i t\u012bmata iho i mua noa atu i te taenga mai o te Pakeha.<\/p>\n\n\n\n<p>Te Wakaputanga o te Rangatiratanga o Nu Tireni mea ake; ki te whenua o Ingarangi ko te mana whenua o Aotearoa n\u014d ng\u0101 Hapu o Aotearoa. Na Te Tiriti o Waitangi t\u0113nei kaupapa i t\u016b hei tuar\u0101, a, hei wh\u0101riki tautoko.<\/p>\n\n\n\n<p>Ko ng\u0101 tikanga k\u014drero, ko nga tikanga ture me nga w\u0101hanga katoa e kore e nuku.<\/p>\n\n\n\n<p>Ko t\u0113nei taonga o te Rangatiratanga he taonga tuku iho ki ng\u0101 reo maha i tukuna atu ai ki ng\u0101 reo maha hei tu\u0101papa a ture a hei wakahuia hei \u0101rahi i a t\u0101tou i roto i ng\u0101 kaupapa ohaoha, whakawhanaungatanga a noho, me nga taonga toi a Tanerore.<\/p>\n\n\n\n<p>Te Tiriti i whakaritea o nga Tangata Whenua o te \u0101o i waihangatia mai e ng\u0101 uri T\u0101ngata Whenua huri noa i te \u0101o, hei p\u016btokotoko m\u014d t\u014d t\u0101tou Tangata Whenua tangata e h\u0101ngai atu ana ki Te Wakaputanga o Te Rangatiratanga o Nu Tireni, me Te Tiriti 0 Waitangi.<\/p>\n\n\n\n<p><strong>KAITIAKITANGA<\/strong><\/p>\n\n\n\n<p>Ko te Kaitiakitanga he taonga i takea mai e \u014dku tupuna hei tikanga tautoko i t\u014d t\u0101tou Rangatiratanga hei tiaki ng\u0101 tamariki atua a Ranginui r\u0101ua ko Papatuanuku.<\/p>\n\n\n\n<p>N\u0101 te Karauna i whakataka huritia kia riro ai ma tona h\u0113, hei whakamarama mai ki a t\u0101tou, he aha t\u0113nei mea te Rangatiratanga kia haukiatitia te mauri o t\u014d t\u0101tou Kaitiakitanga.<\/p>\n\n\n\n<p>M\u0101 te M\u0101ori ano te M\u0101ori e whakahaere i roto i t\u014dna Kaitiakitanga. Whakahokia mai ki a m\u0101tou.<\/p>\n\n\n\n<p>M\u0101 te M\u0101ori an\u014d \u014dna ture, kawa, tikanga, tuku k\u014drero, p\u0101nui, whak\u0101turanga karere e whakatau e whakahaere e p\u0101 ana ki nga ture katoa.&nbsp; Horekau he mana t\u016b ana.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">M\u0101 Tauiwi hei p\u0101tai mai ki te Tangata Whenua m\u014d te whakapakaritanga o \u014dna katoa.<\/h3>\n\n\n\n<p>Kei ng\u0101 Hapu an\u014d hoki te Rangatiratanga mai t\u016b rangi ki te whenua.&nbsp; Koinei m\u0101tou e tautoko ake nei Te Tiriti o Mataatua. Ko t\u014dna kaupapa e k\u012b ake ana ko ng\u0101 taonga katoa a Tanerore me ng\u0101 kete toru a Tane m\u014d ng\u0101 Tangata Whenua katoa o te \u0101o.<\/p>\n\n\n\n<p><strong>WHANAUNGATANGA<\/strong><\/p>\n\n\n\n<p>Ranginui r\u0101ua ko Papatu\u0101nuku te p\u016btake o ng\u0101 mea katoa mai te rangi ki te whenua.<\/p>\n\n\n\n<p>Ko Rangi te ure p\u016bkaha, ko Papatu\u0101nuku te Whare Tangata, Mana Tane, Mana Wahine.<\/p>\n\n\n\n<p>Ko t\u014d t\u0101tou whanaungatanga i ahu mai i a Io Wahine, ia Io Tane kia puta ki waho ko te Mataahotanga o te Mana Wahine, o te Mana Tane. P\u0113ra an\u014d t\u014d te Mana o Ranginui \u0101ko Papatuanuku.<\/p>\n\n\n\n<p>Ko t\u014d t\u0101tou whakapapa he ahoaho, he taurahere atua, he taurahere tangata. P\u0113na ka mauri m\u0101uiui a Papatu\u0101nuku ka mauri m\u0101uiui t\u0101tou o ng\u0101 mokopuna.<\/p>\n\n\n\n<p>Ko te paruparutanga o Papatu\u0101nuku e te hangarau o te \u0101o hurihuri he whakaparuparutia nei ng\u0101 toto whakapapa o t\u0101tou wh\u0101nau katoa.<\/p>\n\n\n\n<p>M\u0101 te whakap\u016bkahukahu me te whakapakaritanga o te wh\u0101nau, o te hapu, o te \u012awi, o te waka, hei tautoko i a t\u0101tou m\u014d ng\u0101 r\u0101 e haere ake nei.<\/p>\n\n\n\n<p>Ko&nbsp; te&nbsp; wahine <em>te&nbsp; <\/em>Whare &nbsp; Tangata,&nbsp; te Whare Oranga, hei r\u0101kau rongoa, hei whakatikatika i a t\u0101tou kia t\u016b rangatira ai t\u0101tou, Mana Wahine, Mana Tane i roto i ng\u0101 kaupapa katoa.<\/p>\n\n\n\n<p>Ko a t\u0101tou tamariki ng\u0101 kaip\u016bpuri o te mauri o te Mana Motuhake&nbsp; me te Rangatiratanga o t\u0101tou taonga tuku iho m\u014d ng\u0101 r\u0101 kei te haere mai. Ka p\u016b te ruha, ka hao te rangatahi.<\/p>\n\n\n\n<p>Ko ng\u0101&nbsp; kaum\u0101tua,&nbsp; me&nbsp; ng\u0101&nbsp; kuia&nbsp; ng\u0101 kaip\u016btaniwha kaitiaki o te mauri o te \u0100o M\u0101ori wh\u0101nui me \u014dna \u0101huatanga katoa me t\u014d t\u0101tou reo rangatira.<\/p>\n\n\n\n<p>Ko ng\u0101 m\u0101tua ng\u0101 kaiwhakamirimiri o ng\u0101 rangatahi. Ko ratou hei t\u016b tauira m\u014d te rangatahi. M\u0101 t\u0113nei te tauira hei whakauru atu te t\u016b tangata, t\u016b mana, t\u016b rangatiratanga i roto i a r\u0101tou.<\/p>\n\n\n\n<p>Ko te k\u014drero tohutohu e t\u0101tai ake nei ki a koutou whakar\u0101huitia te tarutaru whakapono teteke te hinengaro, te inu pia me \u0113ra atu whakawaitanga o Tauiwi. Kia t\u016bpato t\u0101tou kaip\u012brau, kaipoporo r\u0101nei t\u014d t\u0101tou taha wairua, hinengaro, tinana me te wh\u0101nau.<\/p>\n\n\n\n<p><strong>KO NGA ARA POUTAMA ARATAKI<\/strong><\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Ko t\u0113nei te huarahi kia piki atu ai tatou ki ng\u0101 wawata a o t\u0101tou t\u016bpuna.<\/h3>\n\n\n\n<p>\u0100nei ng\u0101 whakatau o Te Hui Whakat\u0101papa; kia whakahokia mai t\u014d t\u0101tou t\u0101ngata whenuatanga ki ng\u0101 hapu o Aotearoa. Kia whaka\u016b tatou ki ng\u0101 kawa, tikanga, ki ng\u0101 kawa tawhito, ki nga kawa o te Whare W\u0101nanga o Io Wahine, o Io Tane me ng\u0101 tikanga o Ranginui r\u0101ua ko Papatuanuku me ng\u0101 tikanga o ng\u0101 tamariki atua.&nbsp; Hei p\u016btokotoko i roto i o t\u0101tou mahi i ng\u0101 w\u0101 katoa.<\/p>\n\n\n\n<p>Kia whaka\u016b t\u0101tou ki t\u014d t\u0101tou reo rangatira. Ko te reo rangatira te kete mauri, te kete hauora o te Ira Tangata. Hei kete matauranga m\u014d tatou katoa.<\/p>\n\n\n\n<p>Kia whak\u0101tungia ng\u0101 manemane rau me ng\u0101 tauraherehere, taurekareka o te Kawanatanga ki runga ki a t\u0101tou. M\u0101 te k\u014drero ka m\u014dhio, m\u0101 te m\u014dhio ka m\u0101tou, m\u0101 te matau ka marama m\u0101 te marama ka m\u014dhio. M\u0101 te marama ka ora te tangata, te wh\u0101nau, te hapu, te \u012awi puta noa i Aotearoa huri noa i te \u0100o.<\/p>\n\n\n\n<p>Kia whakahauoratia ng\u0101 h\u0101 kiha ki p\u014dpopo e p\u012bkau&nbsp; tonutia nei e t\u0101tou. Kia&nbsp; haere&nbsp; whakamua&nbsp; kia&nbsp; tae tono tika t\u0101tou ki t\u014d t\u0101tou Rangatiratanga.<\/p>\n\n\n\n<p>Kia whakauru atu te marama me te m\u014dhioranga ki roto i te iwi M\u0101ori wh\u0101nui, i runga i t\u014dna k\u014drero m\u0101 te m\u014dhio ka ora.&nbsp;<br><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">HUI WHAKAT\u0100PAP<\/mark><\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>A<\/strong><\/mark><\/p>\n\n\n\n<figure class=\"wp-block-image size-full\"><a href=\"https:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des.png\"><img loading=\"lazy\" decoding=\"async\" width=\"940\" height=\"788\" src=\"https:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des.png\" alt=\"\" class=\"wp-image-11129\" srcset=\"http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des.png 940w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-300x251.png 300w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-768x644.png 768w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-570x478.png 570w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-701x588.png 701w\" sizes=\"(max-width: 940px) 100vw, 940px\" \/><\/a><\/figure>\n\n\n\n<h4 class=\"wp-block-heading\"><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">INTRODUCTION<\/mark><\/strong><\/h4>\n\n\n\n<p>Hui Whakatapapa was held at Tou Rangatira, Waitangi, 4-5 Feb 1997. Whakat\u0101papa refers to the turning over of the soil in readiness for planting. The theme reflected the desire of the participants to clean out the old weeds, in preparation for new growth. Many Kaupapa k\u014drero presented have remained&nbsp; prominent for M\u0101ori since the signing of the Declaration of Independence and Treaty of Waitangi<\/p>\n\n\n\n<p><strong>TINO RANGATIRATANGA<\/strong><\/p>\n\n\n\n<p><strong><em>Tino Rangatiratanga is our birthright<\/em><\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>&nbsp;Our rights stem from our t\u0101ngata whenua status. They were there before Tauiwi came.<\/li>\n\n\n\n<li>&nbsp;The Declaration of Independence proclaimed M\u0101ori self-determination. The Treaty reaffirmed it.<\/li>\n\n\n\n<li>&nbsp;Our Treaty rights are not negotiable.<\/li>\n\n\n\n<li>&nbsp;Self-determination is the right of all peoples to freely determine their political status, and to &nbsp; freely&nbsp; pursue &nbsp; their &nbsp; economic, &nbsp; social, cultural development<\/li>\n\n\n\n<li>&nbsp;The UN Declaration on the Rights of Indigenous Peoples, reaffirms our status as t\u0101ngata whenua as proclaimed in Te Wakaputanga o Te Rangatiratanga&nbsp; o Nu Tireni me Te Tiriti o Waitangi.<\/li>\n<\/ul>\n\n\n\n<p><strong>KAITIAKITANGA<\/strong><\/p>\n\n\n\n<p><strong><em>is one of the responsibilities of Tino Rangatiratanga<\/em><\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>&nbsp;The Crown has redefined our responsibilities of Kaitiakitanga and reduced our role of &#8220;absolute authority&#8221;&nbsp; to that of a lobby group.<\/li>\n\n\n\n<li>&nbsp;M\u0101ori must reclaim their status as kaitiaki, as practiced by the t\u0101ngata whenua prior to the signing of Te Tiriti&nbsp;o Waitangi.<\/li>\n\n\n\n<li>M\u0101ori must set the terms of communication and frameworks&nbsp; in respect to all laws.<\/li>\n\n\n\n<li>&nbsp;Tauiwi must seek development approval from M\u0101ori&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/li>\n\n\n\n<li>&nbsp;M\u0101ori are the exclusive owners of M\u0101ori cultural and intellectual property. We endorse the 1993 Mataatua Declaration which protects the cultural and intellectual property rights of all indigenous peoples.<\/li>\n<\/ul>\n\n\n\n<p><strong>WHANAUNGATANGA<\/strong><\/p>\n\n\n\n<p><strong><em>Ranginui <\/em><\/strong><strong>&amp; <\/strong><strong><em>Papatuanuku&nbsp; are our parents<\/em><\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>&nbsp;Whanaungatanga stems from our&nbsp; belief that there is a natural balance between Man and Woman as there was between Sky and Earth.<\/li>\n\n\n\n<li>&nbsp;Whakapapa links us to atua, tupuna and whenua, and thus determines our place as t\u0101ngata whenua.<\/li>\n\n\n\n<li>&nbsp;The alienation of Papatu\u0101nuku has weakened&nbsp;the&nbsp; foundation of whanaungatanga.<\/li>\n\n\n\n<li>&nbsp;Whatever happens to Papatu\u0101nuku affects our wairua. When she is sick, we are sick.<\/li>\n\n\n\n<li>&nbsp;The pollution of Papatu\u0101nuku has contaminated the bloodlines of our whanau.<\/li>\n\n\n\n<li>&nbsp;By strengthening the wh\u0101nau, we heal Papatu\u0101nuku, and return the mauri to the hapu and the \u012awi.<\/li>\n\n\n\n<li>&nbsp;Women are givers of life and nurturers of the nation. Men protect the wh\u0101nau.<\/li>\n\n\n\n<li>&nbsp;Our children are taonga. They ensure our survival<\/li>\n<\/ul>\n\n\n\n<p>\u2022 <strong>Kaumatua <em>I <\/em>kuia are the kaitiaki of tikanga and te reo<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>&nbsp;Our rangatahi&#8217;s identity and self esteem is formed by the role models we as parents provide.<\/li>\n\n\n\n<li>&nbsp;We urge M\u0101ori to impose r\u0101hui on drugs, alcohol, and other behaviours that poison taha wairua, taha hinengaro, taha tinana, taha whanau.<\/li>\n<\/ul>\n\n\n\n<p><strong>The&nbsp; process&nbsp; of&nbsp; liberation&nbsp; is&nbsp; inevitable&nbsp; and irreversible. We, at this hui, affirm to:<\/strong><\/p>\n\n\n\n<p>\u2022 <strong>Reclaim our status as T\u0101ngata Whenua<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>&nbsp;Revive our sacred rituals, ceremonies and celebrations into our daily lives.<\/li>\n\n\n\n<li>&nbsp;Reclaim Reo M\u0101ori as the soul food of the people<\/li>\n\n\n\n<li>&nbsp;Recognise and understand the effects of colonisation on a personal, wh\u0101nau, hap\u016b, \u012awi, and national level.<\/li>\n\n\n\n<li>Heal the wounds our people have suffered<\/li>\n\n\n\n<li>Uphold M\u0101ori self determination<\/li>\n\n\n\n<li>Move towards achieving independence<\/li>\n\n\n\n<li>Encourage the determination within M\u0101ori to change the world.<\/li>\n<\/ul>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">HE KORERO WHAKATUMATUMA Kl TE KARAUNA<\/mark><\/strong>&nbsp;<\/p>\n\n\n\n<p><strong>Tena koutou katoa, i roto i nga \u0101huatanga o Te Tiriti o Waitangi.<\/strong><\/p>\n\n\n\n<p>Horekau m\u0101tou e nanapi ana, e ratarata ana ki t\u014d koutou tautoko koretake ki t\u014d t\u0101tou Tiriti Rangatira. N\u014d reira, kei te k\u012b atu m\u0101tou ki a koutou m\u014d t\u014d m\u0101tou Rangatiratanga, m\u0101 m\u0101tou an\u014d t\u0113na e whakahoki mai ki roto i o m\u0101tou ringaringa ake.<\/p>\n\n\n\n<p>N\u0101u, n\u0101 Te Karauna i takahia tukinotia Te Wakaputanga 0 Te Rangatiratanga o Nu Tireni mai i o t\u0101tou pukapuka h\u012btori kia kore ai m\u0101tou e noho marama ana, e noho m\u0101tou ana ki nga k\u014drero e tika ana. N\u0101 te w\u0101 o Te Wakaputanga 0 Te Rangatiratanga o Nu Tireni, o Te Tiriti o Waitangi.<\/p>\n\n\n\n<p>Ko te Taraipiunara o Waitangi he huarahi whakap\u014dharatia, whakaporotetekengia ng\u0101 \u012awi M\u0101ori e tuku atu nei o t\u0101tou kereme whenua ki roto i nga ringaringa o nga roia e kai rangatira nei o t\u0101tou paingia me t\u014d t\u0101tou rawa hei moni atua m\u014d r\u0101tou.<\/p>\n\n\n\n<p>Ko Te Putea K\u014dpaki m\u014d ng\u0101 hea ika, he ng\u0101ngara whakakinotia nei i a t\u0101tou me o t\u0101tou mana tikanga e p\u0101 ana ki ng\u0101 taonga o Tangaroa. N\u0101u r\u0101 i porohiangatia wh\u0101 tekau m\u0101 toru o o t\u0101tou kaum\u0101tua, kia whakapono ai r\u0101tou ki te rite kaupapa tika hei oranga m\u014d t\u0101tou e p\u0101 ana ki ng\u0101 taonga&nbsp;<\/p>\n\n\n\n<p>o Tangaroa, engari i te mea an\u014d m\u0101tou e te ng\u0101ngara nei o Te Kawanatanga. Ko te K\u014dpaki Putea ano t\u0113tahi ng\u0101ngara kin\u014d rawa atu i takahia Te Mana Motuhake o Papatu\u0101nuku.<\/p>\n\n\n\n<p>Ehara ko m\u0101tou te kuri!&nbsp; Engari ko matou k\u0113 ng\u016b uri o ng\u0101 Rangatira i hanaitia ai e r\u0101tou i Te Tiriti 0 Waitangi.<\/p>\n\n\n\n<p>E m\u014dhio ana m\u0101tou, tekau m\u0101 ono ng\u0101 M\u0101ori kei te Whare Paremata. Ahakoa t\u0113na e kore m\u0101tou e m\u014dhio ana p\u0113na ka taea e r\u0101tou&nbsp; te whakat\u016btuki i ng\u0101 t\u016bmanako o Te Tiriti o Waitangi. Waiho m\u0101 te w\u0101 ka kite atu ki hea t\u014d r\u0101tou waka haere ai. Kei te m\u014dhio atu m\u0101tou e kore nga Mema Pakeha o te Whare Paremata e whakatikatika i ng\u0101 h\u0113 o Te Karauna. Heoi ano e kore m\u0101tou e whakapono ana ko te huarahi o Te Karauna te kaupapa kia piki atu ai t\u0101tou ki te oranga tonutanga.<\/p>\n\n\n\n<p>Ki a m\u0101tou ko te kaupapa e tika ana hei whakatikatika o nga Hapu o Aotearoa kia whakahoki mai ko te Mana Motuhake me te Rangatiratanga ki roto i nga ringaringa o ng\u0101 Hapu katoa o Aotearoa. N\u014d reira, \u0101nei m\u0101tou e t\u016b ake nei e whawhai tonu atu nei te k\u014drero o m\u0101tou t\u016bpuna e k\u012b ake ana whakamanatia,&nbsp; whakamanatia&nbsp; Te Tiriti o Waitangi<\/p>\n\n\n\n<h1 class=\"wp-block-heading\"><strong>Statement to the Crown from Hui Whakat\u0101papa<\/strong><\/h1>\n\n\n\n<p><em><strong>Dear Treaty Partner<\/strong><\/em><\/p>\n\n\n\n<p><strong>T\u0113n\u0101 koutou katoa. Happy Waitangi Day 1997.&nbsp;<\/strong><\/p>\n\n\n\n<p>We are not satisfied with your performance as our Treaty Partner. Therefore we are reclaiming our self-determination. You erased the Declaration of Independence from the history books. You have consistently breached Te Tiriti O Waitangi since 1840.<\/p>\n\n\n\n<p>Nationally M\u0101ori have the worst health, education, housing, prison, employment and suicide statistics. The Waitangi Tribunal process has impoverished M\u0101ori claimants whilst lawyers have creamed all the financial benefits.<\/p>\n\n\n\n<p>The Sealords deal was a deliberate act of deception where you extinguished our fishing rights. You conned 43 kaum\u0101tua into believing Sealord was in our best interests. During the Fiscal Envelope, you dictated non-negotiable terms of consultation, negotiation and settlement You said take it or leave it.&nbsp; The vast majority of M\u0101oridom rejected it.<\/p>\n\n\n\n<p>We are Treaty partners, not dogs. We recognise 16 M\u0101ori in Parliament are in no position to guarantee the protection of our rights as Tangata Whenua. The M\u0101ori MPs have agreed to fulfil the Crown obligations and framework. We expect the P\u0101keh\u0101 Members of Parliament will continue to undermine their M\u0101ori colleagues. So, we do not expect to find any solutions within your Parliamentary system.<\/p>\n\n\n\n<p>We do not recognise your illegal governance in Aotearoa. Therefore we reclaim and reassert our tino rangatiratanga as understood by the signatories to Te Tiriti o Waitangi.<\/p>\n\n\n\n<p><em><strong>Yours Sincerely, M\u0101ori &nbsp;<\/strong><\/em><\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-full is-resized\"><a href=\"https:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-1.png\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-1.png\" alt=\"\" class=\"wp-image-11131\" width=\"548\" height=\"459\" srcset=\"http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-1.png 940w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-1-300x251.png 300w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-1-768x644.png 768w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-1-570x478.png 570w, http:\/\/mananews.co.nz\/wp\/wp-content\/uploads\/2024\/01\/Hui-Whakatapapa-des-1-701x588.png 701w\" sizes=\"(max-width: 548px) 100vw, 548px\" \/><\/a><\/figure><\/div>\n\n\n<p><strong>INTRODUCTION&nbsp;<\/strong><\/p>\n\n\n\n<p class=\"has-text-align-center has-cyan-bluish-gray-background-color has-background\"><strong>HUI WHAKATAPAPA &#8211; A SUMMARY&nbsp;<\/strong><\/p>\n\n\n\n<p>Hui Whakatapapa was held <strong>at <\/strong>Tou Rangatira, Waitangi, <strong>4-5 <\/strong>Feb 1997. Whakatapapa <strong>refers <\/strong>to <strong>the turing <\/strong>over of the soil in readiness for planting. The theme reflected the desire of the participants to clean <strong>out <\/strong>the old weeds, in preparation for new growth. Many Kaupapa korero presented have remained prominent for Maori since the signing of the Declaration of Independence and Te <strong>Tiriti <\/strong>o Waitangi.&nbsp;<\/p>\n\n\n\n<p><strong>HUI WHAKATAPAPA &#8211; AN OVERVIEW&nbsp;OF THE HUI<\/strong><\/p>\n\n\n\n<p><strong>Tou <\/strong><strong>Rangatira <\/strong>&#8211; <strong>Waitangi, 4-5 Feb 1997&nbsp;<\/strong><\/p>\n\n\n\n<p><strong>KARAKIA Taumata <\/strong>Kaumatua <\/p>\n\n\n\n<p><strong>MIHIMIHI Tame <\/strong>Te <strong>Maro<\/strong>, <\/p>\n\n\n\n<p><strong>Cyril <\/strong>Chapman <strong>WHAKAMARAMATANGA <\/strong><\/p>\n\n\n\n<p>A <strong>Kaumatua explained the name &#8220;Whakatapapa&#8221;&nbsp;<\/strong>&#8211; The hui title was named by Glass Murray<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">INTRODUCTION<\/mark>  Mei Meri <\/strong>Solomon explained the <strong>kaupapa of the <\/strong>Hui&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">HILDA HARAWIRA&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">BACKGROUND<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p>The Waitangi Action Committee coordinated the first hikoi from Auckland to Waitangi in 1979. The Big Hikoi from Ngaruawahia was in 1984, under the banner of Te Kotahitanga. Te Kawariki began marching in 1985 from Te Rerenga Wairua. This year is the 12th anniversary of Te Kawariki. Thanked the following iwi relay teams for participating in the Hikoi &#8211; Ngati Kuri, Aupouri, Ngai Takoto, Te Rarawa, Ngati Kahu. <\/p>\n\n\n\n<p><strong>Two<\/strong> <strong>purposes <\/strong>for the <strong>Kawariki hikoi<\/strong>: <\/p>\n\n\n\n<p>       1) to keep the Treaty of Waitangi as a focus; <\/p>\n\n\n\n<p>and 2) to wananga about tribal histories in the region of Muriwhenua.&nbsp;<\/p>\n\n\n\n<p>UN Rapporteur Miguel Martinez was unable to attend Waitangi this February he will be a guest of the Govt mid May-June. He is a Cuban Professor of International Law and a United Nations Diplomat. In 1989 he was given a brief to conduct a Study on Treaties, Agreements and Other Constructive Arrangements between States and Indigenous Populations&#8221;, more commonly referred to as the UN Treaty Study. The UN will not solve our problems, but it would be useful to use Martinez&#8217;s visit as a tool to publicise the Treaty. It was suggested by another indigenous nation, that we present written findings to him. He would not be able to sit in a Tribunal but findings could be passed on to him. It would also be useful if he could meet informally with people who fight for Treaty rights; and also to observe some Maori customs. By observing a powhiri or ceremony, he would witness that Maori have a distinct culture and language.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">DECLARATIONS<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-black-color\">Liberation is irresistible and irreversible. <\/mark>Maori see themselves in isolation from the rest of the indigenous world. We are all experiencing change (decolonisation). Treaty, genocide or conquest are key ways to take over a country.\u00a0<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">The Declaration Of In<\/mark><\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>dependence <\/strong><\/mark><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">in 1835<\/mark> <\/strong>has been erased from history books. The Declaration is <strong>a <\/strong>very important document. It is the first written statement proclaiming Maori <strong>s<\/strong>elf determination. <\/li>\n\n\n\n<li>Later came the <strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">Tiriti o Waitang<\/mark>i <\/strong>and the English version. Both texts differ. <\/li>\n\n\n\n<li><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">The 1950 Declaration Of Granting Independence Of Colonial Countries<\/mark>&nbsp;<\/strong>by United Nations<strong> <\/strong>(UN) brought an end to colonisation, without conditions placed on the indigenous people by the coloniser. Kanaky Tahiti and Hawaii are trying<strong> to <\/strong>get on <strong>t<\/strong>he<strong> <\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>UN Decolonisation List<\/strong>. <\/mark>Aotearoa should try and be listed <strong>as a <\/strong>country that wishes to be decolonised. <\/li>\n\n\n\n<li><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">The <strong>Mataatua Declaration<\/strong><\/mark><strong> <\/strong>seeks to protect all indigenous cultural and intellectual property<strong> <\/strong>rights. <\/li>\n\n\n\n<li><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">The <strong>Peoples Charter for a Nuclear Free and Independent Pacific <\/strong><\/mark>has been developed by grassroots Pacific peoples to bring a halt to all forms of nuclearisation in the Pacific. The nuclear cycle threatens indigenous peoples at all levels, from the theft of land, the poisoning of the environment and genocide. <\/li>\n\n\n\n<li>The<strong> <mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">UN <\/mark><\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>Draft Declaration on the Rights of Indigenous Peoples<\/strong><\/mark>, is also a very important document today, as internationally it can provide some basic standards and rights for all indigenous peoples.&nbsp;<\/li>\n<\/ul>\n\n\n\n<p>Being a protester means you walk against the tide. You<strong> <\/strong>walk against people who feel comfortable following the coloniser.<mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"> Self determination<\/mark> is a<strong> <\/strong>term used internationally and all peoples have a right to it. <\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">Options<\/mark>: integration free association and total independence. Maori never consider the<strong> <\/strong>last option<strong>, <\/strong>they<strong> <\/strong>look at integration and free association.<\/li>\n\n\n\n<li><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>The second option is a limited form of self management<\/strong>.<\/mark> In 10 years, will<strong> <\/strong>being a runanga suffice? Iwi structures are becoming corporatised Pakeha structures. In the new settlement process, are<strong> <\/strong>iwi extinguishing their rights as tangata whenua? We mus<strong>t <\/strong>propel ourselves forward to independence.\u00a0<\/li>\n<\/ul>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">JAN DOBSON<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">KAITIAKITANGA&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Spoke on issues facing hapu in respect of the Resource Management Act. RMA defined Kaitiakitanga, as guardianship and responsibility of resources. The TOW was the first and the best statement on kaitiakitanga, and the RMA was reducing our rights from Tino Rangatiratanga to rights similar to the Bird Protectionist Societies. The UN Draft Declaration on the Rights of Indigenous Peoples details our rights as tangata whenua. We must all become kaitiaki, and insist on observing the Maori version of the Treaty; insist on using Treaty Articles, not the Principles; run hapu decolonisation and Treaty workshops; take direct action when necessary, and establish good cooperation with the Maori media.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">CYRIL CHAPMAN&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">FOREIGN OWNERSHIP&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>History behind foreign ownership not a new kaupapa. Tangata Whenua had established a sound economic base in Aotearoa. Maori were trading internationally. Asians are now entering joint ventures with Maori and obtaining the land that way. Iwi have opposed all forestry deals. Multi- national companies now control many of our natural resources. 70% of world trade owned by only a few multi nationals. We have challenged the local council and are determined to oppose all multi national interests. Kupapa exist in our own whanau. Our matua are being &#8220;conned&#8221;. Forestry is one of the last land grabs of this century. We support this kaupapa by attending hui and informing people; we need to help build strength to fight this; we must network; we need to be strong. We must stop those who are selling us out and build a stronger whanau. We come here to celebrate us as tangata whenua.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">FREEDOM ROADWORKS&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">BACK TO BASICS&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">MARCIA CASSIDY <\/mark>Strengthening the whanau structure so that we are able to rebuild a Maori whare. We need to reclaim our status of tangata Whenua. Violations have had an enormous cost of te lwi Maori. Generational pain handed down by our tupuna, can be a reason for high rate of rangatahi suicide. Maori highest rate of mental illness. Men in prison 60%, unemployment, mortality rate all these statistics very high. Take back control of our whanau. Whanau responsibility of all the children and whanaunga. healing is a result of doing this mahi. Freedom Roadworks, building a road to freedom. Work with organisations, whanau, international indigenous groups &amp; tino rangatiratanga groups.\u00a0<\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>P<\/strong>ERSONAL<\/mark><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">REITU CASSIDY <\/mark><\/strong>Treatment of women in the whanau. Papatuanuku &#8211; we are people of the land. All that happens to her, happens to us. Women are to be of the land. Men are to take the role of nga atua Maori. Women should be given the same respect as Papatuanuku. Rape and degradation of our land is happening to Maori women. Men and women knew their roles before colonisation\/christianisation. Roles have been distorted, Maori have been dispossessed of land. Whanau moved to city, collective nurturing of children broken down. Going back to basic means caring for our whanau needs (housing, health&#8230;). We need to develop from a Maori perspective.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">KOMENE CASSIDY &nbsp;<\/mark><\/strong>Mens role and the imbalances. Whakapapa &#8211; very important. Links you to yourself and atua, Maori,&nbsp;atua, Maori, whanau. Relationship ties were clear, all aunties where mothers, all uncles were fathers etc. Roles were distinct. Ideology &#8211; men are dominant. This still operates within this country. Statistics are high in abuse against women. Conditioned to be individuals. We have become like the coloniser. We need to look at what it is to be Maori Men. Relink to our ancestors so that we may feel strong and have an identity. Regular hui among whanau.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">MOEA ARMSTRONG&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">NETWORK WAITANG<\/mark>I&nbsp;<\/strong><\/p>\n\n\n\n<p>Pakeha colonisation and historical perspective. Network Waitangi started by church members who studied racism, and the role of pakeha as oppressors in the USA, &amp; applied it here. Pakeha had no knowledge of the Treaty and were unaware of what they were celebrating in 1990. NW was an independence movement, hoping to work with more Maori treaty educators. They run 30 education workshops a year, generally with Pakeha organisations. Attitude changes leads to action changes. Encouraged pakeha to seek help from them if they have a &#8220;blockage in the head&#8221;.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">TIM HOWARD JUSTICE <\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><em> <\/em>NETWORK WAITANGI <\/mark><\/strong>Te Tiriti <strong>o <\/strong>Waitangi is an ongoing covenant between the Crown and Iwi <strong>\/ <\/strong>Hapu and is the basis for our constitutional framework. Discussion, education work and action on various aspects of constitutional change have<strong> <\/strong>become central to our network. Tried to listen and be guided by tangatawhenua initiatives on constitutional change from Hirangi and Waitangi. We rejected the Fiscal Envelope; and called for the Crown <strong>to <\/strong>respect treaty and not shuffle power &amp; responsibility to local authorities and SOES; to deal honourably with settlement claims by implementing Tribunal recommendations acceptable to the claimants; fully resourcing claims research and process; dealing <strong>with <\/strong>claims on their own merits, and by ensuring that agreements are regularly monitored and adhered to by the Crown.&nbsp;<\/p>\n\n\n\n<p>The struggle is mainly against Pakeha, and most of them do not agree with us. Watch us and monitor us don&#8217;t depend on us for revolution. Part of our work is to find a genuine Pakeha cultural identity and to recover the positive sides of our history. We have to face those who hold economic power and we have to change that. Power rests more with the forces of international capital, who through transnational corporations are organising a second wave of colonisation. We need to work together with tangata whenua.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">TAME ITI&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">TE MANA MOTUHAKE O TUHOE&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Mihimihi kia tatou. Great to be here. Good to hear the korero from others. There has been a lot of changes over the years; there is still a lot for me to learn. Enjoyed the healing korero from the group in Otepoti. Many of my generation are going through this. I&#8217;ve been doing painting and art lately, while working with tamariki and men. I can help kids<strong> <\/strong>deal with their anger through art.&nbsp;<\/p>\n\n\n\n<p>As a young Tuhoe child I was forbidden to speak Maori. All forms of Maori culture were banned in schools until 1940. Own children can&#8217;t speak fluent Maori because the govt decided there was no room in the curriculum for it. Imagine saying &#8220;From now on you will only speak Japanese to the pupils of Auckland Grammar. They&#8217;d say, &#8220;who the hell are you?&#8221;&nbsp;<\/p>\n\n\n\n<p>I brought my two paintings &#8211; &#8220;I will not speak Maori&#8221; had to write it 300 times, pick up horse shit on the school grounds as punishment for speaking Maori. If they take away our mother tongue then they take away our genealogy, tikanga and kawa. If a Tui had to speak like a Kiwi, it isn&#8217;t a Tui. Imagine effects on Maori. Maori affairs minister in 1950&#8217;s said the place to lear<strong>n<\/strong> is in the homes. <\/p>\n\n\n\n<p>In 1987, Maori made an official language, yet had to get permission for a translator in court. What do we do now? Going to Rotorua to get people together. TR is not going to come from the Kawana. The hikoi is not the end of the day. Its only the beginning for many, the entrance through the door. We have the power to change the world. How many of us would stand in front of a truck to stop logging on our land, how many will speak Maori in the courthouse? How many will turn the crap off on TV? How many will give up alcohol, dope and cigarettes to stop wrecking our wairua. Tuhoe, the only Maori embassy in the world. Persistence is important, you&nbsp;don&#8217;t need talent. There&#8217;s heaps of unsuccessful people who are talented, there are lots of educated people who are failures. Only persistence and determination will make things happen. Ko au te rangatira, I am in power, Tuhoe.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">HORI PARATA&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">NGATI WAI&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Working on the RMA with Ngati Wai and DOC. DOCS role should be to clean up the areas but not make decisions about them the respect of the visitor to the host. Ngatiwai wanted compensation from DOC for felling of trees; that they were having to define for DOC why their consultation was neither appropriate nor adequate. He talked about how harvesting was part of our culture; but that now we had to ask for everything. Also spoke on relationship between DOC and Landcorp.&nbsp;<\/p>\n\n\n\n<p>Maori should respect their own tapu; we were reintroduced to the whales; and we had to look after ourselves when dealing with them; bacteria, toxins, cleaning and taking the bones back to the whanau. We need protocols, protection of cultural heritage. They want the bones, they fly me down too and give a powhiri. We won&#8217;t stand in the way of worthwhile research but we want all bones back. Fight them all the way on Mammals Protection Act. When it dies it&#8217;s ours. All protections of protocol and cultural heritage.&nbsp;<\/p>\n\n\n\n<p>5 <strong>FEBRUARY 1997&nbsp;<\/strong><\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>LYNDA REITI\u00a0<\/strong><\/mark><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">WHAKATOHEA&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Mihimihi kia tatou. The govt and Whakatohea signed binding deed of settlement worth $4m, but this couldn&#8217;t compensate for the pain the tribe had suffered. It isn&#8217;t the money we want, but that is what the govt offered. 12 properties were returned. The govt has determined everything including our rights under the Treaty they set the date that we could claim from. Who do they think they are to extinguish treaty rights? Be wary of the crown!&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">CHARMANE ANARU<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>DRUGS <\/strong>\/ <strong>ALCOHOL\u00a0<\/strong><\/mark><\/p>\n\n\n\n<p>Drug and alcohol abuse runs through the blood lines of whanau, destroying the body as well as the wairua. We haven&#8217;t been able to deal with it because we have been oppressed. No Maori is exempt from it. We think it only affects rangatahi, but everyone does it. We drink because we feel powerless. Everywhere we turn pakeha are doing something wrong- how do we deal with this rage? If we hold it inside, we will get sick.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">TINA PERRY&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">WOMENS REFUGE<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p>Concerns for Maori women and children. 85% of Refuge clients are Macri women because it is a safe place for women and children. What about the men? They need to be thinking about looking after the women and children. A lot of Maori out there working in the field of whanau abuse. Not easy being a parent these days it is a job that never stops. It is important to remember that we are all Maori and how this itself is an empowering thought.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">NOPERA PIKARI&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">WHAKAIRO \/ MUSICIAN&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Mihimihi kia tatou. I do whakairo pertaining to Ngapuhi. Its my way of expressing TR. I work with the wairua of whakairo. Support the mahi done by those working with alcohol\/drug abuse. Should be pure before whakairo is done. Not into buying taonga (waiata, whakairo, whakapapa); believe it should be passed down. Christianity did a lot of harm to our whare whakairo.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">TE WHENUA HARAWIRA&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">YOUTH HUI 1998<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p>Mihimihi <strong>ki<\/strong>a<strong> <\/strong>tatou. The first IYH was in Kanaky 4 years ago. Next year it will be held in Waitangi and hosted by Maori youth. Waitangi is an appropriate place. The kaupapa was the awakening of indigenous people &#8211; Te Ohonga Ake O Te Tangata Whenua. Issues discussed at regional hui include drugs, alcohol, identity crisis, sex etc. Theme for national hui Cool to be Maori. Angry that Pakeha haven&#8217;t honoured Treaty.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">MERE TAU&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">RANGATAHI \/ WHANAU<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p>Issue of identity crisis for our young people. We set up Wananga with our older people, to get a grounding in taha wairua, hinengaro and tinana. Teaching our people about what they&#8217;re made of, promoting whakapapa; involving rangatahi in Waka ama, a Polynesian sport that originated in Tahiti, and started here in Pawarenga. Need to push these issues with rangatahi. Many whanau are fragmented; working together brings us together.&nbsp;<\/p>\n\n\n\n<p>Good <strong>to <\/strong>see so many people here at Waitangi. Expecting more people tonight who haven&#8217;t necessarily had anything to do with Waitangi. Kia ora to the cooks and those who&#8217;ve contributed to the kai. Everything has been donated by koha.&nbsp;&nbsp;<\/p>\n\n\n\n<p>The Taumata Kaumatua are their own bosses, no funding what so ever to host this hui.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">HAMIORA MAHANGA&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">NGATI WAI&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>In 1969 I was a member of stormtroopers; went with Nga Tamatoa with all our gears to the top grounds to the limits; yelling out &#8220;the Treaty is a fraud&#8221;. Sent Hana Jackson to korero. Came back in &#8217;84 with the hikoi so my brain could catch up with what we were doing in 1969. I realised it was for the retention of our reo. Each year we come back to Waitangi to see the whanau, some come by horse. Came to start the Hikoi Mo Te Whenua. My old people are too &#8220;happy&#8221; to come cos they get the money &#8211; &#8220;who wants to bite the hand that feeds them?&#8221;. We have a marae reserve at home, been the dream of our kaumatua to get it together, but we&#8217;ve got troubles because development has strings attached to the system. We live on the coast, and we need to utilise our resources. There is only one contract, the Treaty. We&#8217;re fighting the deepwater port in Whangarei, to protect our kaimoana. Everyone&#8217;s welcome to come to Otangarei with the hikoi. The more people on the hikoi the louder the message, and if people don&#8217;t want to listen to your message, then try and make them listen to your ART.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">CYRIL CHAPMAN<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">MAORI RADIO&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>In Maori radio for 8 years. Pakeha radio has been here for 70 years. Pakeha have colonised us through the radio and tv. 1985 wero to the govt to fund us. Part of their obligation to support Maori language; they were was responsible for promoting the loss of our reo. In 1987 Tautoko started its radio. Biggest challenge was role models for Maori stations. Had to do it ourselves. Some Maori radio have gone the way of tauiwi stations. We need our own role models; ideas that come from us; tikanga and kaupapa that is Maori tuturu. Govt has turned everything around, forgotten why we went to court.&nbsp;<\/p>\n\n\n\n<p>No commitment from govt to fund with the money they gave. They see they control us so they cut the funding. We used to run raffles and have socials to run the station. They were the best times for Maori radio for me. We need to be really careful with process for what happens with that money. Some say go commercial, but they will say you don&#8217;t need the radio then. Big companies come to us, like the breweries, we turn them down. Ko te mea tuatahi ko te kaupapa, the reason why we&#8217;re there. Easy to get sucked in to where you didn&#8217;t want to go anyway. Nice to know the Kaumatua will tune in first thing in the morning, they can hear te reo, waiata and other kaumatua. We go around the areas and have the old people mihimihi first thing in the morning.&nbsp;<\/p>\n\n\n\n<p>Some say shouldn&#8217;t korero Pakeha at all. Many of our people, follow the sound of the black American. How do we cater for them so they can feel good about who they are? through practising&nbsp;whanaungatanga and supporting our hapu &amp; iwi. Our kaumatua use the radio now. Appropriate and inappropriate korero going out over the airwaves. We&#8217;ve got a kaupapa to support in looking after our people. Kaumatua, kuia live in isolation so its good for them to hear us mihi to them. Pakeha have got community tv stations, yet we can only have one?&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">JUNE JACKSON&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">URBAN MAORI<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p>People have been following our debates with the Fisheries Commission about fair treatment for Maori. I mihi to those who&#8217;ve come back to look for their roots. Many others who can&#8217;t do that, have no land, no whanau. Some of us don&#8217;t know where we come from. I am a townie but I know about the wa kainga, when people say &#8220;you don&#8217;t know who your Tupuna are&#8221;, it hurts. On the Parole Board we ask who is your iwi, who is your whanau, to help them look for who they are.&nbsp;<\/p>\n\n\n\n<p>We have no desire to even look at the quota, its for the people. If you have a way of dealing with this, share it with us. If there is wisdom, then we&#8217;ll do it. I stand strong on te mana o te tangata. We have to scramble around on nothing too. Uplifting our people will not take a year, it will take a generation. We all know what it&#8217;s like to be poor. It&#8217;s not about who you are or where you come from its about need. We are trying to succeed but the iwi stands on us instead of helping. The dream and the reality is quite different. The whanau is what counts. Some of our people don&#8217;t even know what the Treaty is. Share it, don&#8217;t be arrogant about it, don&#8217;t be threatening about it. When the big boys suffer, we suffer. Pakeha orchestrated this, they let us fall in the traps. Let me allay your concerns about the fish. What is good for you is good for us.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">TITEWHAI HARAWIRA<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">RECLAIMING TR<\/mark>&nbsp;<\/strong><\/p>\n\n\n\n<p>Need to understand the urban situation. What does reclaiming TR mean for us, as individuals as whanau. We are the officials, we are Tangata Whenua. Whatever happens in Aotearoa we are the officials. Thursday is about making demands, not making excuses. Reclaiming our status as tangata whenua, as Maori women. Learning and teaching each other. The moko being wom by many of young people is a statement. Is Waitangi on Thursday or every day. TR is about making sure we don&#8217;t apologise for being Maori, we are in charge of our mistakes. Analyse the level of criticism that&#8217;ve been talked about with Maori tv. In Pakuranga they spent $7 million on the fruit fly cos they were in the rich area. Are the Pakeha&#8217;s going to support the Maori in Parliament? No, the pakeha are screaming already. What will they do if our MP&#8217;s support the treaty leave it as a kowhaiwhai pattern.&nbsp;<\/p>\n\n\n\n<p>Father in law put out a book &#8220;Teach yourself Maori&#8221;, but someone changed it. No one has the right to change what our people put together. The challenge has been going on for months. Daughter told she had no right to take books off shelves. We have a right. It belongs to us.<\/p>\n\n\n\n<p>There are several ways of reclaiming TR. Those selling our people out should be sacked. TR is about demanding our rights, what is ours fish, health, education, nga taonga Maori, respecting our tamariki, stopping the sexual abuse killing our whakapapa. We can set out a blue print for what is going to happen tomorrow. I&#8217;m not going to sit down and take it. We need to set a strategy from the young people for the kaumatua to support. If we&#8217;re going to make any changes sit down, decide what we&#8217;re going to do, and move on it. Govt already shown their lack of support for anything Maori. TR is not about their Parliament, but about something that will work for us.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">RIPEKA EVANS&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">MAORI WOMENS CLAIM\u00a0<\/mark>The Maori Women&#8217;s Claim was lodged with the Waitangi Tribunal in July 1993 to get a declaration from the Crown about the status of Maori women and is open to seek other remedies. The claim alleges that the status of M\u0101ori women has been eroded because of historical and outstanding breaches of the Treaty by the Crown; and thus fails to accord Maori women status and power within political, social and economic structures. Claimants include all past Presidents of the Maori Womens Welfare League, &amp; the current President Druis Barrett. Others are Lady Rose Henare, Donna Awatere, Ripeka and Dr Paparangi Reid. Research has been slow because of lack of funding, but there will be a first stage of meetings with the Tribunal and Crown agencies to discuss a direct negotiation process. The claimants will examine means to ensure Maori women are responsible for the distribution of benefits from the Treaty Claim process. For more info: fax 09 3797204.\u00a0<\/p>\n\n\n\n<p><strong>Katie <\/strong>Murray why are we playing the white mans game?. I know who I am what I stand for as a Maori women. We should challenge our Maori men ourselves. They&#8217;re not perfect. <\/p>\n\n\n\n<p><strong>Titewhai Harawira &#8211; <\/strong>who are you to make a claim on my behalf?.&nbsp;<\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>POU ROTO\u00a0<\/strong> <strong>NGAROPO<\/strong><\/mark><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">NGAPUHI \/ TUHOE&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Get back to basics; practice everyday Maori rituals (karakia, waiata, tomo etc); keep the home fires burning; live TR all the time; know what you&#8217;re talking about [ lot of Maori have never seen or been on their maunga, awa]. Why is Taumata Kaumatua meeting separately from us. The rangatira should be weaving the people together. Maori women have more rights than pakeha to speak on a marae.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">NICKY LAWRENC<\/mark><\/strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>E&nbsp;<\/strong> <\/mark><\/p>\n\n\n\n<p><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\"><strong>RARANGA\u00a0<\/strong><\/mark><\/p>\n\n\n\n<p>Four Maori women tried to stop Weaving being set up on the NZQA Framework, but the process&nbsp;<\/p>\n\n\n\n<p>was hijacked <strong>by <\/strong>the Crown and sent through the internet. Now a German can be tutor of raranga Maori. Our raranga is our taonga. Raranga is not about making money. We need to know about the resources and tiaki them for our future.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">TOA FAULKNER&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">MAORI LAND RATES&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Customary Maori land is land owned by Maori. The Land Act says that land other than crown land not rateable for the following purposes schools, cemeteries, hospitals, Maori customary lands. I&#8217;m threatened with jail for nonpayment of $32,000 rates. Would be happy to go jail to expose this injustice. Crown is moved by paperwork. Protesters have a role to play in moving Crown &#8211; not on their own, but with us all together. The Crown can&#8217;t claim customary Maori land because of non- payment of rates, but they can claim European title land. Won first case against Tauranga District Council in Maori land court on the premise that the Maori customary title was not extinguished. District court stated Maori land court shall continue to have exclusive jurisdiction over Maori land. The charge has been decreased from $32000 to $16000. Then they offered to drop all charges if I paid $900. I refused. Judge stopped me from taking my case further on a technicality. Decided to go to High Court. I won the case.&nbsp;<\/p>\n\n\n\n<p>Where does the treaty stand re nonpayment of rates on customary Maori land? It states exclusive and undisturbed possession over our own land therein lies proof that we don&#8217;t have to pay rate<strong>s<\/strong>.&nbsp;<\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">BEN DALTON&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p><strong><mark style=\"background-color:rgba(0, 0, 0, 0)\" class=\"has-inline-color has-vivid-cyan-blue-color\">MARANGA MAI&nbsp;<\/mark><\/strong><\/p>\n\n\n\n<p>Where do old soldiers go. Coming here for 19 years. First time in 1979. I remember when march was only 4 people. People now get jobs from the radical statements made back then. Last decade spent focusing education, hapu iwi development. In that one forgets the bigger picture. Waitangi has become a symbol for the distressed and freedom from the oppressor. It also attracts the lost and angry. The movement for TR is full of soldiers not terrorists. We must have strategies.&nbsp;<\/p>\n\n\n\n<p>TR needs to be about the politics of inclusion not exclusion. We must represent ourselves properly. Our leaders must move away from being seen as radicals but as chiefs. What is a kaumatua. Someone who lives till 60? Someone who may not have done anything for Maori. Tribalism has had its day. We can&#8217;t keep negotiating with Crown purely based on what iwi you come from. This creates war amongst our people. We should be working WITH each other. A lesson to be learnt from the Maori land wars. If we were united we would have won. How do you get TR? Not something you can get from battling or the crown. Its a personal battle against the limits within yourself. Invited kaumatua to tamoko. hui to offer advice but due to colonisation had no knowledge of such things. The moko you see, is a<strong> <\/strong>manifestation of peoples TR&nbsp;.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>1997 Hui Whakat\u0101papa&nbsp;&nbsp;&nbsp; Te Hui Whakat\u0101papa was convened by Te Kawariki and Te Taumata Kaum\u0101tua o Ng\u0101puhi Nui Tonu at Waitangi on February 4-5, 1997. Ko te tikanga o t\u0113ei r\u0101rangi k\u014drero ar\u0101 Whakat\u0101papa, e h\u0101ngai atu ana ki te hunga e whakat\u014d k\u0101kano ana i roto i te m\u0101ra matauranga. Kia pu\u0101wai hei tu\u0101papa [&hellip;]<\/p>\n","protected":false},"author":35,"featured_media":11137,"comment_status":"closed","ping_status":"open","sticky":true,"template":"","format":"standard","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"categories":[18,9],"tags":[],"class_list":["post-11116","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-racistfreeaotearoaby-2028","category-tiriti","last_archivepost"],"_links":{"self":[{"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=\/wp\/v2\/posts\/11116"}],"collection":[{"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=\/wp\/v2\/users\/35"}],"replies":[{"embeddable":true,"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=11116"}],"version-history":[{"count":11,"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=\/wp\/v2\/posts\/11116\/revisions"}],"predecessor-version":[{"id":11146,"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=\/wp\/v2\/posts\/11116\/revisions\/11146"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=\/wp\/v2\/media\/11137"}],"wp:attachment":[{"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=11116"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=11116"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/mananews.co.nz\/wp\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=11116"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}