CROWN OF THE MAURI NATION
PREAMBLE AND PAREMATA TAONGA 2013
11th February 2021
The Crown of the Mauri Nation, (by right, as given by IO) will exercise the privileges of suv’eranty, along with the powers and subsequent inherent native authority which suv’eran hold too; operate under divine lore, law, regulate their activities, operate their own custom and usages, carry out exchange, equity and commerce, all under the auspices of self-governance, so long and in so far as, said governance is not repugnant to the general principals of humanity. This will be accomplished through the use of the divine doctrine ‘That you do no harm to your fellow man or his property’.
With this in mind and working unified (with all due respect to other Suv’erans, their similarities and or diversities) beyond the scope of non-living entities (i.e.; corporations, defacto governments and or foreign rule), we can then facilitate; proper, just, transparent and accountable representation of and to the suv’eran through the use of ethical and moral practises, able to be facilitated through the use of consultation, permanence, absoluteness, comprehensiveness and indivisibility processes utilising; new, current and suppressed technologies. The use of renewable and unmetered technologies will be the new norm under Crown of the Mauri Nations governance.
The ability for us to co-create better outcomes and environments resides within us all. Native Suv’eran Nation Live Life Claimants will administer to our inherent native authority and rights through Suv’eran Charters, ensuring the aspirations, prosperity and well-being of all, paving the way for us to eliminate famine, disease and suffering, thereby enabling us to finally embrace one another with the dignity and spirit of IO’s grace and love.
“CROWN ROYAL CHARTER"
ARTICLE 1 – Suv’eran Covenant
I inarguably affirm under oath, on this day to accept you IO Matua, known by many names, in absolute faith, acknowledging that you are the power and authority over all things.
I humbly ask for your forgiveness for any misdeeds, I or my ancestors may have committed in our veiled or otherwise ignorance that we as a suv’eran can now unite to tear down any native or other barriers, thereby allowing us all to live together as one indivisible family under IO’s power, glory and love, worshipping no other.
I ask that you “IO” be my protector and refuge as I am willing to trust in you that I may attain purity of mind, body, soul and spirit in the knowing that all things are possible under your guidance. With all my reverent Love, Amene
ARTICLE 2 – Divine Entity
The Divine Entity is inviolable (safe from violation) and shall not be prejudiced or subjected to any undue exposure. The same shall apply to the entities of prophets and divine messengers.
ARTICLE 3 – Official Language
English is the primary language. Mauri language when used shall prevail.
ARTICLE 4 – Lore / Law
The principle of Divine Law is the final authority in the interpretation thereof. Divine Law is that “you do no harm to your fellow man or his property”. The principles of Native, Customary and Original Lore are all sources of this unwritten lore.
ARTICLE 5 – Religion
Suv’erans embracing religion shall have the right to revert to their respective religious laws in matters relevant to personal affairs, the practice of religious (affairs) or (rituals), and the nomination of spiritual leaders in so far as these practises do not contravene Divine Law
ARTICLE 6 – Suv’eranty
The suv’eran are the source of suv’eranty and shall exercise and protect the rights and privileges this affords, along with the recognition of the suv’eran rights of others, thereby preserving and promoting unity.
ARTICLE 7 – Political
The political system shall, within the framework of the fundamentals of the Crown of the Mauri Nations prescribed under this charter, be based on co-operative alliances. These alliances shall be governed by lore, operating with integrity, transparency and honesty. Suv’erans shall, upon notification, have the right to establish political alliances.
ARTICLE 8 – Education
The Crown of the Mauri Nations shall maintain educational systems aimed at truth rather than the current indoctrination learning processes used throughout the globe by governments, religions and monetary institutions that have effectively enslaved the general populace.
ARTICLE 9 – Values of the Family
The family unit shall be the basis of society and shall be the foundations thereof. The Crown of the Mauri Nations shall preserve the identity of the family in terms of their respective; faiths, religions, moral and ethical values to ensure the cohesion, stability and protection thereof.
ARTICLE 10 – Unity and Crown of the Mauri Nations
Crown of the Mauri Nations basis is that of unity, equality and social solidarity.
ARTICLE 11 – Equality
The Crown of the Mauri Nations shall, without discrimination or prejudice, ensure that all Suv’erans enjoy equal opportunities irrespective of gender, race, creed or religion by maintaining equilibrium and harmonisation in all aspects of society within Crown of the Mauri Nations frameworks.
ARTICLE 12 – The Protection of Morals and Heritage
So long as they are moral and ethical, the Crown of the Mauri Nation shall, within the limits of this charter, be committed to safeguarding, preserving and protecting native traditions, monuments, memorials, burial sites and historical reserves, living and non-living.
ARTICLE 13 – Protection
The Crown of the Mauri Nations shall maintain the protection of all, especially those who are unable to maintain their own protection such as those who may be elderly, fragile, mothers and children.
ARTICLE 14 – The Arts, Crafts and Literature
The Crown of the Mauri Nations shall promote the arts, crafts and literature for the benefit of all of society.
ARTICLE 15 – The Economy
The economy shall be organised in accordance with a comprehensive development plan of Co-operative Foundations and Enterprises that guarantees an increase in national contributions, utilising a fair and equitable distribution format, effectively creating a rise in the standard of living with increases in employment or energy exchange opportunities.
ARTICLE 16 – Co-operative Enterprises
Co-operative Foundations and enterprises shall be created and maintained by the Crown of the Mauri Nations to facilitate the exchange of energy. To exist within the new societal frameworks, an exchange of energy is required by the suv’eran that in turn allows for a fair and equitable form of remuneration. The suv’eran shall have a share in the management of these enterprises and the profits thereof are to be used for intra and infrastructure throughout their respective regions.
ARTICLE 17 – Enterprise contribution
There shall be a contribution from the operating contributions of Co-operative Enterprises.
ARTICLE 18 – Health
The Crown of the Mauri Nations shall maintain health systems aimed at the physical, mental, holistic and spiritual wellbeing of the suv’eran.
ARTICLE 19 – Natural Resources
The Crown of the Mauri Nations shall give due and just consideration to the use of the natural resource by operating under a fit for purpose mentality rather than the throwaway mentality currently used.
ARTICLE 20 – Agriculture
Agriculture is a fundamental component of the national economy. The Crown of the Mauri Nations shall seek to give due care to farmers and agricultural workers, as well as to the development of the main national agricultural crops. The Crown of the Mauri Nations shall also seek to support agricultural cooperative societies and to include farmers in the agricultural plan and enable them to manage these plans.
ARTICLE 21 – Suv’eran Property and Lands
Suv’eran Property and Lands shall be subject to the supervision, protection and guardianship of the Native Suv’eran Charters.
ARTICLE 22 – Guardians
The energy, lands, oceans and atmosphere are protected collectively by all Suv’erans as the bearers and guardians of the planet.
ARTICLE 23 – All life is sacred
Natural Law applies to all inhabitants of this planet and beyond. This principle is innate within every sentient being. Therefore, all life must be engaged with love, respect and purpose, considering the role each of us plays in the overall ecosystem of our environment.
ARTICLE 24 – Humanity
Humanity (Mankind) as a whole is responsible for the well-being of all life on the planet. the planet and its inhabitants. Regardless of the manifestation, the Crown of the Mauri Nation (Assembled governing body) must consider the consequences of their actions as they apply to the suv’eran, the planet and the individual hue-man experience. This consideration must always be weighed appropriately before any decision, direction, or guidance is presented as the Law of the Land. If the suv’eran follow Natural Law no other laws are needed.
ARTICLE 25 – Accurate Information
Public comprehension of accurate information is the cornerstone of a successful Te Kainga Ora Tumu (House of Order) [Government]. Those elected to present the suv’eran have an obligation to inform those they represent of the full scope of details, purpose, operation, and impact pertaining to any law, spending, project, or contributions. There must be a cause of action coupled with informed consent for any and all Te Kainga Ora Tumu (House of Order) [Government] activities. Laws and Taonga [bills] must be written and passed singly, without inclusion of other items, and must be written compactly in language understandable to a 5th grader.
ARTICLE 26 – Your Voice
The suv’eran must have a voice that represents their genuine interests. Elected Rangatira [officials] must be part of the community which they present. Rangatira [officials] agree by the acceptance of their election that they will conduct their public and private business in an ethical manner.
ARTICLE 27 – Media
The integrity of the news-related media must be established and maintained as a method of communication responsible to inform the collective. They are responsible to share the information they gain access to and are accountable to investigate the validity of their sources. The media should resemble a scientific process, pursuing evidence of theoretical or speculative information and refraining from drawing final conclusions until proof has been gathered. Their final report should reflect their thought process, methods of research, and reasons for their conclusions.
ARTICLE 28 – Environ
Food, water, soil, air, and aether are essential components of life on earth. It is a crime against humanity to alter these core components in any way that negatively affects hue-man vitality. Companies, organizations, corporations, incorporations, government offices, and individuals currently involved with this type of activity will be immediately audited and their operations informed to cease and desist.
ARTICLE 29 – Spirit of the Law
Laws must be enforced always considering the spirit of the law over the letter of the law. All actions have natural consequences whether positive or negative. Peace men and women of law enforcement are responsible for the safety of the suv’eran they are charged to protect. They must be directed by the de jure Assemblies, and Committees of Safety. Peace men and women Law Enforcement is required to uphold the Law of the Land and must be held to a high standard to restore the integrity of those who have previously held their positions. Sheriffs in local communities should establish community safety groups that are trained to identify dangerous situations and the appropriate responses to those situations. These Peace men and women are responsible for the Suv’eran whether on duty or off. They should be respected as the authority representing the laws that keep the suv’eran safe.
ARTICLE 30 – Assemblies
Assemblies must be formed by the suv’eran and have regular meetings that are open to the public. The core men and women for the State Assemblies are nominated and elected by other Assembly members. Each State Assembly is composed of representatives from the Marae & Whanau Sacred Circle Committees of Safety, but open to all suv’eran from any community within the national charter territories to contribute and participate.
ARTICLE 31 – Global Directorate Office
During this transitional period, our Crown of the Mauri Nation Assemblies will report to the Global Directorate Office. This will remain in force until such time the Assemblies and the Suv’eran are able to establish an organized operation respecting all-Natural Laws.
ARTICLE 32 – No Slavery
No one shall be held in slavery; slavery and the slave-trade in all their forms shall be prohibited. No one shall be held in servitude.
ARTICLE 33 – Malicious Acts Against Humanity
All malicious acts against humanity and nature must stop immediately or be punished by death. The original organic human genome and human DNA must remain pristine and untrammelled as it is the key to the evolution of humanity and many worlds. This includes but is not limited to the withholding of essential information necessary for suv’eran to intelligently decide about whether to use or not to use medical treatments, biological weapons being used in the water supply and pharmaceuticals, genetically modified farming, bioengineering of any kind, mind control usage of frequencies, withholding of known cures under the guise of protecting the economy, adrenochrome production (and/or using children for sexual exploitation in any way (including all forms of paedophilia), using humans for experimentation, extraction of and selling human body parts on earth or elsewhere for the purpose of greed.
ARTICLE 34 – All Incorporated and Corporate Government Organization are immediately terminated
Incorporated and Corporate Government Organization facilities will be locked immediately with all files and digital information secured within until a full investigation is conducted by the Global Intelligence Agency and release is approved by the National Committee of Safety.
ARTICLE 35 – Assembly Portfolios
- Administration Committee
- Communications Committee
- Justice & Law Committee
- Security & Defence - Peace Men and Women & Law Enforcement Committee
- Pa Kooti Committee
- Operation & Investigations Committee
- Book of Life Committee
- Spiritual Bridge International Relations Committee
- Universal Intelligence Committee
- Agreements & Charters Committee
- Kaiwhatu Energy Exchange Banking Charter Committee
- Treasury and Financial Control Committee
- True Potential Learning Model - Educational Development Committee
- Transport & Infrastructure Committee
- Water & Energy Resources Committee
- Te Whare – Housing Committee
- Health & Wellbeing Committee
- Manpower Committee
- Private Foundations - Project Management Committee
- Whanau Services Committee - Whaea, Wahine & Tamariki Committee
- Koro, Tane & Tamariki Committee
- Elderly & Abled - Needs Assessment Committee
- Environ Kainga - Nature Preservation and Protection Committee
- Kai, Tane and Tangaroa Committee
- Treasury Committee
ARTICLE 36 – Crown National Sacred Circle
When the Crown National Sacred Circle of Committees of Safety Assembles, they will have a general session and create breakout sessions where the various Core Activity Committees will present their obstacles, solutions and best practices in a collaborative effort to learn from each other. Committee will be responsible to report back to their Charter Assemblies and these suv’erans could be different at every Crown National Sacred Circle Meeting.
ARTICLE 37 – Freedom
The suv’eran recognize that there are things that exist that may be invisible, metaphysical, or immeasurable that have tangible thoughts. It is essential to respect this diversity as a reality that is part of the human experience to want to connect and comprehend our origins, powers latent within, and potential. Therefore suv’eran is free to communicate, observe, practice, participate, believe, or create any spiritual, energetic, or religious activity so long as it does not hurt others, incite violence, or violate the Natural and fundamental rights of the suv’eran. Regardless of the circumstances, these rights will always be protected without exception.
ARTICLE 38 – Self-governance
The Suv’eran are henceforth responsible to govern themselves and work peacefully towards common goals that empower and protect themselves, the planet, and all life on Earth. The purpose, meaning, and value of these things may be expressed and appreciated by anyone and everyone in different ways. These differences are an essential part that defines the human experience and although they have been used in the past to divide us, we will endeavour to use those same qualities to draw us closer together.
This Crown Royal Charter is for all Suv’erans, that we can come together with but One Purpose, for One Suv’eran and One Planet
This Crown of the Mauri Nation Royal Charter is the founding Charter that has been ratified and amended by a general caucus meeting of the Crown of the Mauri Nation by Letters Patent.
This Charter is copy-right-now-space/copy-claim 2020 to the Crown of the Mauri Nation
He Wakaputanga o Te Rangatiratanga o Nu Tireni
1820-1835 in Perpetuity
SHORT TITLE AND COMMENCEMENT
He Wakaputanga O Te Rangatiratanga O Nu Tireni 1820-1835 is unlimited in perpetuity. It commenced 1820 initiated in the meeting of King Hongi Hika and King George IV 13th November 1820;
He Wakaputanga O Te Rangatiratanga O Nu Tireni is the record of those who came together to give birth to it, Rangatira. Māuri [Maori] Version shall always prevail. HE - The use of ‘he’ specifies the entire document is an inseparable, living expression of them; thus ‘personal’ to them. The document is just as personal to the descendants/mokopuna, since all descendants are the quintessential living expression of the original blueprint; forever rangatira while also mokopuna. WAKAPUTANGA - Te Tai Hauauru or the western regions are identified as having contribution to the Wakaputanga as encoded by use of the word, ‘Wakaputanga’ rather than the northern dialect of whakaputanga. Further to that korero, the entire document is written without the 'wh’ common only to this region. This is a deliberate attempt to whakahihi the known pre-waka bloodlines. RANGATIRATANGA - The puku of te ika and Te Tai Rawhiti have encoded their contribution to the Wakaputanga in the word ‘Rangatiratanga’. Today these hapu remain the most vocal on Rangatiratanga. NU TIRENI - Te Tai Tokerau traditionally from the Bombays northward, reveal their contribution in the use of the transliteration Nu Tireni. At an assembly in Whirinaki pre-1800, where tupuna Te Pahi was present, Northern Rangatira agreed to the use of transliteration for the expediency of trade with the newcomers. Further, the use of Nu Tireni shows the application of the Wakaputanga is all-inclusive, New Zealand in its entirety;
Hapu Suv’eranty and Governance Structure;
Ko Matou (We) ko nga Tino Rangatira (the Hapu-elected Suv’eran/ Rangatira representing our Suv’eran Hapu) o nga iwi o (bones of) Nu Tireni (the entire motu i raro mai o Hauraki from every region below, Hauraki) kua oti nei te huihui (have met, discussed, made decisions and fully completed our hapu meetings and we give our full support for the meeting at) i Waitangi i Tokerau i te ra 28 o Oketopa 1835 (Waitangi in Tokerau on the 28th day of October 1835). Ka wakaputa i te rangatiratanga o to matou ake wenua (the Suv’eranty of our own hapu regions is agreed and declared ongoing in our own meetings) ka meatia (our final action in the process now is) ka waka putaia e matou (to let those decisions be known publicly. We hereby announce) he wenua rangatira (that our various individual hapu regions are Suv’eran). Kia huaina (Further to the Suv’eranty of our hapu regions we are excited to announce globally that the national management collective of hapu will be known forthwith and formally as) ko te Wakaminenga o Nga Hapu O Nu Tireni. (the collective whanau hapus of Nu Tireni, the Confederated Hapu of New Zealand);
Suv’eran Authority Divine Lore & Law;
Ko te Kingitanga ko te mana i te wenua o te Wakaminenga o Nu Tireni (The question is posed “is it the King and the King’s monarchy that has mana, prestige and authority in the new nation of Te Wakaminenga o Nu Tireni?”) ka meatia nei (we advise you unequivocally) Tino Rangatira anake (the mana, prestige and authority solely and exclusively rests with our hapu-elected Suv’eran/Rangatira (kings, queens, loremakers) no one else). i to matou huihuinga, (as we collectively decided and recorded at our hapu level meetings, prior to 28 October, and in anticipation of public announcement on the 28th of October 1835) A, ka mea hoki (The outcomes or approved motions of our hapu meetings are): e kore e tukua e matou (none of us will allow, let go of, stand for, give over to, or permit ANYONE) te wakarite ture (to discuss, frame, design, write, create, develop, participate in etc., in creating law/kawa, i.e. any man-made operational practices, processes, policies or instruments for social living and management). kei te tahi hunga ke atu (We will NOT authorise in any way; any one person, persons, whomever) me te tahi kawanatanga hoki (nor will we permit any governance structure) kia meatia nei i te wenua o te Wakaminenga o Nu Tireni (to establish itself, have application in, validation or authority in the territories of the Wakaminenga o Nga Hapu o Nu Tireni). Ko nga tangata anake e meatia nei e matou (it will only be people of our choosing) e wakarite ana ki te ritenga o o matou ture (those who can align themselves with, and practice our lore and laws) e meatia nei matou i to matou huihuinga (This was our unanimous agreement at our hapu meetings);
Ko matou ko nga Tino Rangatira, (We, the whanau hapu elected Suv’eran/Rangatira),ka mea nei (reiterate the motions agreed at meetings prior to 28 October and insist) kia huihui (it is important we meet) ki te runanga ki Waitangi (as a collective of open-minded visionaries, at Waitangi) a te ngahuru i tenei tau, i tenei tau (in the autumn of every year) ki te wakarite ture (to discuss, frame, create, evolve, operational laws as initiated by hapu) kia tika ai te wakawakanga, (to ensure ignorance and/or arrogance of wellbeing practices by the newcomers are ceased); kia mau pu te rongo, (with emphasis given NEVER to create anything that would not maintain peace alluding to our consciousness of whakapapa - violation of lore produces violence and negative utu) ki a mutu te he, (for as already discussed and agreed at these meetings the promotion and practice of peace would in turn end wrongdoings perpetrated upon us). kia tika te hokohoko, (this cessation of wrongdoing would then align our focus on the art of trading with integrity) a, ka mea hoki ki nga tauiwi, (again we collectively reiterate to those who would “poke their nose tau-ihu o runga - onto our shores/land”) kia wakarerea te wawai, (common sense not prevailing, you are ordered to let go of your ways. All the structures that you know of and are familiar with are gone, in the past). ki a mahara ai (We remind you our structures are purposely designed and focused on maintaining the peoples’ wellbeing, including our healthy relationship with our environment, all that constitutes our uni-verse, one song for all since all are one) o to matou wenua (here on the placenta from which we all gain sustenance) a ki a uru ratou ki Te Wakaminenga o Nu Tireni. (consequently we now formally advise you, you have no option but to come under the auspices of Te Wakaminenga o Nga Hapu o Nu Tireni);
Emergence as a Suv’eran Nation with International Alliances;
Ka mea matou (We the aforementioned) kia tuhituhia (write) he pukapuka (a book) ki te ritenga (formally commanding a ‘word verbatim’ copy) o tenei, o to matou wakaputanga nei (of this, our Wakaputanga, the proclamation to the world of our presence, an independent rangatira nation; be written and forwarded) ki te Kingi o Ingarani (as a notification and courtesy to the King of England) hei kawe atu i to matou aroha (in recognition and as a demonstration of our love and appreciation) nana hoki i wakaae ki te Kara mo matou (for his keeping his promise to gift us a flag received 1834 according us all associated rights, privileges and protections - pre-Wakaputanga - of the most powerful nation of the time);
Many of those who signed the Wakaputanga could represent more than one rau. It was accepted practice to indicate multiple whakapapa representations by shifting position when speaking as a representative from a different bloodline. Hapu at the time are Whanau Hapu i.e. made up of whakapapa aligned and connected with the land. To have a voice one must have whakapapa to the land. If one could not whakapapa to the land one had no voice, no standing place, no standing. It follows then that land is not a tradeable commodity, any more than whakapapa is tradeable;
He Wakaputanga O Te Rangatiratanga O Nu Tireni is a private and public, global announcement to the Nations of the World, by the Rangatira (Kings, Queens & Loremakers) of Nu Tireni/Aotearoa/Aotearoha/New Zealand, that is those who can whakapapa to the land as to their individual, hapu, national and collective Suv’eran Inherent native authority status; absolute, inviolate, self-determined, un-debatable, and irrespective of whomever; it’s lifespan unlimited.
Kotahitanga (united) Tribes Flags 1834 & 1835
SHORT TITLE AND COMMENCEMENT
Kotahitanga [United] Tribes Flag 1834 & 1835, originally known as The United Tribes Flag, was gazetted in New South Wales 1835 is unlimited in perpetuity. It commenced 1820, initiated in the meeting of King Hongi Hika and King George IV 13th November 1820;
United is a negative performance word, qualified by the 'U' in United. The name was changed by the Crown of the Mauri Nation to Kotahitanga [united] Tribes Flag 1834 & 1835 to qualify a positive performance for the name of the flags;
~1820 – Initiated by Arikinui King Hongi Hika Native Title Guardian & King George IV, 13-~November,-~1820; ~1834 - King William IV - Gifted 1834/1835 Four-Flags; ~2000 – Brought fourth & Secured by Surrogate King Hoani Kahaki Wanoa; ~2020 – Brought fourth & Secured by Tumuaki Lady: Crown Turikatuku III;
Free the earth[world] flag; Creditors flag; Free Passage 250 countries Flag; Marshall Lore Flag; Justice Four Corners of the Earth; Land, Air, Water - L.A.W; [E]xchange Bank Flag; Peace Flag to stop War;
Eight point star- St patrick's star is the four corners of the earth, north, south, east, west; Big red st george cross - King George IV.-V.-VI; Small red cross - maintenance of Suv'eran Crown of the Mauri Nation Status; Black Cross- Marshall Lore [pro]tectorate against Pirates; Blue - Sky blue law;
Gazetted in New South Wales - 17th August 1835, Page 580; Purple Thumb Publication - 1st August 2020 – SKJW;
2020 – Brought fourth & Secured by Tumuaki Lady: Crown Turikatuku III - CopyRight Number/~RPP4463800094001989677609.
1840 Te Tiriti o Waitangi 1840
SHORT TITLE AND COMMENCEMENT
Te Tiriti o Waitangi/~1840. Māuri version shall always prevail
The Treaty between the Crown of Māuri Nation (Suv'eran Seal by Waikato Tairea) and the Crown of England (Seal by Queen Victoria) - 50/50 Partners in the Global Common-wealth.
STATUS IN YEAR 2021
The Crown of the Mauri Nation will point to Te Tiriti o Waitangi/~1840 as evidence 'in fact' that the Crown of the Mauri Nation and the Crown of England were the treaty partners. Whereas the power and authority of the Crown of England is dissolved in perpetuity as they vacated 1986. The Crown of the Mauri Nation will be a Kaitiaki of the document in perpetuity as it maintains the qualified evidence as hereditary successors.
STATUS OF NEW ZEALAND GOVERNOR-GENERAL
The Crown of England dissolved their partnership in Te Tiriti o Waitangi 1986; Therefore the Governor-General position is dissolved. Therefore the position is replaced by three (3) Crown Royal Order Authorities 12th January 2021 by Royal Accent.
Te Ture Mauri Whenua Taonga 2021
SHORT TITLE AND COMMENCEMENT
Te Ture Whenua Maori Land Act 1993 was adopted by the Crown of the Mauri Nation by Special Resolutions 11th January 2020, Given Royal Accent 11th January 2021 and Empowered by Letters Patent 18th January 2021; to constitute, order and declare; revoke; authorise and empower; execute all the rights, powers, privileges and authorities; instruct the provision for the publication and the coming into operation and the coming into force; and execute all rights, powers, privileges and authorities of absolute Tino Rangatiratanga/Suv’eranty as we see fit in alignment with He-Wakaputanga-o-te-rangatiratanga-o-nu-tireni/~1820-1835 in perpetuity.
Whereas He-Wakaputanga-o-te-rangatiratanga-o-nu-tireni/~1820-1835 'the constitution' and Te Tiriti o Waitangi 1840 'the treaty' established the relationship between the Crown of the Mauri Nation people and the Crown of England: and whereas the power and authority of the Crown of England is dissolved in perpetuity as they vacated 1986; and whereas the Crown of the Mauri Nation will be a Kaitiaki of Te Tiriti o Waitangi 1840 in perpetuity as it maintains the qualified evidence that the Crown of the Mauri Nation people are the hereditary successors; and whereas it is desirable to recognise that land is a taonga tuku iho of special significance to maori people and, for that reason, to promote the retention of that land in the hands of its kaitiaki [owners], their whanau, and their hapu, and to protect wahi tapu: and to facilitate the occupation, development, and utilisation of that land for the benefit of its kaitiaki [owners], their whanau, and their hapu: and whereas it is desirable to maintain Pa Kooti and to establish letters patent and mechanisms to assist the Mauri [maori] people to achieve the implementation of these principles.
Statutes of the United Kingdom 1817 - 1831
SHORT TITLE AND COMMENCEMENT
Statutes of the United Kingdom King George III 1817 20359 and 1828, Enclosure in No 28 Memorandum & Statute of United Kingdom King George IV 1831.
The Statutes qualify that New Zealand is not a part of the British Dominions. King William IV made the most public solemn and authentic declaration that New Zealand was a substantive and independent State.
Foreshore and Seabed Decision 19th June 2003
SHORT TITLE AND COMMENCEMENT
High Court of Appeal of New Zealand Page 140 xx2 Absolutely deemed null and void. Recognition of existing native property and rights of New Zealand.
All land titles held by HER MAJESTY QUEEN IN RIGHT OF NEW ZEALAND CORPORATION are pretend. Recognition of existing native property and rights of New Zealand. 139. From the outset, the situation in New Zealand confirmed, in principle at least, with those long-established laws and usages. Te Tiriti o Waitangi after providing for the cession of sovereignty or Kawanatanga in its first article, in its second confirms and guarantees to the Rangatira and Tribes of New Zealand and to the respective families and individuals thereof the full exclusive and undisputed possession of their lands and estates forests fisheries and other properties which they may collectively or individually possess so long as it is their wish collectively or individually possess so long as it is their wish and desire to retain the same in their possession...."
1875 PACIFIC ISLANDER PROTECTION ACT
SHORT TITLE AND COMMENCEMENT
This law recognized our title and dominion to those lands, waters and natural resources therein, before and after 1875. It is not possible at all, based on this law that became part of the common law of England, for any parliament in Australia, to claim any title to land without receiving free prior and informed consent and to compensate, if the people agreed to give up their land. Knowing this was never done, creates a legal battleground for all governments, councils and courts within Australia. That the tribal people are not British subjects and or Australian citizens and as per the pips act 1875 the queen could not exercise power or jurisdiction over the originee sovereigns of these lands, the true crown as they were only administrators.
Section 6: nothing herein or in any such order in council contained shall extend or be construed to extend to invest her majesty, her heirs and successors* with any claim or title whatsoever to dominion or sovereignty over any such islands or places as aforesaid, or to derogate from the rights of the tribes or people inhabiting such islands or places, or of chiefs or rulers thereof, to such sovereignty or dominion, and a copy of every such order in council shall be laid before each house of parliament within thirty days after the issue thereof unless parliament shall not then be in session, in which case a copy shall be laid before each house of parliament within thirty days after the commencement of the next ensuing session.
Section7. Saving of rights of tribes.-nothing herein or in any such order in council contained shall extend or be construed to extend to invest her majesty, her heirs and successors* with any claim or title whatsoever to dominion or sovereignty over any such islands or places as aforesaid, or to derogate from the rights of the tribes or people inhabiting such islands or places, or of chiefs or rulers thereof, to such sovereignty or dominion, and a copy of every such order in council shall be laid before each house of parliament.