KO HUIARAU

Introduction

I first heard about KO HUIARAU in detail from my mentor the late MAUI WOODBINE POMARE, back in 1990 when we first talked about the making of the Documentary series "MOKOMOKAI". He focused in particular on the meeting he had with the BRITISH MUSEUM&THE MUSEUM OF MANKIND In London and the fact that the Director of that time stated categorically that they had no intentions of Returning the MOKOMOKAI held in their collection. Maui said to me Ma te wa (the time will come). I will use my right of "Free Carriage to Westminster" and also as an original Ariki of KO HUIARAU. As a child my father had talked about KO HUIARAU and I had read about the organisation in the Maori magazine Te Karere (The Messenger). Maori Politicians Sir Apirana Ngata&Sir Maui Pomare were members of KO HUIARAU right up to its recess in 1947, the both of them entering mainstream New Zealand politics with long term service for our people.

After the death of my mentor Maui Pomare I was asked to take up his mantle in regards to finishing his Documentary and also tidying up his last negotiations with several institutions. He showed me the many Taonga that he had in his collection, many of them aquired by Sir Maui Pomare and now part of the Pomare family taonga trust. These treasures include Volumes about the Maori Parliament, rare photographs some of them very Tapu and sacred and artifacts of Greenstoneand ornate carvings. I have seen them and beheld their mana and beauty with my own eyes. I most of all was struck by the Headress given by the family of King Kamehameha to the KO HUIARAU ARIKI to seal the pact with the Hawaiian Royal Family.

On the 16th of September 1998 I was called officially into the whanau (family) of KO HUIARAU. Although Maui had said to me because of my Whakapapa (geneology) I qualified for admittance. I personally would not have accepted prior to 1998 because I had an elder brother Haami still alive and a Koro Hoani Heremaia. Both have since passed on. When I mentioned this to Hoani he asked me was I accepting to further our people or to further myself ? My reply, "If it is to help in the development of Maori then I will accept the title" So I have. From that day I attained the name of ARIKI TU WAIRANGI MAUI DALVANIUS PRIME (He who stands Under the tears of the Heavens). I was appointed by KO TE RIRIA V TAIOPURU KO HUIARAU (The Head of the Council of Chief's) and the members of the Upper House of KO HUIARAU. I am a SPOKESPERSON&APPOINTED NEGOTIATOR OF THE TREASURE HOUSE OF KO HUIARAU. Since my induction like many of our Ariki and members my task now is to take the Message to the people.

SOME KEY HISTORICAL DATES

1808 Chief's from the Seven main tribal areas commence talks of amalgamation as a United Tribal Alliance to protect tribal interests (oral History.)

1816 United Tribal Alliance meets as a body for the first time KO HUIARAU 'The gathering of Hundreds" or "Gathering at large" Formed the United Tribes of KO HUIARAU.

1835 Chief's of TE RUNANGA KO HUIARAU or the Confederation of Chiefs or United Tribes of KO HUIARAU sign the Declaration of Independence of 1835.

1840 Chief's of TE RUNANGA KO HUIARAU or Confederation of Chief's or United Tribes of KO HUIARAU sign the TREATY OF WAITANGI.

1860 TE RUNANGA KO HUIARAU participate in the Conference at KOHIMARAMA.

1947 TE RUNANGA KO HUIARAU decide to go into Recess. The executive continue to meet right thru to present.

1994 HAPU Initiated, Marae based hui held and continuing to this day. The general concensus to reinstate TE RUNANGA KO HUIARAU.

1997 On 28th October TE RUNANGA KO HUIARAU was brought out of recess at a specially convened Hui in Auckland, NZ. Pilot HAPU established to identify Maori needs.

1998 On 16th September MAUI DALVANIUS PRIME Assends to the Court of KO HUIARAU by KO TE RIRIA V TAIOPURU KO HUIARAU. Attains portfolio "SPOKES PERSON"&APPOINTED NEGOTIATOR OF THE TREASURE HOUSE OF KO HUIARAU.

1999 On 26th June, TE RUNANGA KO HUIARAU Parliament officially reinstated. On 28th June, 1st Warrant : Calling for nominations from 7 main tribal areas for candidates for representatives for KO HUIARAU Parliament. 31st July, Te Kauri Marae, HUNTLY for all pilot Hapu, election briefing. 9th August, closing date for nominations. 10th August, 2nd Warrant : Elections begin for those standing for KO HUIARAU Parliament. 14th December, General Election Voting day, Polls open 7am - &pm.

2000 26th January, Publishing of Election results. 4th March, 3rd Warrant: Official opening of KO HUIARAU Parliament for the yr 2000. 4th March, 4th Warrant: To each newly elected member of Parliament.

HISTORY

KO HUIARAU

THE UNITED TRIBES OF NEW ZEALAND
&
THE CROWN OF ENGLAND

The TREATY OF WAITANGI did not just happen on the 16th of February 1840. When HOBSON arrived in New Zealand he came armed with a set of instructions from the foreign office which instructed him to negotiate with the United Tribes of New Zealand a treaty. This was just the last in a whole series of events before the TREATY OF WAITANGI was signed and which followed. These events are those which truly make the TREATY a contract between two peoples, two nations.

1. In 1820 HONGI HIKA met KING GEORGE 1V in England. According to Maori tradition Hongi asked that a meeting take place between the king and the Maori Chiefs to talk about the sale of land to Europeans.

2. In 1831 Thirteen Northern Chiefs sent a petition to the king asking him to become a friend and guardian of these Islands. These Chief'(s ) not only spoke for the North but also for the other tribes with whom they had genealogical links the other Chief’(s) of the UNITED TRIBES. The 1831 Signatories were.
WHARERAHI (WHARENUI) from Paroa, Ngai Tawake and Te Atiawa (a whangai foster child) of Ngati Kahungunu (Hawkes Bay)
REWA (MAANU) from Waimate. brother of Wharerahi who also had Te Atiawa (Taranaki) Links
PATUONE and NENE from the Hokianga. Of Ngati Hao and Kahungunu.
KEKEAO from Ahuahu. Of Ngati Hineira and Ngati Puhara, Turangi.
TITORE from Korarareka. Of Ngai Tawake, Ngapuhi and of Tuhoe, Urerewa and Ngati Tuwharetoa, Taupo.
TE MORENGA from Taiamai. Of Te Uri Kapana hapu of Ngati Hine related to Te Atiawa, Taranaki.
RIPE from Oramahoe. Of Ngati Rahiri and Ngati Pou and Ngati Marumaru of Te Reinga, Hawkes Bay.
HARA from Ohaeawai. Of Ngati Rangi and Ngati Tuwharetoa.
ATUAHAERE of Kaikohe. Of Ngati Whakaeke and Ngai Tahu, South Island.
MOETARA from Pakanae. Of Ngati Korokoro and Ngati Huia, Ngati Raukawa, and Waikato.
MATANGI from Waima. Of Te Popoto and Kawerau, Kaingaroa.
TAONUI from Utakura. Of Te Popoto and Nga Herehere Wairoa

The question to be asked is not who the Chief’(s) were but who they were related to. In ancient custom a chief who could talk for more than one tribe stood up and spoke for his first tribe, then when speaking for another tribe would take a pace to the side so as not to trample on the mana of his first tribe. In the same way Chief’(s) are recorded as belonging to more than one tribe often used a second name appropriate to that area but not always. TE WHAREUMU, TE HURITEA (Shulitea), KINGI HORI, (King George), a Northern Chief of Ngati Manu of Karetu and Otuihu in the Bay of Islands was also known as TE WHAREUMU of Mahia Peninsula of Ngati Kahungunu and of Otara Marae at Opotiki. He can equally well be regarded as belonging to Te Whakatohea, Tuhoe, Tuwharetoa, Ngati Awa as well as his other tribes and he was recognised as such by those tribes.

3. In 1832, according to KO HUIARAU tradition, a delegation of Chief’(s) led by PARATENE TE MANU went to England and met with King William IV. They are said to have been given the right to fly a flag. This right was taken up in 1834 as the flag of the United Tribes of New Zealand. King William IV later instructed the Vice Admiral of the East Indies station to recognise it as the flag of a sovereign state.

The chiefs and retainers are named as

1. PARI OTENE TE MANU (Paratene Te Manu) of Ngati Wai and Nga Titoki.
POHEPOHE of Nga Titoki (Poor Nights Islands) Ngapuhi , Ngati Raukawa (Waikato)
NGAI HERE of Ngati Kahu (Doubtless Bay) and Nga Herehere (Wairoa)
WAHAWAHA (Ropata A young Warrior ) of Ngati Porou (East Coast NI) and Ngati Kahungunu (Hawkes Bay).
TUHARE of Nga Titoki
RITEMA of Ngati Hine (Ngapuhi) and Ngati Porou (East Coast NI).
MAKOIA of Ngati Tuwharetoa (Taupo) and Tuhoe (Urewera)
TE WAKA of Ngati Tuwharetoa.
HOHIPERA (Son of Te Wera Hauraki of Ngapuhi but given to Ngati Kahungunu.
HEREWINI RAUNA (half brother of Ritema) of Nga Herehere.
UAHA (half brother to Herewini) of Nga Herehere.
TAMA TE URU (Tama Te Weke ) of Rarawa.
PAREKAIA of Tuhoe.
NOPERA (Panakaraeao) of Ngapuhi, Taranaki and Te Rarawa.
TE MOKAIA (Weke) ( half brother to Weke) of Ngapuhi and Ngati Raukawa.

A carved paddle was taken as a gift to the King. This paddle is described and can be recognised , if it is seen, by elders who have been taught its description. One of the delegation, PARATENE TE MANU met with KING WILLIAM IV on the 22nd October 1832 on the Southcoast (Portsmouth). A 21 Gun salute was fired, PARATENE presented the paddle and a dogskin KOROWAI (cloak) to the king. Among the items in the W.H. OLDMAN collection of Maori Artefacts is item 159 now in TE PAPA TONGAREWA (The Museum of New Zealand, Wellington New Zealand. The Museum was formerly known as the National Museum.

The item is the dogskin cloak IHUPUNI. A garment worn only by chiefs of distinction and never parted with except to persons of the highest rank and as a pledge of entire submission on the part of the donor. Presented to his Majesty by RA NATENETEMANU. It is signed by the chief who owned it. This cloak is considered to be of Historical value having been presented to KING WILLIAM IV 1830-37

It is inconcievable that such a KOROWAI (cloak) would be sent by a third person. The KOROWAI (cloak) has a white body and black stripes on three sides. Traditionally such a KOROWAI (cloak) would be worn by a person who was decendant from the Paramount lineage but was two removes from it (ie) Who was a child of a person who was a child of a person of the Paramount line. Dogskin KOROWAI (cloaks) were worn by those who were in charge, and had the right to call on the warriors on any particular occasion. So in that sense they were war KOROWAI (cloaks.) PARATENE TE MANU by his geneology had the right to wear such a KOROWAI (cloak) and traditionally was the leader of the delegation. He is said to have given the KOROWAI (cloak) to KING WILLIAM IV as a koha (Gift) to seal the contract with the King who had granted the right to the flag of the UNITED TRIBES KO HUIARAU represented by the Chief’(s.) The delegation does not seem to be mentioned in any of the reference books. TE RIRIA was taught that it was the governor of New South Wales who arranged their journey. They were not accompanied by any of the missionaries, though they were met in London by an English Lord who took them to his large house where they stayed. This person was the EARL OF HARWICH it was he who arranged the meeting with the King. The interpreter was a minister who spoke Maori, who had a young lay reader of Maori Pakeha ancestry who could also speak Maori. The nobleman took them on a tour before reaching the South Coast where the Meeting between PARATENE and the KING took place. They left from there to return home.

4. As a result of the 1831 petition and the 1832 delegation JAMES BUSBY was appointed as British resident in 1832. He arrived in 1833. CLAUDIA ORANGE says that the New South Wales Governor wanted him to use the 1831 petition to maximum effect so the reading of the King’s letter in reply was made a high ceremonial.

5. In 1835 thirty five Chief’(s) representing the UNITED TRIBES OF NEW ZEALAND MET WITH Busby and drafted and wrote "A DECLARATION OF INDEPENDENCE (HE WHAKAPUTANGA O TE RANGATIRATANGA O NU TIRENE).
According to Maori tradition this declaration of Independence had already been discussed before the meeting. The Chief’(s) asked KING WILLIAM IV to be the parent of the infant state.
A meeting had been called in 1834 by PATUONE of Ngapuhi which included both Northern and Southern Chief’(s ), The purpose to discuss and agree on a Declaration of Independence. They were according to TE RIRIA V, the following.

TE MORENGA on behalf of the TAIOPURU WAIKATO
TE RIRIA II WHAREHEREHERE.

WAREWARE.
TE HAPUKU.
POHO WHAREHEREHERE.
ARAU WHAREHEREHERE.
HORI NIA NIA.
RANGINUI HOROWHENUA.
TUHI TAMIHANA.
MAREROA KUNANAITI.
WI POHE.
MITU TE HOU.
PATUONE.
HAMI TE TIHI.
WENE.
HAREMOANA TE RAUNA.
WIRIPENE.
PEPENE TE TIHI.
NOA WHAREHEREHERE.
RUKUATA.
HEREWINI.
HOUKAMAU.
The 1835 signatories were,

1. ARAU WHAREHEREHERE.
2. HARE HONGI.
3. HEMI KEPE TUPE.
4. WHAREPOAKA.
5. WAIKATO WHAREHEREHERE.
6. TITORE.
7. MOKA.
8 WHARERAHI.
9 REWA (MAUNU).
10. WAI.
11. REWITI.

ATUAHAERE.
AWA.
WIREMU TETI TAONUI.
TENANA.
PI.
KAUA.
TAREHA.
KAWITI.
PUMUKA.
KEKEAE.
TE KAMARA.
POMARE.
WIWIA.
TE TAO.
ATARUPO.
ROPIU.
WARAU.
NGERE.
MOETARA.
HIAMOE.
PUKUTUTU.
TE PEHA.
HOANI WIREMU HEKE.
Later signatories were

36. NENE.
37. HUHU.
38. TOUA.
39. PANAKAREAO.
40. KIWIKIWI.
50. TIRARAU.
51. HAMONA PITA MATANGI.
52. TAWAI.
53. MATE.
54. PATUONE.
55. PARORE.
56. KAHA.
57. TE MORENGA.
58. MAHIA.
59. TAONUI.
60. PAPAHIA.
61. TE HAPUKU.
62. TE WHEROWHERO.

6. In 1840 HOBSON came and wrote the first drafts for the TREATY. These were given to BUSBY who prepared a final draft for HOBSON, this he accepted. BUSBY apparently discussed the HOBSON draft with the Chief’(s) of the UNITED TRIBES. There were 23 Chief’(s) of the UNITED TRIBES who signed the TREATY. Others like TE HAPUKU and WAIKATO TE RIRIA II WHAREHEREHERE who were present, later signed in their home areas. Some of the chief’(s) signed the same name in each of their tribal areas others used different names. According to TE RIRIA’(s) elders, the first completed copy of the final text was one intended to be signed by the TAIOPURU of the UNITED TRIBES. This copy is said to have been presented but not signed as by Maori law the chief could only sign when seventy-five percent of his fellow chiefs had signed. This copy prepared and signed by HOBSON still exists. The first Article reads. "KO NAGA RANGATIRA O TE WAKAMINENGA KA TUKU RAWA ATU KI TE KUINI O INGRANI… (THE UNITED CHIEF’(S) OF NEW ZEALAND CEDE TO HER MAJESTY THE FULL SOVEREIGNTY"The later version of the TREATY included the chiefs of the UNITED TRIBES and those who did not belong to the confederation.

7. On the 10th July 1860 at the KOHIMARAMA conference, Governor GORE BROWN on behalf of her MAJESTY QUEEN VICTORIA said "HER MAJESTY HAS INSTRUCTED THE GOVERNORS WHO PRECEDED ME, AND SHE WILL INSTRUCT THOSE WHO COME AFTER ME, TO MAIN TAIN THE STIPULATIONS OF THIS TREATY INVIOLATE." Thus reaffirming and ratifying the TREATY.

8. On the 10th August 1860, after receiving the Governor’s report on the Native conference at Kohimarama, it was proposed in the House of Representatives sitting at Auckland that: "THAT THIS HOUSE RECOGNIZES IN THE FULLEST EXTENT THE TERRITORIAL RIGHTS OF THE NATIVES, WHETHER CHIEF’(S) OF PEOPLE, AS GUARANTEED BY THE TREATY OF WAITANGI. This resolution was agreed to on August 20th and finally adopted by the House on the 14th of September together with 13 other resolutions relative to Native affairs. These then became the Native Policy of the House.

9. In 1863 a party of Maori Chief’(s) of the UNITED TRIBES journeyed to England and on the 17th of October met with QUEEN VICTORIA to complete the contract. According to ancient custom they gave a child , Son of HARIATA POMARE, as a koha to seal the contract. The Queen did not accept the child as a gift but took him as her GODCHILD naming him ALBERT VICTOR POMARE. He attended school in England and later served in the Household Guards. The Chief’(s) at WINDSOR were photographed in the Great Park. This photo has been reprinted in MICHAEL KINGS book MAORI. This meeting is acknowledged as having taken place by QUEEN ELIZABETH II. The TREATY OF WAITANGI had its beginnings in the willingness of the crown in the persons of GEORGE IV, WILLIAM IV, and QUEEN VICTORIA, to engage in dialogue with the Chief’(s) of New Zealand. On the other side there was the political astuteness, the vision and the trust in the MANA of the Crown. The abolition of slavery in England in 1807 and in the colonies in 1824, provided a favourable climate in which such dialogue could be undertaken. The TREATY came about because both sides had worked for it. The TREATY had been acknowledged and the contract sealed by both sides. It is truly a contract between two peoples.

THE ORIGINS OF THE UNITED TRIBES OF NEW ZEALAND

While the Maori name for the UNITED TRIBES is often spelt KO HUIARAU, it is correctly KOHUIAROA or KOHUIARAU, both of which can be defined as a gathering at large and a gathering who are tied together. Just as the UNITED KINGDOM may be said to date from the accession of JAMES VI of SCOTLAND to the throne of England in 1603, so the UNITED TRIBES of NEW ZEALAND can be said to have begun in 1816. It was at that time that TEREHOU of Ngai Tuhoe having succesfully led the UNITED TRIBAL armies of Tuhoe, Ngati Marumaru, Nga Herehere and Heretaunga against the incursions of the Wharehoe hapu of Ngati Awa under TE MAUTARANUI. Proposed a plan to futher unite all of the tribes of New Zealand. The UNITED TRIBES were born. TEREHOU’(S) plan operated on two levels, the first to unite the tribes by blood at the ARIKI level, the second to unite the tribal armies in a common defence policy, both of these were long term projections. An immediate start was made in the defence policy with each tribal area being organised into a series of defence positions tied into Pa, defended gardens, storage areas and communications. In 1836 three war canoes were constructed at Whakaki lagoon near Wairoa and carved at Turanganui. These were to patrol the coasts against the main threat of that time, the Northern musket raiders. One of these canoes is TE TOKI A TAPIRI which became a koha to seal a peace contract with Ngapuhi and this now rests at the Auckland Museum. TE RANGI TOPEORA of Ngati Toa and Ngati Raukawa was the second commander of the armies of the UNITED TRIBES following TEREHOU. She relinquished the position to her nephew TE RAUPARAHA. After his death in 1849 TE RANGI TOPEORA served again until her death in 1873 being succeded by her daughter TOPEORA also known as TIOPIRA of Ngati Kahungunu, Ngati Marumaru, Ngati Raukawa, and Tuhourangi who disbanded the army. Today 21 guards are retained as a body guard for the TAIOPURU. The plan to unite the bloodline has perforce taken a long time. The first ARIKI TAIOPURU of the UNITED TRIBES was WAIKATO TAIREA of Nga Herehere, Ngati Maniapoto, Ngati Kahungunu, Ngai Tuhoe, Tuwharetoa, Taranaki, Nga Rauru and Ngati Ruanui. The second TAUPIRI WHAREHEREHERE also of the above and Ngati Raukawa, Ngati Maru. The third NOA HEREHERE TARONGA TE NUKU was also of Ngati Whatua and Ngai Tahu. The fourth TAUPIRI TARONGA WHAREHEREHERE brought in Nga Titoki and Ngati Porou. The fifth was TE MAREMARE WATENE HARONGA of Ngati Hineata of Ngati Porou, Nga Urewera, NgatiWhatua. The sixth was NOA WHAREHEREHERE also of Ngati Awa, Ngaiterangi, Mataatua. The seventh and present TAIOPURU is TAIURU TAINUI WAIKATO WHAREHEREHERE of Ngati Hau, Ngati Rasngi, Parawhau, Nga Titoki, Ngati Whatua, Ngai Tai, Te Aki Tai, Ngati Paoa, Ngati Hine, Ngati Mahuta, Ngati Raukawa, Ngati Maniapoto, Te Ati Awa, Ngati Rahiri, Taranaki, Nga Rauru, Ngati Ruanui, Ngati Maru, Ngati Pahau, Tuwharetoa, Ngati Awa, Nga Pourangahau, Nga Herehere, Te Whatuiapiti, Takitimu, Ngati Porou, Nga Urewera, Nga Pourangahua, Te AtiHau a Paparangi, Muaupoko, Ngai tahu and Ngati Mamoe.

TE RUNANGA KO HUIARAU

The assembly of the UNITED TRIBES met from 1816. In 1831 Thirteen of the Chief’(s) of the tribes formed the UNITED TRIBES sent a petition to KING GEORGE III asking for his protection. The delegation to England in 1832 was also by chief(s) of the UNITED TRIBES. In 1835 the "HE WHAKAPUTANGA O TE RANGATIRATANGA O NU TIRENI", THE DECLARATION OF INDEPENDENCE was signed by the chief(s) of "KO TE WHAKAMINENGA O NGA HAPU O NU TIRENI" , THE UNITED TRIBES OF NEW ZEALAND. LIEUTENANT HOBSON was instructed to negotiate with the UNITED TRIBES and the first completed draft of the TREATY was purely with the UNITED TRIBES. The copy signed at WAITANGI ON THE 6TH February has the note that it was signed by 23 Chief’(s) of the CONFEDERATION and the 20 other Chief’(s). These occassions were all times when the UNITED TRIBES met. According to their own records the RUNANGA (or PARLIAMENT), OF THE UNITED TRIBES) continued to meet until 1947 when the TE RUNANGA KO HUIARAU was put into recess. Only the executive council, TE WHARE WHANAU or AHUPIRI COUNCIL, the executive council of the RUNANGA, has continued to meet until the full RUNANGA resumed in 1988. Independent confirmation is provided by the journals of WILLIAM COLENSO in Hawkes Bay. On the 16th February 1845, 18th Dec 1850, April 1853 etc and by the books&journals of the KO HUIARAU PARLIAMENT held by the AHUPIRI COUNCIL.

THE RESULTS OF THE KOHIMARAMA COFERENCE OF 1860

TENEI TE KORERO A TE KAWANA PARAONE I TE AROARO O TE HUI KI KOHIMARAMA (ra) I te tau 1860. Ko ia he Karere mo Te Kuini Wikitoria:

1. This is what Governor GORE-BROWNE said before the KOHIMARAMA (ra) Conference of 1860. He spoke as the messenger of QUEEN VICTORIA.

"My friends, chief’s of New Zealand, greetings, I have asked you to meet me here that we may be able to talk of the matters which arise and which are considered with the welfare and future of the two people living in this land of New Zealand."

2. "I also at this time repeat to you and to all the Maori people the assurances of goodwill from our gracious sovereign which has been given to each Governor from HOBSON down to myself."

"On assuming the sovereignty of New Zealand her Majesty extended to her Maori Subjects her Royal Protection, engaging to defend New Zealand and the Maori people from all aggressions by any foreign power, and imparting to them all the rights and privileges of British subjects; And she confirmed and guaranteed to the chief’(s) and tribes of New Zealand, and to the respective families and individuals thereof, the full, exclusive and undisturbed possession of their lands and estates, forests, fisheries, and other properties which they may collectively or individually posses, so long as it is their wish to retain the same in their possession"

" In return for those advantages the chief’s who signed the TREATY OF WAITANGI ceded to her Majesty THE QUEEN OF ENGLAND absolutely and without reservation all the rights and powers of sovereignty which they collectively or individually possessed or might be supposed to exercise or possess.

Her Majesty has instructed the Governors who preceded me, and she will instruct those who come after me, to maintain the stipulations of this Treaty inviolate, and to watch over the interests and promote the advancement of her subjects without distinction of race.
Having renewed these assurances in the name of our gracious Sovereign I now ask you to confer with me frankly and without reserve. If you have grievances, make them known to me, and if they are real, I will try to redress them. Her Majesty’s wish is that all her subjects should be happy, prosperous and contented. If , therefore, you can make any suggestions for the better protection of property, the punishment of offenders, the settlement of disputes or the preservation of peace, I shall gladly hear them and will give them the most favourable consideration.
This is the speech made by the secretary for native affairs, D. Maclean, at the closing of the KOHIMARAMA conference of 1860. (It has been shortened.) "Chief’s of the conference! I now wish to talk about the TREATY OF WAITANGI. Some of you say that it was agreed at a time when NGAPUHI was foolish and ignorant and that their agreement was not an intelligent one. My thoughts about the TREATY are that TAMATI WAKA and the other chief’s showed themselves to be wise men in asking for protection. HONGI HEKE was an intelligent chief. Even though he killed many in war he was never the less a man of great mind. He loved his country, foresaw danger and provided against it. He and others saw the need for protection. They asked the KING of England to give it and the resource is this, the TREATY OF WAITANGI.
This is (part of) the closing speech by D. Maclean at the KOHIMARAMARA Conference of 1860. "It is quite true that what is done here may be considered a fuller ratification of that TREATY on your part. Therefore I agree with you PAUL (TUHAERE), in your view of the importance of a conference like the present one. For, as you say, the various tribes of New Zealand are well represented here… And let me say to you, Chief’(s) of the Conference, that the Treaty is your safeguard. If it were set aside, you would be the sufferers. Now, I shall read the TREATY OF WAITANGI: "Her Majesty VICTORIA, QUEEN of England’…."
"It now only remains for me to inform you that the Conference will be convened again next year, and the assembly will assist me in devising measures for the establishment of order, and for the good of your race generally. In the interval between the present time and the next Conference, I trust you will carefully consider the subjects to which your attention has been directed, in order that you may come prepared to express matured opinions, and to recommend measures for giving practical effect to your wishes."
The holding of a second KOHIMARAMAMA Conference in 1861 was accepted by the Assembly, that is the Houses of Parliament with monies being set aside. For this purpose it was proposed at the Conference that land and a building be set aside for this and that Mr CHURTON be given the task of arranging it. That is of arranging a house and food. It was suggested that the next meeting be at Whanganui but it is said some seven hundred acres were set aside in the KOHIMARAMA Block. RUNANGA were to be set up in each tribal area. Houses were set aside at Auckland, Nelson, Whanganui, Canterbury and Otago. On 9 August 1860 after receiving a message from the Governor, the Hon. C.W RICHMOND, Minister of Native Affairs, said in a ministerial statement, "It is abundantly manifest that in the present state of the colony the Natives can only be governed by themselves…. Therefore we advised the holding of the conference which is now sitting at KOHIMARAMA; and we have advised them that a second meeting of the same kind be held in the year 1861, if this house shall please make provision for the same…we also adhere to the policy and Act of 1858 as regards the constitution of local legislative bodies" On the same occasion C. W. RICHMOND. later moved that the house resolve itself into a committee of supply to consider the supply (money) for holding a second Native conference . 1,879 pounds had been spent on the first, and that 2,500 pounds be granted for the costs of the second.
Also on 10th August Mr SEWELL proposed a series of resolutions which were later amalgamated with similar resolutions proposed by the Hon. C. W. RICHMOND. These included a further Maori consultative body, the Native council, or as SEWELL called it, a council of advice.

There was much discussion until the resolutions were finally adopted as the Native policy.

The resolutions as adopted on 14TH SEPTEMBER 1860 are.

That it is just and expedient to extend to the aborigines of New Zealand the advantages of civil government with the least possible delay.
That institutions for the native people ought to be based upon their free assent, and to be committed to their guardianship. Such institutions ought also to be in harmony with the other institutions of the colony , and adapted ultimately to merge therein.
That this House approves of the course taken by his excellency the Governor in summoning a general meeting of the Native chief’(s) to confer with His Excellency, and to deliberate upon subjects affecting the interests of the aborigines. This house also assents to his Excellency’s proposal to convene another such meeting in 1861, which shall represent as far as possible the whole Native population.
That this house approves of the division of the purely Native territory into districts under "The Native Districts Regulation Act, 1858", and of the appointment of one or more chief’(s) in each district as organs of communication with the Government.
That in order to give practical effect to the before mentioned Act, it is expedient that the natives be convened in public meetings, in districts to be brought under the operation of such Act, in such a manner as the Governor may seem fit: and should have the power of recommending to the Governor such regulations for the local affairs of the district as to them may seem meet: and this house will be ready, by Act of the Assembly, to vest in the Governor the requisite power for convening and constituting such meetings.
That this House recognises to its fullest extent the territorial rights of the Natives, whether chief or people, as guaranteed by the TREATY OF WAITANGI
That the gradual extinguishment or commutation of tribal tenure, by means consistent with the recognised obligations of the Crown, and on the principals adapted to secure the permanent well being of the Natives, is essential to the peace and prosperity of the colony and to the further progress of the Native race itself.
That in the settlement of waste lands over which the Native title has not been extinguished, the real interests of the aboriginal owners should be a matter of primary consideration.
That as far as the law will permit, and without prejudice to any lien for the English loan of 500,000 pounds, this House will approve of the acceptance by the governor, with the advice of his ministers, of the cession of Native territory, upon special terms, providing, in manner to be defined by Act of the Assembly, for all or any of the following objects, namely:
The re-grant by the crown to the ceding parties, either gratuitously or otherwise, of portions of the ceded territory, either with or without restrictions upon alienation:
The setting-apart of sufficient reserves for the benefit of the Aborigines in general or the ceding parties in particular, and of sufficient reserves for any purpose of public utility"
The sale and disposal of the residue of the ceded territory according to a regular scheme of settlement, under regulations to be made and issued in such manner as shall be provided by the deed of cession:
The disposal of the proceeds of the sale in defraying the cost of laying out the district for settlement, in repayment of monies advanced or the extinguishment of Native title, in annual or other periodical payments to the ceding parties or other stipulated for by the deed of cession, in the execution of public works in the district, in the endowment of educational and other institutions , in the social advancement of the Natives, and in generally promoting of such wastelands in such district: and that an Act should be passed forthwith for that purpose.
That, as an essential preliminary to the individualisation of Native title, measures ought to be taken forthwith, with the consent of the Natives themselves, for the ascertainment and registration of their tribal titles.
That in districts where the Natives may be unable or unwilling to cede territory of sufficient extent for the purpose of systematic colonisation, more particularly in districts already partly settled by Europeans, provisions be made for the commutation of the Native rights of occupancy into fee-simple as speedily as may be, due guarantees being taken:
First, that the Native owners of each district shall have secured to them, subject to proper restrictions on alienation, a sufficient extent of land for the present and prospective wants of themselves and their posterity,

Secondly, that as and when the residue of the district shall be alienated to Europeans, there shall be raised therout by way of land-tax, by a single payment by each purchaser, a sufficient fund for the execution of public works within the district, and the social advancement of the Natives therein, to be administered by the Provincial Governments.

12. That provision should be made for the simple and easy transition, devolution, and descent of land granted to the Natives as nearly as may be in accordance with Native customs, and that measures should be submitted by the Government to the consideration of this House for the above object.

13. That in the opinion of the House, the present departmental arrangements for the management of Native Affairs are open to grave objection, and that, as a first essential step to a better system, the political administration of Native affairs ought to be separated from the function of extinguishing the Native title Land , which should be administered by a separate department: but that at the present juncture in the affairs of the colony, it is inexpedient to attempt to introduce any change in the existing Relations of his Excellency the Governor with his Responsible Ministers in reference to the conduct of Native affairs.

14. That the best devised measures for ameliorating the condition of the Maori people, and for maintaining the peace of the country, must fail of effect unless the authority of the law is supported by a sufficient military and naval force: and that strong representations to this effect ought to be able to be made to the Imperial Government. These resolutions were put to a joint committee of both houses, and accepted by the Legislative council, who further resolved that a permanent council of advice be established on a constitutional basis to whom the Governor and his Responsible Advisors might have recourse for advice and assistance in the administration of Native Affairs. The resolution of the Legislative Council was: "That a Council, to be appointed by the Crown, be established to act as a Council of advice an aid of the Executive Government in the administration of Native Affairs: but that it should be competent of such a council to act in an administrative capacity at the instance of the Governor in council". To give all due weight to the opinions of the council , it was proposed as a fundamental principal that it should be obligatory on the Executive Government to consult the council on all important questions relating to the management of Native Affairs ……..furthermore (it is) the duty of the council to submit for consideration of the government such measures as may appear to them to be desirable for promoting the civilization of the Natives , for ascertaining and defining their tribal and individual territorial rights"…. ….etc. The Native council bill was given its second reading on the 30th October 1860 and was reserved for the Royal assent on the 5th November 1860. The administration of Native affairs was henceforth on the same basis as the other departments with a secretary for Native affairs, a permanent under secretary and the necessary subordinate officers. From the KOHIMARAMA Conference, as seen above, were established the Native Council, otherwise the WHARE WHANAU or AHUPIRI Council also known as TE WAIHOUTAPU. Carving was started for the House but instead of becoming an advice house the WHARE WHANAU was pushed aside in favour of Government appointees. This was the house to be built on the seven hundred acres set aside and placed in the care of the church, who hold it. CHURTON was charged with seeing that the house was for TE WHARE WHANAU and as a place to hold future Conferences. TE WHARE IWI, the seven tribal houses for the Chief’(s), money is said to have been granted, 500 pounds for each, but no houses were provided. FOX and FEATHERSTONE said the house should only be for chief’(s), not common men. It is still pertinent to say "That it is the imperative duty of the legislature, with the QUEENS assent, to provide without delay a system of Government for the Natives…….applicable to their circumstances. D.R.S. 30th September 1989

THE TAIOPURU LINE

There is a carving now in LONDON which is a contract to unite the 5 TAIOPURU lines by blood. It is a TATOOED PENIS. The figure possibly dates to the early 19th century. The moko on both sides depicts the descent of the earthly gods from the heavenly gods. On the chin the clubbed ends of the RIPARIPA rays are curled up and down representing the union of above and below. The Moko KURI pattern on the cheat signifies the mixing of blood. The tribal identification on the nose is POURANGAHUA, so it is POURANGAHUA’(S) or rather NGA HEREHERE’(S) contract to unite the lines. The TAIOPURU lines are shown by the Moko on the face and on the 2 thighs. This information is carried in a different way in the carving patterns. The traditional date for this figure is 6 generations from the present.
These pieces are at the British Museum, London (1641) Ex United services Museum.
Received in the British Museum in the 1860’s.

KO TE IRIPERI KO TAMA
Is a stone adze made from TAHANGA basalt from Opito, Coromandel. Rectangular section wider at the back (2c).
Archaic style probably made about 1,000 – 1,100 A.D. The haft was carved by Te Hata for installation of present TAIOPURU.
Traditionally made by or for RETI, brother of KUPE, 26 generations from the present holder KO TE RIRIA.

KO TE RIRIA WAIKATO (TAIREA ) WHAREHEREHERE, TE ARIKINUI KO HUIARAU
as drawn by G.F.ANGAS in 1844. WAIKATO was the paramount chief of the UNITED TRIBES. He signed the TREATY at Mahia. His forehead design is that of a person who had authority, note the circles. A spiral at the corner of the eyes is a sign that he was TAPU. The hooks inside the lines from the nose are signs that he was of the first line on both sides. The outward hooks under the nose are again supreme authority and the mouth rays symbolise the belt of both sides. The lower jaw spirals indicate command over all warriors of the UNITED TRIBES.
ANGAS, 1847, PLATE 49.