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He Wakaputanga 1835 Wakaminenga Governance Decentralised Systems

Government of the People – by the People – for All the People

When internationally recognised He Wakaputanga Declaration of Independence (DOI) was constituted in 1835, a governance system was also established that recognised that tribes, communities had their own independent forms of governance over their territorial areas. It was the first form of settled governance in New Zealand, unextinguished and still in existence today, although in a state of reformation. The governing structure of He Wakaputanga is applied at a regional and national level through regional Minenga Councils and the Wakaminenga National Congress respectively. The Wakaminenga Maori Government’s role is to administrate for the Wakaminenga National Congress and provide advice and support to regional Minenga Councils.

Sovereignty is held in trust and protected by the sovereign confederation or congress, Te Wakaminenga National Congress of Nu Tireni New Zealand. All peoples residing as permanent residents have rights to full participation in governance, provided they transition to the He Wakaputanga jurisdiction and meet the criteria to represent their hapu or community. The model is the first and only form of republican governance in New Zealand. The Chiefs were aware that hapu and tribes would accept this style of governance since they each considered themselves to be an independent state with their own tikanga (customary law). With settlers coming into Nu Tireni NZ and lawlessness occurring the Chiefs were keen to establish their authority and powers in a settled form of governance that would retain hapu and tribal independence and include the settlers who would be integrated into native society. He Wakaputanga would create a national alliance for unification as well as the ability to create laws, uphold justice, peace and good order, peace and well being for all ane the regulation of trade.. As well freedoms, human rights and private property rights would be protected, article 3 He Wakaputanga.

New Zealand Resident for the British Crown James Busby and Reverend Henry Williams were assisted by Hare Hongi of Ngapuhi in the writing up of He Wakaputanga. Hare being trained in Sydney as a scholar of the Christian Missionary School and the son of renowned Chief Hongi Hika was also schooled in the laws of Te Whare Ariki Wananga. Williams was familiar with the USA Declaration of Independence 1788 being an officer in the British Army during the American civil war. Manuka Henare (Dec 2023), Dr of Philosophy and foremost expert on He Wakaputanga stated that the Chiefs were privy to the best international advice to provide for the best form governance in New Zealand. The works of the great philosophers were consulted including the classical works of renowned European philosopher, jurist and diplomat Emil de Vatell author of the Law of Nations 1758 on natural law for justice in nation states not withstanding that Maori already had their own form of law known as Tikanga, customary law and Te Rakau Tapu natural law. As many of the Chiefs had embraced the bible and Christianity these would form part of their framework of law along with tikanga and natural law. The governance system reflects the importance of government being in the hands of the people with a sovereign constitution to uphold it. He Wakaputanga would also guard against independent internal rogue states and interference from foreign governments. The head of crown law, (of the NZ government), attorney general wrote in 2014, “the Treaty was a failed attempt to take sovereignty away from New Zealand and therefore the inescapable conclusion in law is that the legal document of precedence in New Zealand is He Wakaputanga (the 1835 Declaration of Independence) and nothing since then has changed anything about that”.

Structure of He Wakaputanga Governance

15 thoughts on “He Wakaputanga 1835 Wakaminenga Governance Decentralised Systems”

    1. Arikinui Ripekatangi

      Thank you for your inquiry.

      It is up to the regional Minenga to choose the process to appoint theit lealdes and who will represent them in the Wakaminenga National Congress (WNC).There will be no nationl elections as held in the current defacto NZ govt, where most MPs eventually turn to politics for a lifestyle and a career. Leaders in the WNC will be expected to serve and administer to their people. They will also be required to meet criteria of good conduct and ethical dealings, as wel having academic acuman or specialist knowledge in specific fields, although experience and a record of serving one’s community and hapu will count for inclusion. The difference with He Wakaputanga is that the leaders who run the regions are the same leaders who will have a seat on the Wakammienga National Congress. this means the people are being served by their leaders at regional level and national level. Decisions that affect the whole nation of Nu Tireni NZ will require referendums to be held although there are national security measures such as external threats (attempts on our sovereignty), plagues, natural disasters will alraady have executive orders from the Wakaminenga National leadership. Our national sovereignty will be protected and maintained by the Wadkaminenga, no global government will make any decisions on our behalf. More information about is available on this link from Wakamienga Maori Government website

  1. It would be great to have that level of contact and influence over our political representatives!

    1. Yes indeed. The role of Minenga leaders is to serve and lead their minenga by example.

      We have a number of them around Nu Tirini doing just that – volunteering their time to establish thriving communities that have local jurisdiction, trade and all the aspects of peace and well being.

      I encourage everyone to get involved in their local one. If there isn’t one in your area work with people of good character to get yours going.

  2. Tena koutou katoa my concern is these rogue government. I hope we can stop them from mining taking land Doc and council should give the whenua back to our people as I have seen some of the most beautiful places. But we have to set up properly so no one sells the land

    1. Arikinui Ripekatangi

      All lands are under the sovereign protection of Te Wakaminenga o Te Rangaira of fhe United Tribes or peoples of NZ, aka Wakaminenga National Congress article 2 He Wakaputanga unextinguished sovereign law. This is the solution to the defacto NZ Govt who are occupying and governing unlawfully. We need to challenge their presumptions that they are entitled to control and manage our lands and resources by transitioning to the lawful jurisdiction of He Wakaputanga. Article 2 states thar all of NZ territories are under the sovereign Wakaminenga Congress. “All sovereign power and authority within the territories of the United Tribes of New Zealand is hereby declared to reside entirely and exclusively in the hereditary chiefs and heads of tribes in their collective capacity, who also declare that they will not permit any legislative authority separate from themselves in their collective capacity to exist, nor any function of government to be exercised within the said territories, unless by persons appointed by them, and acting under the authority of laws regularly enacted by them in Congress assembled”

  3. Tukutuku Florence Putaura

    We are in exciting times. As we look to our Sovereign God, for His direction, His wisdom, His knowledge His ways walking in obedience to His Holy Truth. God will direct our pathway. to claim and take back our Inheritance. Amen!

  4. Kia orana e aku teina.

    Congratulations and great to see you have picked up what you claimed to be the formal governance documents of Aotearoa Nu Tireni agreed upon by Ariki’s (Chiefs) of each hapu then.
    So if the Ariki’s of then agreed and signed a treaty of self governance back then, where is the roles of the Ariki’s in this.
    I see minimal references and acknowledgements to the Ariki’s in here.
    If anything, they should be acknowledged and consulted in ALL matters of governance of this movement for it was those Ariki’s that signed said treaty back then, would that be correct or am I not seeing your claim of governance correctly.
    All I’ve read is leaders, leaders and more happy or iwi leaders but not actually mentioning or acknowledging the Ariki’s (Chiefs) all over Aotearoa Niu Tireni.
    Where does the Kingitanga (Ariki) movement play a role in this governance or is that also a fallacy and fall under the same category of the current government?
    Would love to know your views and that too of members of the movement you are rekindling.

    1. Arikinui Ripekatangi

      Tena koe Ash

      We do stay with the wording of the Declaration for those who hold a position of mana such as rangatira, hereditary chiefs, heads of tribes and the coloquiel leaders is to recognise those who undertake the responsibilty to represent their hapu or community. Arikitanga is acknowledged from those who have it. However arikitanga that has concluded treaty settlements with the defacto NZ government over our constitutional law of He Wakaputanga are not recognised. To be recognised they would be required to transition back to the He Wakaputanga jurisdiction and and take their seat at the table of Te Wakaminenga National Congress Confederation or collective of chiefs, leaders (Rangatiratanga). Arikitanga sits at the top of the He Wakaputanga governance structure known as Te Whare Ariki, where the knowledge of the law and spiritual well being is preserved and protected. What we want to avoid is a top down hierarchy where the people become slaves to a few. Those who are appointed or annointed leadership roles are there to weave the people together and to serve the interests of their communities it is through their service and achievements that they are honoured not because they hold a title.

  5. Kia ora Ripeka,
    As too the digital currency possibly hitting our shore’s sometime in the near future. Does he whakaputanga have anything in place to stop international banks from accessing or using digital formatt from accessing our account’s.

    1. Arikinui Ripekatangi

      Tena koe Sharong

      Wakaminenga Maori Government is aware of all the issues surrounding centralised digital banking currency(CDBC), under He Wakaputanga it is possible to bypass this system.

      Nga mihi

  6. No matter what centralized digital bank currency (CDBC), there must be a basket of national commodity standard prices to reflect the living standards of the people in this country.
    After my discovery of the physical property of money, The real commodity currency has its own circulation loop within the community.
    When banks charge interest, this is treated as central government revenue distributed to local governments. Legal currency has an independent circulation circle, starting from the government paying civil servants’ salaries or providing public infrastructure, and the income comes from donations and transaction taxes. Overall there is no gain or loss. Therefore, the role of government is purely to serve the people and is significantly different from that of private enterprise. (based on natural law principles)

    1. Arikinui Ripekatangi

      Kohuiarau need to demonstrate that they are serious about governing our country. There appears to be no signs of this. In the meantime Wakaminenga Maori Government is guided by He Wakaputanga Declaration of Independennce and indigenous rights as well as including all NZrs born here as tangata whenua. To officially claim tangata whenua status all NZrs Maori Pakeha and resident citizens are required to transition to the original native jurisdiction that was present at the time of the Declaration of Independence 1835. This then separates them from the defacto New Zealand Government jurisdiction that unlawfully claims sovereignty over Nu Tireni New Zealand. It also empowers them to make the changes for a fair and free society, one that is safe from globalism that we have been exposed to by the defacto NZ Government.

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