Protester with the Tino Rangatiratanga flag at a protest hikoi against the foreshore and seabed bill in 2004. The Tino Rangatiratanga flag is often referred to as the Māori flag and can be used to represent all Māori. Hiraina Marsden, Jan Smith and Linda Munn designed the flag in 1990. It uses black, white, and red as national colours of New Zealand.
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During Waitangi Day celebrations in 2010, Ngai Tahu refused to fly the controversial Tino Rangatiratanga flag, with one tribe member saying the "flag has been nothing but trouble".
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The Aotearoa Cafe was the largest Māori discussion forum on the internet. The web forum was run by a group of Māori who are all members and participants in the Tino Rangatiratanga Māori sovereignty movement.
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The main themes incorporated into the designs were Māori culture, nature and history. The flag of the United Tribes and the Tino Rangatiratanga flag were not considered as eligible options as a result of consultation with Māori groups.
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It has gradually become a representative flag for Māori across New Zealand, but is still known as the Tino Rangatiratanga Flag. In 2009, the Minister of Māori Affairs stated that a Māori flag should be flown at Auckland Harbour Bridge on Waitangi Day, the National Day of New Zealand. The Tino Rangatiratanga Flag was recognised as the preferred Māori flag by Cabinet on 14 December 2009. On Waitangi Day 2012, it was flown for the first time at the Wellington Town Hall, and the mayor of Wellington said that it should be the "start of a long-running tradition".
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The design of the flag references the Māori creation story of Rangi and Papa, suggesting the sky, the earth, and the physical realm of light and being, which was created when they were separated. The official recognition of the Tino Rangatiratanga flag resulted from a campaign by indigenous rights advocacy group Te Ata Tino Toa. The group applied for the Tino Rangatiratanga flag to fly on the Auckland Harbour Bridge on Waitangi Day. Transit New Zealand, the government agency that was responsible for the bridge, declined on the basis that the flag did not represent a country recognised by the United Nations.
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Māori protestors in 2006 Several hundred protesters often gather at Waitangi to reflect long-standing frustrations manifested among Māori since the signing of the treaty. Although not part of government commemorations, Māori-sovereignty activists often fly the Tino Rangatiratanga flag from the flagstaff. Attempts at vandalism of the flagstaff are often an objective of these protests, carrying on a tradition that dates from the 19th century when Hone Heke chopped down the British flagstaff in nearby Russell. In 2004, protesters succeeded in flying the Tino Rangatiratanga flag above the other flags on the flagstaff by flying it from the top of a nearby tree.
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On domestic matters it is pro-Māori, supporting tino rangatiratanga, indigenous self-determination and development. In the past it has strongly disapproved of mainstream media coverage of Māori issues including the New Zealand foreshore and seabed controversy and the 2007 New Zealand anti-terror raids on Tuhoe.
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The phrase features in current historical and political discourse on race relations in New Zealand and is widely used by Māori advocacy groups. A flag based on tino rangatiratanga was designed in 1990 and has become accepted as a national flag for Māori groups across New Zealand.
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Te Ngutu O Te Manu was the home of Nga Ruahine chief Titokowaru. He successfully repelled two attacks by colonial forces on the village in 1868. Major Gustavus Von Tempsky was killed in the attack. A request by Iwi to fly the Tino Rangatiratanga flag in the council chamber was supported by Dunlop.
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The national flag of New Zealand and Tino Rangatiratanga flag flying on Auckland Harbour Bridge, on Waitangi Day, 2012 This is a list of flags of New Zealand. It includes flags that either have been in use or are currently used by institutions, local authorities, or the government of New Zealand. Some flags have historical or cultural (e.g. Māori culture) significance.
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After considerable debate in the public arena, the group adopted diverse tactics to raise awareness of the issues, including lobbying Transit NZ and Parliament, submissions to the Human Rights Commission and holding an annual 'Fly the Flag' competition, to more direct protest actions including bungee jumping off the Harbour Bridge, traffic jamming the Harbour Bridge, and flying the largest Tino Rangatiratanga flag ever made over the Harbour Bridge. Key organisers of the campaign included Tia Taurere, Gareth Seymour and Teanau Tuiono. On 14 December 2009, Prime Minister John Key and Māori Affairs Minister Pita Sharples announced that the Māori Tino Rangatiratanga flag was chosen to fly from the Auckland Harbour Bridge and other official buildings (such as Premier House) on Waitangi Day. The announcement followed a Māori Party–led promotion and series of hui on which Māori flag should fly from the bridge.
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The flag is flown from government buildings and schools and on days of national importance such as ANZAC Day. The Tino Rangatiratanga Flag, in the traditional Māori colours of red, black, and white. The national colours of the Māori, an indigenous people of Polynesian origin in New Zealand, are black, white and red. On 13 March 1975, the Queen's Service Order was created by royal warrant.
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With the institution of the Queen's Service Order, red ochre was "given official sanction as a national orders colour". This colour has spiritual importance to the Māori by whom it is known as kōkōwai. In 1989, a competition was run by a group named Te Kawariki to design a national Māori flag. The chosen flag became associated with the tino rangatiratanga or Māori sovereignty movement.
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Putting down a hāngi Maungawhau / Mount Eden marking the sites of the defensive palisades and ditches of this former pā Pounamu pendant Waka taua (war canoes) at the Bay of Islands, 1827–8. The word has also given rise to the phrase waka-jumping, in New Zealand politics. foreshore and seabed hikoi approaching the New Zealand Parliament. The red, black, and white flags represent tino rangatiratanga.
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Māori society traditionally placed emphasis on rank, which derived from ancestry (whakapapa). Chiefs invariably descended from other chiefs, although chieftainship was not the exclusive right of the first-born son of the previous chief. If he did not show signs of rangatiratanga ability he would be passed over in favour of a brother or other relative. In some tribes women could take on leading roles, although this was not usual.
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Some constitutional lawyers, such as Moana Jackson, have argued that the Treaty did not cede total sovereignty of New Zealand to the British Crown, and argue that the Treaty intended to protect tino rangatiratanga or the absolute independence of Māori. Others dispute this, pointing to the use of the term kāwanatanga (governorship) in the Treaty deducts from rangatiratanga, equating the term to Māori control of Māori assets. The principles behind the independence of New Zealand began before New Zealand even became a British colony. There had been minor rebellions in Canada, and in order to avoid making the mistakes which had led to the American Revolution, Lord Durham was commissioned to make a report on the government of colonies which contained a substantial British population. The principles of self-government within the Empire were laid down in the Durham Report of 1839 and first put into operation in Nova Scotia in 1848.
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In 2012, the NZ Transport Agency flew the Tino Rangatiratanga flag alongside the New Zealand flag on the Auckland Harbour Bridge on Waitangi Day. On 5 August 2010, Labour list MP Charles Chauvel introduced a member's bill for a consultative commission followed by a referendum on the New Zealand flag. In January 2014, Prime Minister John Key floated the idea of a referendum on a new flag at the 2014 general election. The proposal was met with mixed response.
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The first part of the word, Kāwana, is a transliteration into Māori of the English word governor. The suffix -tanga is very similar in meaning and use to the English suffix -ship, for example rangatiratanga (chieftainship) and kīngitanga (kingship). So a literal translation of the word would be governorship. From an idiomatic perspective, this word had little meaning to the chiefs signing the treaty, since the concept of being governed by an overseeing authority was alien to Māori.
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Flags of the World The flag flying alongside the Flag of New Zealand on the Auckland Harbour Bridge, Waitangi Day, 2012. Tino rangatiratanga is a Māori language term that is often translated as "absolute sovereignty". It appears in the Māori version of the Treaty of Waitangi, signed by the British Crown and Māori chiefs (rangatira) in 1840. It has become one of the most contentious phrases in retrospective analyses of the Treaty amid debate surrounding the obligations that were agreed to by each signatory.
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1,200 submissions were received, with 80% of participants in favour of the Tino Rangatiratanga flag as they preferred the Māori flag. Key said the Māori flag would not replace the New Zealand flag but would fly alongside it to recognise the partnership the Crown and Māori entered into when signing the Treaty of Waitangi. "No changes are being made to the status of the New Zealand flag," Mr Key said. Monarchy New Zealand said the move would be "potentially divisive" and AUT University Doctor Paul Moon was critical of the move.
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Jackson, of Ngāti Kahungunu and Ngāti Porou descent, was educated at Nelson College from 1952 to 1956.Nelson College Old Boys' Register, 1856–2006, 6th edition He first came to prominence at the University of Auckland, where he gained an MA. He was the chairman of the Māori Students Association, and then was a founder of Ngā Tamatoa. He was strongly involved in supporting Tino Rangatiratanga, the revival of the Māori language, and the Māori protest movement in general. He was the son of the All Black Everard Jackson, and grandson of New Zealand national rugby league team representative Frederick Stanley Jackson.
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The first attack happened on 28 October 1994, the anniversary of the 1835 Declaration of Independence.The Evolution of Contemporary Maori Protest (from a Tino Rangatiratanga website) A second attack on 5 October 2000 left the tree unable to recover even though substantial efforts were made, and so it was removed on 26 October due to the risk of it collapsing. The chainsaw used in the first attack was later placed on sale on popular New Zealand auction site, TradeMe in 2007, but later withdrawn by the website after complaints and a poll of users. It was later listed on eBay.
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Foreshore and seabed Hikoi approaching the New Zealand Parliament. The red black and white flags represent Tino Rangatiratanga Hikoi (from ) is a New Zealand English term generally meaning a protest march or parade, usually implying a long journey taking days or weeks. The most famous hikoi was the 1975 Māori land march the length of the North Island from Cape Reinga to the Parliament of New Zealand in Wellington, organised by the late Dame Whina Cooper. A large hikoi was organised during the 2004 Foreshore and seabed controversy in opposition to the nationalisation of New Zealand's foreshore and seabed along the coastline.
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A bootleg recording of their song "Hardcore Hiphop" reached number one on Christchurch student radio in February 1988. Some rappers, such as the members of Upper Hutt Posse, became known for politicised lyrics in support of tino rangatiratanga (Māori sovereignty). Another popular Māori group which incorporated hip hop music was Moana and the Moahunters, which won a New Zealand Music Industry award for best Māori recording in 1992, speaking out against the perceived racism they saw against Māori people in New Zealand. They cited the rarity of airtime on national radio for Māori music and the exclusion from the mainstream music industry as reflective of the wider societal problem.
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However, tensions grew between Ngāti Maniapoto chiefs and the King Tāwhiao because of what could be perceived as a transgressions of authority. It was widely understood that chiefs in Ngāti Maniapoto were only answerable to their constituent hapu, although they supported the notion and principles of the Kingitanga, this did not mean they could or even wanted to surrender their rangatiratanga (chieftainship). After all, the King was a king by virtue of the approval of the chiefs. While the King was resident in Ngāti Maniapoto territory as a guest, the mana of Ngāti Maniapoto reigned supreme in their rohe and the King did not have authority over their land.
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On 28 October 1835, Tītore signed He Whakaputanga o te Rangatiratanga o Nu Tirene (known in English as the Declaration of the Independence of New Zealand), which proclaimed the sovereign independence of New Zealand. The Declaration arose in response to concerns over the lawlessness of British subjects in New Zealand, and in response to a fear that France would declare sovereignty over the islands. The document also arose from movements in Māori society. From 1816 onwards, a number of Northern Māori chiefs had made visits to New South Wales and Norfolk Island, as well as to England, leading to discussions about unifying the tribes and the formation of a Māori government.
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On the same day, a group of students including Youth MPs were expelled from Parliament for a year after disrupting parliamentary proceedings by singing the Māori song Tutira Mai Nga Iwi while holding up the Tino Rangatiratanga flag to draw attention to the hikoi. On 18 September 2019, the Māori King Tūheitia Paki announced that mana whenua wanted the return of the land. He called on the Government to negotiate with Fletchers for the return of the land to its rightful owners. The Māori Party also issued press release supporting the mana whenua of Ihumātao and calling on Prime Minister Ardern and the Crown to reach a solution with the mana whenua.
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The 1840 English language version of the Treaty of Waitangi guaranteed that individual Māori iwi (tribes) should have undisturbed possession of their lands, forests, fisheries and other taonga (treasures) in return for becoming British subjects, selling land to the government only (the right of pre-emption) and surrendering sovereignty to the British Crown. In the Māori language version of the Treaty, however, the word "sovereignty" was translated as kawanatanga which was a new word meaning "governance." This led to considerable disagreement over the meaning of the Treaty. Some Māori wanted to sign in order to consolidate peace and in hopes of ending the long intertribal Musket Wars (1807–1842) others wanted to keep their tino rangatiratanga, such as the Tūhoe in the Uruweras.
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A taiāpure identifies an area that, as a source of food or for spiritual or cultural reasons, has customarily been of special significance to an iwi or hapū. The purpose of acknowledging a taiāpure is to provide improved provision for recognising rangatiratanga and the fisheries rights secured under the Article 2 of the Treaty of Waitangi. A management committee for a taiāpure is appointed by the Minister of Fisheries with the members of the committee being nominated by the tāngata whenua. The taiāpure management committee has the role of recommending regulations that allow a taiāpure to be managed for the conservation and management of the fish, aquatic life, or seaweed in the taiāpure-local fishery and to allow the taiāpure function according to custom.
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Islam is estimated to be the fastest growing religion among the Māori, with census figures showing the number of Muslims of Māori ethnicity increasing from 99 to 708 from 1991 to 2001,."Religious affiliation" , Table Builder, Statistics New ZealandRuth Berry, Peters claims Muslim group funding radical in The New Zealand Herald (aa August 2005) The Māori Muslim population then increased from 1,077 in 2006 to 1,083 in 2013 to 1,116 in 2018. Te Amorangi Izhaq Kireka-Whaanga, leader of the Aotearoa Maori Muslim Association, views tino rangatiratanga as a form of jihad, and Islam as "the perfect vehicle for Māori nationalism". The leader of the AMMA, Sheikh Eshaq Te Amorangi Morgan Kireka-Whaanga was identified in 2010 among the top 500 most influential Muslims.
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Lake Ellesmere / Te Waihora has been a revered mahinga kai (site of traditional significance for food and other natural resources) for Māori since ancient times and remains central to the lives of many Māori who now live in the area. Under the Ngāi Tahu Claims Settlement 1998, ownership of the lake bed of Lake Ellesmere / Te Waihora was returned to Te Rūnanga O Ngāi Tahu, who are now able to reassert their rangatiratanga (ownership) over this significant site through direct control of its management. The traditional name for the lake was Te Kete Ika o Rākaihautū meaning "the food basket of Rākaihautū". The food sources of Lake Ellesmere / Te Waihora were once abundant and included tuna (eels), pātiki (flounder) and aua (mullet).
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214x214px The English and Māori texts differ. As a translation of the document originally penned in English, the Māori text generally fails to convey the meaning of the English text. The differences between the two texts have made it difficult to interpret the treaty and continues to undermine its effect. The most critical difference between the texts revolves around the interpretation of three Māori words: kāwanatanga (governorship), which is ceded to the Queen in the first article; rangatiratanga (chieftainship) not mana (leadership) (which was stated in the Declaration of Independence just five years before the treaty was signed), which is retained by the chiefs in the second; and taonga (property or valued possessions), which the chiefs are guaranteed ownership and control of, also in the second article.
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The definition of taonga has potential constitutional significance in New Zealand because of the use of the word in the second article of the Treaty of Waitangi (). The English-language version of the treaty guaranteed the Māori signatories "full exclusive and undisturbed possession of their Lands and Estates Forests Fisheries and other properties". The Māori-language version of the treaty, which the vast majority of the signing parties endorsed (461 of 500 signatures), used the word taonga to translate the English phrase "other properties".Te Tiriti o Waitangi - Ko te Kuini o Ingarani ka wakarite ka wakaae ki nga Rangitira ki nga hapu – ki nga tangata katoa o Nu Tirani te tino rangatiratanga o o ratou wenua o ratou kainga me o ratou taonga katoa.
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Although the monarchs of the Kīngitanga are not recognised by New Zealand law or by many Māori tribes, they hold the distinction of being paramount chiefs of a number of important Māori tribes and wield some power on a local level, especially within the Tainui iwi. The use of the title of "Māori King" has been challenged by various Māori leaders, namely by those of the north. In his discourse, David Rankin, a leader of the Ngāpuhi iwi of Northland, explains that the monarch is not the king of all Māori. The argument states that by the kīngitanga claiming ownership of such a title, the rangatiratanga and mana of iwi not associated (or strongly associated) with the movement is thereby diminished, infringing therefore upon their identity and autonomy as Māori and iwi.
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The Waitangi Tribunal, in Te Paparahi o te Raki inquiry (Wai 1040) is in the process of considering the Māori and Crown understandings of He Whakaputanga o te Rangatiratanga / The Declaration of Independence 1835 and Te Tiriti o Waitangi / the Treaty of Waitangi 1840. This aspect of the inquiry raises issues as to the nature of sovereignty and whether the Māori signatories to the Treaty of Waitangi intended to transfer sovereignty. The first stage of the report was released in November 2014, and found that Māori chiefs in Northland never agreed to give up their sovereignty when they signed the Treaty of Waitangi in 1840. Although the Crown intended to negotiate the transfer of sovereignty through the Treaty, the chiefs' understanding of the agreement was they were only ceding the power for the Crown to control Pākehā and protect Māori.
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The Waitangi Tribunal, in Te Paparahi o te Raki inquiry (Wai 1040) is in the process of considering the Māori and Crown understandings of He Whakaputanga o te Rangatiratanga / The Declaration of Independence 1835 and Te Tiriti o Waitangi / the Treaty of Waitangi 1840. This aspect of the inquiry raises issues as to the nature of sovereignty and whether the Māori signatories to the Treaty of Waitangi intended to transfer sovereignty. The first stage of the report was released in November 2014, and found that hapu chiefs in Northland never agreed to give up their sovereignty when they signed the Treaty of Waitangi in 1840. Although the Crown intended to negotiate the transfer of sovereignty through the Treaty, the chiefs' understanding of the agreement was they were only ceding the power for the Crown to control Pākehā and protect Māori.
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The growing disagreement over British sovereignty of the country led to several armed conflicts and disputes beginning in the 1840s, including the Flagstaff War, a dispute over the flying of the British Union Flag at the then colonial capital, Kororareka in the Bay of Islands. The Māori King Movement (Kīngitanga) began in the 1850s partly as a means of focusing Māori power in a manner which would allow them to negotiate with the Governor and Queen on equal footing. The chiefs justified the King's role by the treaty's guarantee of rangatiratanga (chieftainship). Conflict continued to escalate in the early 1860s, when the government used the Māori King Movement as an excuse to invade lands in the eastern parts of the North Island, culminating in the Crown's confiscation of large parts of the Waikato and Taranaki from Māori.
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The Waitangi Tribunal, in Te Paparahi o te Raki inquiry (Wai 1040) is in the process of considering the Māori and Crown understandings of He Whakaputanga o te Rangatiratanga / The Declaration of Independence 1835 and Te Tiriti o Waitangi / the Treaty of Waitangi 1840. This aspect of the inquiry raises issues as to the nature of sovereignty and whether the Māori signatories to the Treaty of Waitangi intended to transfer sovereignty.Paul Moon (2002) Te Ara Ki Te Tiriti: The Path to the Treaty of Waitangi The first stage of the report was released in November 2014, and found that Māori chiefs in Northland never agreed to give up their sovereignty when they signed the Treaty of Waitangi in 1840. Although the Crown intended to negotiate the transfer of sovereignty through the Treaty, the chiefs' understanding of the agreement was they were only ceding the power for the Crown to control Pākehā and protect Māori.
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The Treaty of Waitangi was first signed on 6 February 1840 by representatives of the British Crown and Māori chiefs (rangatira) from the North Island of New Zealand. It is a document of central importance to the history and political constitution of the state of New Zealand, and has been highly significant in framing the political relations between New Zealand's government and the Māori population. The differences between the two version of the text have made it difficult to interpret the Treaty and continue to undermine its effect. The most critical difference between the texts revolves around the interpretation of three Māori words: kāwanatanga (governorship), which is ceded to the Queen in the first article; rangatiratanga (chieftainship) not mana (leadership) (which was stated in the Declaration of Independence just five years before the Treaty was signed), which is retained by the chiefs in the second; and taonga (property or valued possessions), which the chiefs are guaranteed ownership and control of, also in the second article.
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A notary public in New Zealand is a lawyer authorised by the Archbishop of Canterbury in England to officially witness signatures on legal documents, collect sworn statements, administer oaths and certify the authenticity of legal documents usually for use overseas. The Master of the Faculties appoints notaries in the exercise of the general authorities granted by s 3 of the Ecclesiastical Licences Act 1533 and Public Notaries Act 1833. Recommendations are made by the New Zealand Society of Notaries, which normally requires and applicant to have 10 years’ experience post admission as a lawyer and 5 years as a Law Firm Partner or equivalent. Also because of Te Tiriti o Waitangi 1840 (a protectorate treaty between Her Majesty the Queen of England and the Maori tribes) each tribe is considered an independent sovereign authority and have their own form of governance with a confederation due to their constitution or Declaration of Independence- He Wakaputanga o te Rangatiratanga o Nu Tireni 1835 .
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In June 1986, the Waitangi Tribunal received the Wai 26 claim that the Treaty of Waitangi was breached by the Crown proceeding to introduce legislation related to Māori language before the delivery of the Tribunal's "Report on the Te Reo Maori Claim", and as a consequence the Māori people would be denied their claims for radio frequencies and a television channel.Report of the Waitangi Tribunal on Claims Concerning the Allocation of Radio Frequencies In June 1990 claim Wai 150 was lodged by Sir Graham Latimer on behalf of the New Zealand Maori Council. The claim was in respect of their rangatiratanga over the allocation of radio frequencies; the claim being that in the absence of an agreement with the Māori, the sale of frequency management licences under the Radiocommunications Act 1989 would be in breach of the Treaty of Waitangi. The Waitangi Tribunal amalgamated the Wai 26 with the Wai 150 claim; with the final report of the Tribunal recommending that the Crown suspend the radio frequency tender process and proceed to negotiate with the iwi.
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In 2010 the Waitangi Tribunal began hearings into the Ngāpuhi's claim that sovereignty was not given up in their signing of the Treaty of Waitangi. The Tribunal, in Te Paparahi o te Raki inquiry (Wai 1040),Te Paparahi o Te Raki (Northland) Te Paparahi o Te Raki (Northland) inquiry, Waitangi Tribunal is considering the Māori and Crown understandings of He Whakaputanga o te Rangatiratanga / The Declaration of Independence 1835 and Te Tiriti o Waitangi / the Treaty of Waitangi 1840. Many of the arguments used were outlined in Paul Moon's 2002 book Te Ara Ki Te Tiriti: The Path to the Treaty of Waitangi, which argued that not only did the Māori signatories have no intention of transferring sovereignty, but that at the time the British government and James Busby did not wish to acquire it and that the developments and justifications leading to the present state were later developments. A common Ngāpuhi interpretation of the Declaration of the United Tribes is that the British government was simply recognizing Māori independence and putting the world on check, merely re-asserting sovereignty that had existed from "time immemorial".
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