An Ignorant Councillor

An Ignorant Councillor

On 26th April, 2017, at a relatively unimportant meeting of the district planning committee of the Hutt City Council, the chair of this committee, Lisa Bridson, took it upon herself to impose karakia (Maori prayers) on the other councillors at both the beginning and the end of the meeting.

She claimed that she had done so because “the council had an obligation to adhere to Treaty of Waitangi principles and work in partnership with Maori.” Thus did she expose her lack of knowledge of these things since the Treaty of Waitangi does not have any principles and nor does it create an obligation for councils in the 21st century to work in “partnership” with Maori.

Should she ever actually read the words of the Treaty (a short and simple document) she will find no mention of either “principles” or “partnership” for the very good reason that there aren’t any.

Lisa Bridson is not the only New Zealander to be ignorant of these things, but for her to use her position on council to impose her ignorance on others is alarming and constitutes a very good reason not to vote for her at the next council elections. Surely the Hutt can come up with better and more knowledgeable councillors than her.

Those Brochures!

Those Brochures.

Here they are! For all to see and read!

Spot the deplorable, despicable, bigoted, racist, anti-treaty bits – if you can!

If anyone can point out any parts of those brochures which contain “disgraceful, despicable, racist bigotry or nasty, racist drivel,” then 1Law4All will give Peter Dunne a one year’s free 1Law4All Party membership.

Photo of Casey Costello

An Outstanding Landmark Speech by Casey Costello – Hobson’s Pledge

An Outstanding Landmark Speech by Casey Costello – Hobson’s Pledge

Please read this amazing speech by Casey Costello of Hobson’s Pledge.

BEWARE OF SEPARATISM – WE ARE NEW ZEALANDERS FIRST

by Casey Costello

“He iwi tahi tatou… At this time in New Zealand I don’t think there is a more powerful statement to be made.

Hobson’s Pledge has been established with total commitment to New Zealand’s history of equality – setting precedent for inclusion and unity.

Standing next to Don Brash does of course raise the question as to who I am, on what authority can I speak on such an important issue, and to be honest it is a question I ask myself.

Don Brash is a person who, on top of his personal and professional achivements, has continued to have the conviction, fortitude and integrity to never walk away from any opportunity to support and encourage our nation’s leaders and decision makers.

On top of this he has been consistent and steadfast in his position regarding equality before the law, the founding principle of Hobson’s Pledge Trust.

This consistency in his position has somehow been used as a reason to minimize and negate our message.

Astounding that someone with such a political background has remained steadfast on any issue let alone an issue as important as this.

For my part I am proud to be a spokesperson and my credentials are simple.

I am a New Zealander.

I am so proud of our nation, our place in the world and our melting pot culture.

We are not without our history both good and bad but it is time to focus on our future, on the path that New Zealand is taking in the years ahead.

There are many challenges that face us in terms of housing, protecting our environment, managing our nation’s resources and supporting those in need.

These are issues that impact all New Zealanders and are not peculiar to any ethnicity.

Hobson’s Pledge seeks to highlight the actions that are being taken by our government that undermine the foundations our country was built on – equality, democracy, and unity.

We have reached a point where we are being asked to identify by ethnicity and not citizenship.

I am a New Zealander, a Maori and a descendant of Anglo/Irish settlers who came here in the 1860s but firstly a New Zealander.

We all have our journey that brought us to this country and our unifying factor is our New Zealander citizenship.

Regardless of when we or our ancestors came here we have always known that our citizenship assures us equal recognition and representation before the law.

When I became involved with Hobson’s Pledge I was aware of an increasing level of concern and frustration that exists broadly among New Zealanders in regard to separatist policies that were creating racial division.

Unfortunately this was a subject difficult to discuss for fear of being labelled racist and anti-Maori.

Even when I speak out on this divisive and separatist platform that our government has created it has been suggested that I am a “token”.

I have had my ancestry and credentials as a Maori challenged.

It has even become an issue as to how much Maori I am, apparently percentages count.

To be clear I am here to speak for Hobson’s Pledge as a New Zealander with respect for the Treaty of Waitangi, for all the people that are part of our nation and to protect our legacy of forward thinking inclusive legislation as first demonstrated in the treaty…

He iwi tahi tatou – we are now one people.

But our Government, our nation’s leaders are NOT allowing us to be one people.

We are being delivered separatism and an erosion of our democracy on the basis that this will redress historical issues and achieve an equality that we are expected to accept has not previously been available to Maori.

This is not true.

I have been privileged in my life to be raised at a time where I did not know that Maori ancestry deprived us of an opportunity to succeed, where we were not equal.

When I stood beside my grandfather while he worked his land in Whakapara, no one told me he was poor, that we were disadvantaged.

Despite the fact that, if he was assessed by today’s standards, he would be deemed to be “in need” my grandfather, Honi Pani Tamati Waka Nene Davis, never considered that he was not equal and that he had been prevented from achieving economic prosperity.

What he did know was that he was responsible for his family and he got up every morning and proudly took care of those that depended on him.

Together with my gracious, proud and loving grandmother all their mokopuna were taught their culture and instilled with pride.

We were taught respect, we knew how to show empathy, and we were never in any doubt about how much we had to be grateful for.

When my mother married my father they left Northland to start their family and all six of us were raised in Auckland.

We remained connected with our heritage both Ngapuhi and Anglo/Irish.

Just like so many New Zealanders we knew where we had come from and that there was no limit on what we could become.

And there were no limits… but I suppose the difference was that there was definitely no handouts.

I vividly recall my brother full of teenage arrogance deciding that he would leave school and claim an unemployment benefit.

On finding this out my mother made him pay the money back – no child of hers was going to live on handouts when we were capable of working and succeeding.

I came from a proud heritage and was lucky enough to live in a country where I would not be judged on anything other than my ability and my work ethic.

From leaving school to work in an icecream parlour, through a range of industries, to the Police (leaving as a detective sergeant), vice president of the New Zealand Police Association, to my current position as general manager of a building services company, I have been exposed to a full range of industries and responsibilities and at no time have I ever encountered barriers or restrictions either for my race or my gender.

To go even further I have observed that when in a position of being equally qualified to my peers my ethnicity and gender has been an advantage and I defy anyone to dispute that point.

Never in my lifetime have I seen an instance where being a Maori has been a disadvantage. It has also never been an excuse for lack of achievement.

We are so frequently told that there is a need to make special allowance and extra compensation to those with Maori ancestry because without this we will not see Maori succeed.

This rationale is flawed and any special allowance that is based upon when your ancestors arrived in New Zealand is, at its core, racist and separatist.

For those who try to tell me that this special allowance is needed for Maori to achieve equality then I stand here today to tell you that you insult me, you patronize my heritage and MOST importantly you deprive the generations ahead of us of an inherent belief that anything is possible.

So what has changed from the New Zealand I was raised in to now?
Somewhere along the way Te Tiriti o Waitangi – the Treaty of Waitangi, established to provide equal recognition and opportunity to all New Zealanders – has become the mechanism by which division and disempowerment are the stock in trade.

A runaway train that is gathering momentum channeling increasing amounts of money to frequently self-appointed representatives with virtually no benefit being distributed to those with genuine need.

I defer to the very wise words of Sir Apirana Ngata from a speech he delivered in 1940 –

‘What remains of the treaty of Waitangi? What is there in the treaty that the Maori can today celebrate whole heartedly with you?

‘Let me say one thing. Clause 1 of the Treaty handed over the mana and the sovereignty of New Zealand to Queen Victoria and her descendants forever.

‘That is the outstanding fact today.

‘That but for the shield of the sovereignty handed over to her Majesty and her descendants I doubt whether there would be a free Maori race in New Zealand today.

‘Let me acknowledge further that in the whole of the world I doubt whether any native race has been so well treated by a European people as the Maori of New Zealand.’

I wonder how Sir Apirana would reflect on the situation now.

New Zealand is being divided, the country that was founded on unity and inclusion, the country that was the first to give women the vote, is being divided by a vocal minority that has made it impossible to even have the conversation about the issues of equality and unity without being labelled racist.

Through legislation, policy and process New Zealand is being separated.

I have been told so many times that the reason for the challenges that seem to be confronting Maori is due to grievances that occurred over the last 175 years.

We are asked to believe that Maori are so poorly represented in the all the worst statistics due to racial disadvantage and prejudice.

It is never about poor personal choices and lack of responsibility or accountability.

The strongest message we are bombarded with is that there needs to be a putting “right”, to make amends but this isn’t being done through creating opportunity but through separatist legislation, erosion of our democracy and lastly handing over money without any condition or control on how it should be used.

We fully acknowledge that where it can be established land has been confiscated then compensation should be paid by way of a full and final settlement.

And where are these settlement funds going? Is it being used to support the most vulnerable and in need, has it enhanced prospects for Maori.

Since 1990 over $2 billion has been allocated for settlement and yet this does not seem to be achieving any tangible benefit for Maori.

In fact it seems to be the opposite impact we are being asked to believe things are worse, worse than it was for my grandparents and worse than it was for me.

So for the sake of this elusive equality for those with Maori ancestry we are now eroding our democracy… it seems the more that is given the less is achieved.

It makes me glad that my grandparents are not around to hear Maori leaders promote that it is okay to expect less of Maori; that it is okay to offer no accountability, no responsibility; that it is okay to excuse failure and lack of pride and motivation because of a history that has long since been put right.

The strongest message from so many is that Maori have been failed, deprived, held back. This is not true.

All that is being created by a vocal minority is a demotivating sense of entitlement and mounting resentment.

I am not alone on this, there are many respected and accomplished leaders with a proud Maori ancestry that support this position.

No matter who you are, what your ancestry is, or what country you call home if your Government, if your legislation, if your society continues to send a clear message that you cannot achieve because of some vague, undefined, and frequently imaginary barriers, then you will never achieve. Why would you even try?

I do not stand here claiming there isn’t need, there isn’t poverty, there isn’t social issues but this is not exclusive to any ethnicity.

More and more is being done to ensure that there is not even a suggestion of bias or inequality but we still see Maori being more poorly represented in the worst statistics now than they were 30 years ago.

And yet we still cannot stop and discuss the situation without cries of racism.

I am fully aware of the challenges and often horrific conditions that exist for those in New Zealand who are vulnerable and in need.

I have 14 years of Police service, mostly in South Auckland that gives me the knowledge and first-hand experience to be able to comment on the challenges that face our most vulnerable.

Hobson’s Pledge fully acknowledge that need exists and I believe every society must be judged on how they treat their most vulnerable and most in need.

But need is based upon need, not on ethnicity.

Equal distribution of support is essential and cannot be prioritized based upon race or upon when you or your ancestors arrived in New Zealand.

Maori have succeeded and continue to succeed in academia, arts, business, media, politics.

To continue to claim special representation is needed is patronizing, divisive and counterproductive.

Hiding behind their claims of addressing equality our Government is protecting their alliances and balance of power by making concessions that undermine our democracy and create inequality before the law.

Management of our resources, control of fresh water, Hauraki Gulf, Waikato River, even down to consulting on the use of geographically significant place names… the concessions continue

And yet New Zealanders are still reluctant to speak out for fear of being seen as ignorant and racist… best not to mention that despite all the fancy words, the Emperor is actually naked!

Our Prime Minister has the arrogance and demonstrated contempt for those people who have supported his party to suggest that “New Zealand has moved passed this” – deriding Hobson’s Pledge for its position.

How offensive that he can scoff at a stand for equality and unity while actively endorsing legislation that is dividing New Zealand based on race.

Our strength as a nation will continue to grow through recognizing our diversity, individual accountability, personal responsibility and our foundation of unity: he iwi tahi tatou

We cannot allow the voice of a few to force us into separatism.

I ask you for your support. I ask you to help us send a very clear message that New Zealanders are smarter and more informed than our Government gives us credit for.

Register your support. Give us the numbers to verify the importance of this issue. It is through your support, your donations and your involvement that we can create the Political appetite for change.

In the powerful words of another respected and accomplished Maori leader, Sir Peter Buck:

‘Beware of separatism. The Maori can do anything the Pakeha can do, but in order to achieve this we must all be New Zealanders first.'”

Casey delivered this landmark speech in Tauranga on the 22nd of November, 2016.

Who To Vote For

Deciding on Who To Vote For

Those Regional, local Councils & Hospital Boards postal voting papers will arrive in your letter box soon – if they’re not already there. There should also be a candidate profiles booklet. A close examination of that booklet might help you sort the democrats from the racists, as you ponder who to vote for.

To delve deeper, you may well need to make some form of direct contact with the candidates, which includes new aspirants, as well as those seeking re-election. So what are you going to ask candidates to determine if they support one law for all, or a different law for part-Maori?

Some suggested questions:

First thing to keep in mind is: KISS (Keep it simple, stupid)

Make your questions direct, unambiguous and such that a yes or no answer is applicable. And do press for a Yes / No. Don’t accept vague or conditional answers. Make it clear that a NO answer to the question about whether they totally support the concept of a one law for all democracy will result in you crossing that person off your list of who to vote for.

How does this sound?

I understand that you are a candidate for xxxxxxxxxxx Council. I believe in equality of citizenship and seek an answer from you, to the following questions:

1. Do you support the proposition that there should be one or more special Maori ward rolls on the Council, in which only those with some part-Maori ancestry can vote? Yes or No

2. Do you believe that any ethnic group or groups should – solely by virtue of being a particular ethnic group – be allowed to sit on any committee of the Council, with or without voting rights? Yes or No

3. Do you believe that when the Council has any “consultation with part-Maori / iwi” that the ratepayers should pay for the consultation meeting attendance expenses of such part-Maori / iwi representatives? Yes or No

Remember that questions about democracy are disturbing for some.

Mayor no Grand Old Duke

 Mayor no Grand Old Duke

(So saith Chester Borrows, MP for Wanganui. Reproduced from the Wanganui Chronicle)

June 24, 2016
Sometimes I regret not being available for the opportunities that present. There have been many occasions when I have felt I could have tried harder to be in a place at a time when history was made. Last Friday’s hikoi to Parihaka from New Plymouth is a case in point.

Funnily enough, the reason I couldn’t be there is intimately connected to the Parihaka story as I was sitting in a Select Committee Treaty of Waitangi Settlement hearing in Palmerston North listening to the Rangitane Claim.

There will be many who will continue to think this hikoi was all about Maori Wards and the New Plymouth District Council but they are wrong. The march was about the racist response to the mayor who promoted the idea. That response being the name calling, spitting, threats and other abuse was the whole reason why there was a need to march.

Of course it wasn’t! And of course Chester doesn’t get it. No matter how much such nastiness directed at Judd goes against the fair go kiwi way, when pushed too far, it was some citizens’ response to the Mayor’s unilateral instigation of unwanted, undemocratic racism on the Council.

The other ratepayers democratically expressed their contempt for Judd’s racism via the ballot box. Yes – that’s right – Democracy! Something Judd and Flavell have publicly complained about. If only the Councillors who supported Judd had the decency to go the same way as he’s chosen: into history’s hall of racist infamy.

It is exactly the sentiment that needs to be railed and rallied against. Every time I post online or write about the celebration of an event involving Maori I am lambasted by the haters and wreckers who want to write a different view of history.

Yet this is not about different views, it is about the right to hold a view and not to be spat on, sworn at and threatened. Funnily enough the worst vitriol is saved for the Pakeha showing an understanding of tikanga Maori and a desire to see long held wrongs set to rights.

Long held wrongs are not necessarily rightly held wrongs grounded in fact or reality. It’s laughable to suggest that the Waitangi Tribunal has any interest in the truth or uncovering it. It is just a racist, bleeding heart squanderer of taxpayers’ money and resources. All based on warmed-over, re-hashed, hand-me-down oral history fantasy stories, well smitten with “Chinese whispers” syndrome and slanted with a view to getting the money.

Opening a meeting using Maori words of greeting or correctly pronouncing Maori place names is enough to incur the wrath of those who would rather we remain ignorant. It was the same when I publicly agreed with the installation of an “h” in Wanganui. It was the same when I attended meetings to discuss West Coast leasehold land arrangements in 1996. Bastion Point, the same. Every Waitangi Day, the same.

Thankfully the voices are getting croaky and softer with old age. Theirs is an olde worlde view. Younger people get it.

No they don’t. They’ve been brain washed and propagandised, since early childhood.

I recall my first visit to Parihaka, which was at the launch of a new police initiative to address youth crime in the mid-90s. It was the first official police visit since the pa was sacked by Bryce and the Armed Constabulary in the 1880s yet the police never saw the significance of it all. There was no acknowledgement of the wrong done. There was no presentation and certainly no apology. I was absolutely and completely embarrassed having, at that time, only recently learned of the history of Parihaka.

A very well spin-doctored version, no doubt!

How come we were never taught that story at school? Why was this history not part of the School Certificate or University Entrance syllabus? Is it now part of any educational core subject?

Having now visited many sites where Taranaki Maori were held captive around New Zealand; the caves and the urupa, and having returned to Parihaka a number of times, I have a view on such things as a shared history.

I have understandings of colonialism and obviously about the pertinence of the Treaty of Waitangi which I have gleaned from the books written by the leaders of the colonial forces, the recent settlers, current and former historians like Cowan and James Bellish, and Michael King and from listening to tangata whenua.

Try Judge Maning’s book, as well as T L Buick’s. You might just read some unsanitised tales of what really went on, written by people who actually lived in those times, free of political correctness. And you show your ignorance of the Treaty so well. For, if you read the Treaty of Waitangi, Chester, they’re called tangata maori! Tangata whenua is a title they’ve arrogated for themselves, many years later!

I wish many others would take a more global view of what went on in New Zealand, this God’s Own Country, as we struggle our way towards a civilised society. But people want what they read to reinforce what they believe not what challenges those sentinels of their inner selves. This was hit home when I publicly commented on a push to set aside a specific day to commemorate the Land Wars.

Andrew Judd’s march to Parihaka with the 400 plus others last week was not reflective of the Grand Old Duke who marched troops up just to march them down again. It was poignant, timely and relevant. So much so that it is an indictment that it needed to be done. Many will scoff, which only goes to underline that poignancy.

I wish I’d been there to lend my weight to his wheel because if you stand for nothing, you’ll fall for anything.

Too late Chester: you’ve already fallen for all the lies, spin and politically corrected versions of history. Versions which you want to believe, because it suits your political tenure. Try following Judd’s example. It would do Wanganui the world of good.

Racism and Cultural Identity ­

“Racism” and Cultural Identity

by Reuben P. Chapple

New Zealanders who care about their country are tired of being hectored about “racism” by indigenous pretenders like Lizzie Marvelly (Water Debate Needs Our Iwi On Board – NZ Herald item). Hectored for simply believing that our government should govern for all New Zealanders, rather than being a fount of special privilege for a favoured few.

Racism is often conflated by the ignorant with simple prejudice, which it is not. Principled opposition to unearned racial privilege is not racism. Nor is it typically evidence of prejudice. Racism occurs where a group of prejudiced individuals get together to create a system affording them separate, different, or superior rights to everyone else on the basis of group membership.

The elephant in the room is that even if the Treaty of Waitangi provides for racial privilege (it does not), the “Maori” of today are not the Maori of 1840, but New Zealanders of mixed European-Maori descent who have chosen to identify monoculturally as Maori, elevating one set of ancestors and trampling down another. Yet traditional Maori culture says that one is to honour all ancestors equally.

The reality is that we have a Maori race in name only, with racial mixing giving the lie to the existence of a unique race called Maori. Imported bloodlines have diluted the original Maori race to such an extent that it now exists only as a cultural concept. Denying one’s mixed ancestry and adopting a monocultural identity doesn’t make it go away.

For many decades, there has been no discrete or separate Maori ethnic group. All so-called Maori alive today have European ancestry. Indeed, it would be virtually impossible to find a “Maori” who doesn’t possess more of the blood of the colonisers than that of the colonised.

To illustrate this point, prior to the passage of the Electoral Amendment Act 1975, the legal definition of “Maori” for electoral purposes was “a person of the Maori race of New Zealand or a half-caste descendent thereof.” After panicked complaints from its Maori MPs that soon nobody would be eligible for the Maori Roll, the then-Labour Government changed this to read “or any descendent of such a person.”

Under current electoral law, New Zealanders with Maori ancestry can determine once every electoral cycle if they wish to be on the Maori Roll or the General Roll. We thus have a legal definition of “Maori” that defies definition in the Courts, since it is entirely based on an individual’s periodic decision to identify as “Maori.”

Writing in 1972, historian Joan Metge offers a compelling explanation as to why a subset of New Zealanders today might continue see themselves as “Maori.” She states: “New Zealanders, both Maori and Pakeha, tend to identify others as ‘Maori’ if they ‘look Maori,’ that is if they have brown skin and Polynesian features. Those whose Maori ancestry is not so evident in their appearance are left to make their own choice.”

Since the Maori phenotype tends to predominate in a person’s appearance, Many New Zealanders who are considerably less than half-Maori will be identified by others as Maori whether they like it or not. This psychic wound is often compensated for by aggressively embracing a collectivist Maori identity and seeking utu upon the majority culture these people feel shut out of.

As Frantz Fanon, one of the many disreputable Communists enshrined as intellectual icons by the academic Left, reminds us: “The native is an oppressed person whose constant dream is to become the persecutor.”

The psychological roots of Treatyism may well amount to little more than the hurt child looking for someone to punish. The rest of us should not be obliged to validate someone else’s adjustment issues. Nor should public policy support the notion that anyone who is less than half-Maori be regarded as “Maori.” And nor should it dignify their cultural pretensions, particularly with other people’s money.

Lizzie Marvelly claims on her Facebook page to be “Ngati Whakaue.” If she wasn’t so noisy about this ancestral connection, nothing in her appearance would suggest she was part-Maori. This young woman might better be described as a Pakeha with a dash of Maori blood. The standard response when such an inconvenient truth is held up is: “Maori will decide who is ‘Maori.’ ”

In a free society, individuals are at liberty to enter into groups or combinations for any lawful purpose. Indeed, many choose to do so. There are rugby clubs, bowling clubs, bridge clubs, film clubs, swingers’ clubs, various religious congregations, and any number of other organisations catering to the sporting, cultural, intellectual, and spiritual needs of members.

The right of an individual of mixed European-Maori descent to identify with Maori culture and affiliate to a Maori kin group is not in dispute here. But since this is a personal choice and thus a private matter, Maori groups rightly have the same status as any other community group founded upon principles of voluntary association, such as a rugby club or a bowling club.

And the same moral right as the members of a rugby club or bowling club to demand large sums of money and political patronage from their fellow New Zealanders.

None.

Twenty Two Mendacious Modern (part-)Maori Myths

A useful reference when challenged on your stance of 1Law4All:

  1. The Maoris are indigenous to NZ.

Wrong. Unlike the Indians in North America and the Aborigines in Australia, who have been on their land for tens of thousands of years, gaggles of Maoris arrived in New Zealand about 1250 A.D. a mere 400 years before Abel Tasman. At Cape Reinga there is a hillock that, according to Maori lore and the accompanying sign, the spirits of dead Maoris leave from on their journey home to Hawaiki, thus showing that even the modern part-Maoris don’t believe that they are indigenous.

  1. The Maoris enjoyed an idyllic life before the arrival of the white man.

Before the Treaty of Waitangi in 1840 New Zealand was divided among numerous warring tribes. Since 1820 about one third of their population (43,500) had been killed as a result of tribal warfare and all lived in constant fear of being attacked by a stronger tribe with better weapons. Cannibalism, ritual human sacrifice, slavery, female infanticide, witch-doctory and a lack of any form of law and order were features of their Stone Age existence.

  1. The Maoris did not cede full sovereignty at Waitangi in 1840.

This lie has recently been put out by the Waitangi Tribunal at the behest of part-Maori radicals. By Article One of the Treaty the chiefs ceded full sovereignty of these violent and anarchic islands to Queen Victoria forever as the speeches of Rewa, Te Kemara, Kawiti and other chiefs of the time show. Twenty years later at the Kohimarama (Auckland) conference, the largest gathering of chiefs in New Zealand history, they declared that full sovereignty had been ceded in 1840. If the chiefs did not cede sovereignty, they would have continued their cannibalism, which meant a lot to some of them.

  1. Those tribes, like Tuhoe and Tainui, whose chiefs did not sign the Treaty, are not bound by it.

The obvious answer to this is that Tuhoe, Tainui, etc. should return to the taxpayer all their substantial Treaty settlements. For how do those tribes take a  settlement from a Treaty that their tribal forebears did not sign? However, as is so often the case, the obvious is not the truth. By living peacefully under the law for several generations – paying taxes, receiving welfare benefits, fighting in the armed services, etc. – these and other tribes have, by their actions, accepted the sovereignty of the Crown. Whether or not their forebears signed the Treaty is irrelevant. End of story.

  1. The Treaty of Waitangi was a “partnership” between the Crown and Maori.

No. Full sovereignty was ceded to Britain in 1840 as Britain, at the time the greatest empire in the history of the world, did not go in for “partnership” agreements with Stone Age chiefs who had been unable to bring peace and order to their own lands. Indeed, one of the instructions of Colonial Secretary, Lord Normanby, to Captain Hobson, was to walk away if full sovereignty could not be ceded as, without it, Britain would have no legal basis for bringing order and peace to the islands. No special concessions or “partnership” were mentioned in the Treaty for the simple reason that there was no partnership.

This was clearly understood by all parties until the Maori radical movement got off the ground in the 1980s. Realising that by the words of the Treaty they could not get superior rights over other New Zealanders, they invented the “partnership” concept for that very purpose. For reasons of cowardice, treason or self-interest, others, politicians, judges, bureaucrats – have bought into this lie. It is also being taught in our schools in an effort to soften up the next generation for a whole new tranche of tribal demands.

  1. There are principles of the Treaty.

No, the Treaty was a very simple document of only three Articles, none of which mentions “principles” or “partnership.” Since the Treaty gave equality for the first time to all the people of New Zealand, the grievance industry of the late twentieth century knew that they could not get special race based privileges from the Treaty itself and so, 150 years after the event, they invented for the first time the fictions of “principles” and “partnership” to give them what the Treaty does not.

  1. There are two conflicting versions of the Treaty one in English and the other in Maori.

There is only one Treaty and it’s in Maori – (Te Tiriti). It was signed by around 500 chiefs. It was translated from the English draft, known as the Littlewood document. Hobson’s secretary, James Freeman, later made some English replica versions of the Treaty, adding his own phrases here and there. Those were neither drafts of the Treaty nor translations of it. But one of these replica versions in English was signed by some chiefs at Waikato Heads because the genuine manuscript copy intended for signing had not arrived in time for the meeting. By the Treaty of Waitangi Act 1975 the government has adopted this illegitimate version, signed by a mere 49 chiefs in the abovementioned circumstances, as the “official” English Treaty, displacing Te Tiriti that was signed by nearly 500 chiefs!!!!

  1. The Treaty of Waitangi is a “living document.”

Wrong. The Treaty was merely the pre-condition for establishing British rule, which Governor Hobson did by proclamation later in 1840. By the end of 1840, the Treaty was regarded as having performed its function, viz. acceptance by the chiefs of British sovereignty in exchange for full British citizenship for all Maoris.

It’s only become a “living document” for those who want to expand its meaning so as to give ever more spurious rights to the tribal elite -­ including people like former Labour Deputy Prime Minister, Michael Cullen, who, since his retirement from Parliament has become the highly paid chief Treaty negotiator for the Tuwharetoa tribe for which, interestingly, if not worse, he used his ministerial position to grant a generous part of the nation’s forests under the Treelords deal a short time earlier.

  1. Colonisation was bad for Maoris.

In one bold stroke the Treaty of Waitangi freed all the chiefs’ slaves (about 10,000 of them). They were then free to take work on things like road building contracts, thus earning money and being able to spend it how they liked.

The Treaty brought an end to tribal warfare and cannibalism, thus giving individual Maoris a right to life that they had not had before. For a society that had not even invented the wheel or writing, colonisation brought all the advanced inventions, comforts and contemporary medicine of the Western world. In 1840 the average life expectancy of a Maori was less than 30 years. In 2012 it was 72.8 years for men and 76.5 years for women.

  1. Maori had to wait 27 years after 1840 before being granted the vote in 1867.

Not so. Maoris had the same representation as all other New Zealanders from the very beginning. The Treaty had given them the full rights of British subjects. In 1853 all men over twenty-one who owned property (with no distinction for race) could vote. At the time about 100 Maoris (mainly leaders) were enrolled to vote and by 1860 some 17% of the electorate were Maoris. The special Maori seats in Parliament were introduced in 1867 when all Maori men over twenty-one (with no property provision) could vote. By contrast, a property qualification still applied to Europeans so that many remained excluded. Those Maoris with freehold land could vote in general seats until 1893. In 1893 all women, including Maori, were granted the vote.

  1. In the 1850s and 1860s Maoris paid most of the country’s taxes.

In the financial year ended June, 1859, for example, the great majority of government income (£150,471 out of £175,310) was from customs revenue. This is manifestly not from Maori as any separate entity.

  1. Confiscation of lands from rebellious tribes during and after the Maori Wars was a breach of the Treaty.

In the words of Sir Apirana Ngata, the first Maori to graduate from a university and probably the greatest thinker that Maoridom has yet produced, “The chiefs placed in the hands of the Queen of England the sovereignty and authority to make laws. Some sections of the Maori people violated that authority. War arose from this and blood was spilled. The law came into operation and land was taken in payment. This itself is a Maori custom revenge, plunder to avenge a wrong. It was their own chiefs who ceded that right to the Queen. The confiscations can not therefore be objected to in the light of the Treaty.”

  1. In 1863, during the Maori War, Governor Grey “invaded” the Waikato.

This misrepresentation has been bandied about for several years, usually by so-called “professional historians” with an axe to grind. The word “invade” suggests a hostile entry by a foreign power ­e.g. Hitler invading Poland in 1939 and Argentina invading the Falkland Islands in 1981. Since Grey was the Governor of New Zealand, holding legal jurisdiction over the whole country, it was not possible for him to “invade” any part of it. What he did was to lawfully send troops into the Waikato to suppress a rebellion against the sovereign power – something that every state is entitled to do. That is not an “invasion.”

  1. There’s no harm in “co-governance agreements” between Crown and part-Maori.

Wrong. Co-governance agreements are a violation of both democracy and national sovereignty. Co-governance undermines the power of our democracy to make decisions for the general good since unelected tribes have effective veto powers and see things only from their own narrow interests. By his co-governance agreements with Tuhoe and other favoured tribes, Treaty Minister, Christopher Whinlayson, is driving a racist, separatist sword through the nation’s sovereignty and undermining our hard-won democracy.

  1. The Maori name for New Zealand is Aotearoa.

Pre-1840 the Maoris did not have a name for the whole of New Zealand as they had no sense of a Maori nation – they were­ just separate warring-with-one-another tribes.

In 1643 the country was named New Zealand by the States-General (Parliament) of Holland and this has been its name for 370 years. Aotearoa as a fanciful name for New Zealand invented only in 1890 when S. Percy Smith used it as a make-up name for the whole country in his fictional story of Kupe. Nu Tirani appears in the Treaty of Waitangi. “Aotearoa” does not.

  1. Tuheitia of the Waikato is the Maori king.

Like all other New Zealanders Tuheitia is a subject of Queen Elizabeth II and no monarch can be the subject of another. It is legally impossible. He might be a chief – even a high chief, but a king he is not.

  1. Maoris (“tangata whenua”) have a greater claim to New Zealand than other New Zealanders.

There is no such thing as an ethnic Maori and there may not even be any half-castes as a result of several generations of Maoris cross-breeding with other races. We now have a race of part-Maoris with more European blood in them than Maori. So “tangata whenua” (people of the land) is therefore meaningless. The Treaty specifies 1840 Maori as tangata Maori.

Furthermore, in a modern democracy that is committed to equal rights for all citizens it is both absurd and offensive that any racial group should have superior rights to other New Zealanders. The mere chance of whose canoes or boats arrived first is irrelevant.

  1. Maoris deserve special grants and privileges because they are at the bottom of the socio-economic heap.

Yes, a number of part-Maoris are not doing well; more than for other ethnic groups. But struggling citizens of all races should be helped on the basis of need, not race.

Far too much of the taxpayer-funded Treaty settlement and other race-based payouts from NZ taxpayers have gone into the pockets of the pale-faced tribal elite people like the multi-millionaire Irish New Zealander, Stephen (alias Tipene) O’Regan.

  1. The high imprisonment rate of part-Maoris is the result of the Crown not honouring the Treaty of Waitangi.

No. People are imprisoned for things they have chosen to do. Those who are brought up in a good moral environment are less likely to commit crimes.

  1. Most New Zealanders see nothing wrong with Maori privileges; it is only a few fuddy-duddies who object.

Wrong. Some poll results:

* 79% No to special Maori seats in parliament (Submitters to the Constitutional Advisory Panel)

* 82% No to compulsory Maori language in schools (yahoo Xtra poll)

* 96% of non-Maori students of Year 9 and above do NOT learn Maori despite it being an available option in many schools (NZ Herald, 23 July, 2014)

* 85% No to special Maori housing (Bay of Plenty Times, 20 April, 2013)

81% No to “Maori are special” (Close Up poll, July, 2011)

* 81% No to Maori names for North Island and South Island (Stuff poll, 2/4/13)

* 82% No to “h” in Wanganui (Referendum conducted by Wanganui District Council, 2006)

* 79% No to a special Maori voice on the committees of Rotorua Council (Rotorua Daily Post, 9/5/14)

* 82% No to special Maori wards on New Plymouth Council (Taranaki Daily News, 15/5/15)

* 79% No to Maori wards, Waikato District Council, April, 2012

* 80% No to Maori wards, Hauraki District Council, May 2013

* 79% No to Maori wards, Nelson District Council, May, 2012

* 52% No to Maori wards, Wairoa District Council, March, 2012

* 68% No to Maori wards, Far North District Council, March, 2015

* 70% want Maori wards in local government abolished (Consumerlink, Colmar Brunton poll, March, 2012)

* 68% want the Waitangi Tribunal abolished

  1. In the 1800s Maoris “lost” most of their lands.

Apart from the relatively small percentage of land confiscated as a punishment for rebellion in the 1860s (See Myth No. 12) Maoris did not “lose” their lands; they sold them for valuable consideration at a mutually agreed price. Whether they spent the proceeds wisely or not was their own choice. There is a world of difference between “losing” something and selling it.

  1. Those who oppose special rights and privileges for part-Maoris are “racists”.

This is a contradiction in terms and is propagated by people who are either mischievous or just plain dumb. Special rights/privileges for one race are a violation of the democratic principle that we should all be treated equally. To demand equality is not being “racist.” The real racists are those of the radical tribal elite who are trying to subvert our democracy with their endless racist demands.

These false claims by the tribal elite, aided and abetted by certain academics, judges and politicians acting for their own dubious motives, are trying to overturn a way of life in which we are all New Zealanders, equal before the law and with equal representation in government.

A purpose of 1Law4All is to reinforce the values that have made New Zealand what it is and for which our servicemen have died on the battlefield, and to expose the lies and racism which – in the twenty-first century – are tearing our nation apart. The continuing transfer of what were once public assets like forests and the foreshore and seabed ­and even state houses – to small, private tribal groups and the racist institutionalisation of a privileged status for those who happen to have been born part-Maori amount to the most radical change in our recent history and the most disastrous in its long term effects.

Citizens have a responsibility to be informed and, if sufficiently concerned, to cease voting from ancient habit rather than clear thought and an intelligent assessment of what is going on. Both National and Labour have been responsible for creating the mess that we are in and they are hardly the types to get us out of it.


Click the ‘download’ button below to save a copy of these myths for your use and reference. Perhaps print a copy to have on hand, too? (Four A4 pages)
Download

Water WhitesWash

two-face-key-water-rights1[1]


Back in April, 1Law4All published a blog item about two-faced Shonkey & Whinlayson handing off the water rights hot potato to local councils:

PM Delegates Water Give-Away
Prime Minister John Key is moving towards granting preferential water rights to government-created tribal corporations, thus running the risk of losing the support of large swathes of voters who supported the National Party’s previous one-water-law-for-all position.

For those who were adamant naysayers, it has “come to pass” as anticipated, as reported in the Gisborne Herald.

Water WhitesWash

Giving Iwi A Shared Role
Friday, 28 August, 2015
A UNANIMOUS vote by Gisborne District Council has given the go-ahead for a joint management agreement between the council and Te Runanganui o Ngati Porou to manage the Waiapu River catchment, a first of its kind in New Zealand. After listening to a presentation from the runanganui, the council instructed staff to develop the agreement, which will come back to the council’s October meeting for final adoption.

A packed public auditorium heard runanganui presenters Amo Houkamo and Tina Porou describe a historic “win-win” agreement that will allow the iwi to be involved in resource consent applications in the catchment. The sky would not fall because of the agreement, they told the council. Amo Houkamau said this unique agreement could only happen in this district because what was presented could only happen in this region. “We believe this is a win-win situation for the council, for Ngati Porou, the Gisborne district and for the country,” she said.

You whaaaat?
Good for the country?
Yeah, right!

Bye, bye missed equality pie . . .


Next Stop: New Zealand! (with or without a flag)

Next Stop: New Zealand! (with or without a flag)

Maori King claim to Auckland opens door for northern giant

King Tuheitia has launched a claim for Auckland extending north to Mahurangi, down the Firth of Thames and across to the Manukau Harbour and to Piha.

He told more than 500 people gathered at Turangawaewae Marae in Ngaruawahia, including Prime Minister John Key, he was determined to see the claim through. He said the tribe had moved into a “new era” of rights and claims.

If you thought Auckland’s purple dot disease was bad enough, how about just one big dot to cover it all?

New era obviously moves the greedy and grasping on from the

 

I Want It


………….to


I Want It ALL!

 

Wake up, New Zealand. You are sleep-walking your way to South African-style apartheid.

You don’t have to be mad to live here, but it surely helps.

1Law4All (Or Only the majority?)

1Law4All (Or Only the majority?)

In case you missed it, from TVNZ One News.

‘One Law For All New Zealanders’ – Anger Over Police Moves Not To Fine Unlicensed Maori
(17 June, 2015)

Unlicensed Maori drivers caught behind the wheel in South Auckland are getting the chance to avoid a $400 fine. Documents leaked to ONE News spelled out that all Maori drivers caught without a licence or in breach of their conditions are to be referred for training and not given a ticket.

We then refer them to the panel and the panel looks at a whole range of issues that’s caused that person to drive without a licence or why that person hasn’t had a licence, and then provides some support, says Superintendent Wally Haumaha of Police National HQ.

turia_its_not_racist_s

Counties Manukau Police Deny Guideline Is Race Based (17 June 2015)

Suggestions that part-Maori are getting preferential treatment when caught driving unlicensed are misleading, commissioner of police Mike Bush has said. However he acknowledged the guidelines document advising Counties Manukau police on how to deal with any part-Maori caught driving without a license could have been worded better.

As the slow-motion train wreck continued and the potato got too hot, some oblique, double-talking Ministerial intervention:

Race-Based Police Policy To Be Changed (17 June 2015)

Police Commissioner Mike Bush has given Police Minister Michael Woodhouse an assurance that there was no intention by Counties-Manukau police to run a raced-based policy of not ticketing unlicensed part-Maori drivers after the Minister had expressed concern to Mr Bush following a TVNZ news item. I received an assurance from him that that was not the intent of the policy and the policy will be amended to make that clear.

Police Minister Pulls Plug On One Racist Policy. Now What About The Rest of The Racist Policies? (18 June 2015)

The minister said police were able to exercise discretion over transport offences.

But I do not condone any policy that has the effect or the appearance of, treating one race differently from another.

Appearances?  Yeah, right!

Some police have been running a system called conditional pre-charge warnings. It applies to part-Maori who are arrested for an offence punishable by less than 2 years jail. That includes theft, assault, wilful damage, etc. It is not limited to first time offenders, including any hard core, repeat offenders. So what happens?

They are referred to a local Iwi or trust where they are dealt with in some way out of the reach of the crime statisticians. Of course, all this is paid for by the taxpayer and the miscreants never enter the court system. That helps give the false impression that the part-Maori crime rate is falling.
– excerpted from WhaleOil Blog by Cameron Slater

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