Fraud Plunder Treason and Our Treaty. Part Three

This is part three of our series on Fraud Plunder Treason And Our Treaty, by Chris Newman.

A review such as this necessarily means overlooking for the sake of space, large sections of the book, like the discussion of He Wakaputanga or the deliberate side-lining of our genuine constitutional documents. Or the section on Maori Indigeneity, He Puapua and the progressive maorification of society, from every government department to the ever so willing corporate sector.

Newman also takes aim at the crippling effects of Cultural Marxism and Critical Race theory on contemporary Maori life, and the way in which in his view the re-emergence of Tikanga, the Old Ways and Rangatira authority contribute negatively to maori achievement.

Since the book was first published we have had a new National government. The separate and overtly racist maori health authority was abandoned, as well as Labour’s He Puapua compliant Three Waters legislation, soon to be replaced by a new National version of the same thing;- it remains to be seen just how committed National are to resisting the Indigenisation attempts of the Te Pati Maori. The recent quashing of the Treaty Principles bill does not bode well…

CHAPTER 3:
TREASON AND THE POLITICS OF RACE

The Subversive attack on our Nationhood.

Page 226
The impact on New Zealand society of Political Correctness and the strategies of Cultural Marxism has been entirely negative. This meanspirited, self-conscious, destructive attitude is corrosive to the close human feelings and moral values that build up family and community. It is a cynical assault on the virtues of faithfulness, truthfulness, prudence, loyalty, patriotism and quiet pride in our shared accomplishments. This negative, divisive spirit is anti-Treaty and anti-national unity and, therefore, treasonous.

The Waitangi spirit is one of generosity, unity, acceptance, understanding and commitment to build a better future. It is also the spirit of Free Speech and the Golden Rule. Since 1840, Maori and Pakeha people of good heart, have blended into a nation sharing the spirit of cooperation and unity.

The forces driving Political Correctness, Cultural Marxism, and Critical Race Theory oppose those loving values. The race-based “Treaty Partnership” and co-governance that arise from Rata’s 1975 Act are repugnant to the true spirit of Te Tiriti.

THE IWI ELITE

Politicians have abused their power and turned the Treaty into their instrument of race-based oppression. The same Treaty that brought peace and prosperity, Rata transformed into a tool for greedy criminals to perform statutory fraud and for power-hungry activists to create social and racial division.

Over the decades, the opportunity for plunder has captured the interest of dominant individuals who function as the Treatyist elite. Plunder (muru) became their way of life. Maoridom is the shelter behind which these characters hide their crimes, all in the name of “Our People”. But the powerful elites have an Achilles heel. The very law they abuse is the trap that confines them.

Tribal elites base their status on the Treaty of Waitangi Act’s definitions of “Maori person”, the fictional statutory entity. They assert the right to race-based representation and co-governance from the same deceit. Government-sponsored social engineers advocate race-based division in every aspect of public life. Leftist political ideology has transformed the public service into a Politically Correct collectivist enterprise dedicated to the Maorification of the nation.

The faithful public servant is now an endangered species. Very few in positions of responsibility are protecting the sovereignty and integrity of our nation from the hostile forces that have penetrated the burearcacy.

Career politicians who support co-governance for the Treaty Partner push the claim for separate Maori wards on local councils. These same politicians know their policies would be defeated if put to a national binding referendum vote.

Under the Local Electoral Act 2002, citizens had the right to petition for binding referenda whenever a Local Council voted for race-based Maori wards. Eleven councils had separatist Maori ward proposals voted down in 2018, sometimes with majorities opposing by around 80-20 margins. The push behind the central Government stacking of local bodies with Maori-identifying members is to install centralised control, Maorification and co-governance at the local level.

However, in 2021 central government quickly changed the law to block such referenda. Nanaia Mahuta was the Minister in charge of Local Government, so she attempted to strangle grassroots democracy. She arrogantly inflicted Maorification on local politics to the detriment of the people’s rights. People strongly resisted Mahuta’s action, and a few politicians were brave enough to squeak their objections.

All co-governance claims are based on assertions of Maori tribal sovereignty. The Treatyists believe tribal neo-Tikanga has the sovereign right to override British Common Law and Constitutional traditions fundamental to our civilised society.

TWISTING LANGUAGE AND HISTORY
TO SUPPORT TREATY CLAIMS

Page 230.
In the social climate of Political Correctness, ordinary people’s integrity and connections to history, family memories, and inherited traditions are attacked by activist ideologues. Leftists rewrite history because their Critical Theory ideology aims to destroy the values and achievements of Western culture and family life. Their propaganda seeks to convince the people that right is wrong and wrong is correct. The American economist and social theorist Thomas Sowell observed this process of Leftist indoctrination and commented back in 1993;

Much of the social history of the Western world, over the past three decades, has been a history of replacing what worked with what sounded good.

If it were true that white people mercilessly colonised maori, reduced them to slavery, robbed their lands, and abused them spiritually, there would be abundant evidence and historical records of the damage done since 1840. That is not the case. Our national history includes successes, failures, good intentions, individual corruption, plenty of intermarriage and cooperation, misunderstanding and solid progress.

History written since the late 1960s here and in most Western countries has been heavily impacted by the dominance of Cultural Marxism and Critical Theory. Most historians now write from the revisionist perspective of “oppressor and oppressed”. The controlled media contribute to the ongoing destruction of our nation’s story and heritage. Politically motivated actors strive to destroy books, hide documents, twist evidence and attack the once-settled ancestral memory of the New Zealand people.

Since the late 1960s, the “black armband” view of history has subjected New Zealanders to an ever-increasing flood of indoctrination. The antidote to revisionism is to develop your independent powers of Critical Thinking and to investigate the events of history from pre-revisionist sources, i.e. pre-1970s writers. That effort connects you to the work of the early explorers, the history of ideas and the study of human nature, a fascinating discipline. You can push back the garbage and create a space for the truth to breathe again.

Many historical examples support colonisation as a great unifier. Many pre-Treaty Maori fully understood the meaning of British Sovereignty. After the arrival of Anglican missionary Samuel Marsden in 1814, the Maori had access to Bible-based education, particularly the Old Testament. Missionary accounts note how Maori people studied with fascination the stories of Kings, prophets and the Jewish tribes. They learned about the political arrangements, legal and social strategies reported in the Bible. (Ref. Exodus Chapters 19 – 23)

Between 1800 and 1840, hundreds of maori travelled to Australia, Britain and other countries. They returned home to report their findings to their people. These travellers were well-informed on the core aspects of British society and its colonisation projects. Samuel Marsden, for example, had young maori residing for several years each in colonial New South Wales to study agriculture, theology, English and related subjects.

Many Englishmen noted the quick intelligence, good humour and high energy of the maori they met. Unsurprisingly, in 1835 a group of northern chiefs who respected British rule wrote to King William IV requesting his fatherly protection from French colonisation, a threat that, as it turned out, was more imaginary than real. They also asked his help to end their bloody Musket Wars. They wanted an alternative to the prospect of French rule, and most maori preferred British civilisation.

Maori tribal leaders of 1840, by their efforts, were well informed of political reality. They realised that the Treaty they had requested through the Governorship of New South Wales would mean the cession of chiefly sovereignty over matters of life and death. After much consideration, they accepted as their best option, the higher order of Western Christian civilisation and British Law

HISTORY REWRITTEN AS POLITICAL IDEOLOGY

Queen Victoria’s Royal Charter and Letters Patent of November 1840 stand
as the first constitutional document for New Zealand. Note its attached Royal
seal. This illuminated document was a “show and tell” memento issued by the
British Crown to commemorate the event and provide an accurate text for historical reference.

Page 243.
Academics, journalists, and jurists have recently revised and rewritten New Zealand’s history to conform with Marxist conflict theory. Already we have noted how they refuse to consider the government’s official 1869 English translation of the Treaty and deny the significance of James Busby’s Treaty draft of 4 February 1840. The revisionist ignores Queen Victoria’s Royal Charter and Letters Patent of November 1840 and the New Zealand Constitution Act of 1852. They then blindside the fact of THREE Treaty participants, the Crown, the maori chiefs and tribes, and all the people of New Zealand.

To recap their sins;

• They promote the lie that the Crown and Maori are “Treaty Partners”.
• They allege a deliberate colonisation process whereby white colonists cheated maori of their possessions, lands, and rights according to the colonists’ planned agenda.
• They ignore or deny the significance of the 1860 Kohimarama Conference, where about 200 Native Chiefs and leaders affirmed their acceptance of the Queen’s sovereignty and identified the Maori King movement as a source of strife and division.
• They promote the treasonous and divisive notion of co-governance, which sabotages New Zealand’s democratic Government.
• They purport that Maori are always right and white people are always wrong.
• They are either in ignorance of or in denial that the Maori no longer exist as a race but are now interbred with other groups to the extent that there is no longer any meaningful definition of Maori.
• They ignore or deny the harsh facts of maori-on-maori utu and conflict, maori slave society, maori cannibalism, maori infanticide, maori oppression of women and the devastating effects of the genocidal Musket Wars of 1820-1840.
• Their assertion of Maori sovereignty justifies in their minds the right of Maori to exploit race-based politics and impose unelected representation in the political process.
• They promote the belief that crimes by part-Maori are the result of colonisation, rather than the outcome of personal irresponsibility and destructive and harmful habits.
• To promote a race-based (Maori vs. Pakeha) analysis and division, they fabricate false narratives around stories from the Waikato tribal insurrection like Parihaka and Rangiaowhia.

TIKANGA STIFLES PERSONAL ADVANCEMENT

Page 302.
Under tribal communism (Maori style), the individual in fractional Maori society participates in a perverse morality. For example, an Auckland property owner dug a ditch for a wall, and four Maori-identifying individuals invaded his property asserting a tribal right as “spiritual guardians”(Kaitiaki). They claimed to be offended because he was “disturbing the mauri of a sacred site, a wahi tapu”. Then they demanded payment of thousands of dollars in cash to recognise their tribal rights and spiritual claim over the property. This type of exploitation is Rata’s “spirit of the Treaty” applied to daily life.

Academic lawmakers connected tribal mythological claims to the statute. They established statutory recognition of Maori spirituality as if the matter were a fact of law under the authority of the Treaty of Waitangi. That definition of Tikanga violates the necessary separation of Church and State and permits fractional Maori persons to demand payment from the people for “spiritual” services.

Many City Councils now have up to seven per cent of staff hired as “Maori Whisperers”. They are the official representatives of Tikanga, paid to enforce Maorification protocols in the Council. The ratepayer costs of this wasteful exercise in Politically Correct culture are tens of millions of dollars annually for larger Councils. The result is the retrograde move of democratic institutions into the control of tribal authority.

The Treaty offered emancipation from the oppression of the Tikanga system. However, many people remain connected to Maori traditions and tribal groupthink. And maorification through fear tactics extends the grip of Iwi tribalism.

Under the Treaty and British Common Law, people of Maori descent have grounds to make claims for private ownership of their portion of tribal property. Therefore, the action of a tribal member asserting an individual claim to property rights over a Rangatira’s authority would break down the tribal power structures.

Tribal leaders should relinquish their Tikanga authority over tribal rescources and hand the ownership rights via private title to the members. Some members may opt for a corporate structure that functions like any modern business, where each member owns shares and has voting power. This way, the chiefs and tribes will finally extend their members’ private ownership rights to shared responsibility. Eventually, the Iwi, Hapu and Whanau will become Treaty compliant. Then their members will genuinely enjoy the rights and benefits of the British Common Law, and Tikanga will return to its proper role as a cultural ornament on the marae.

When fractional-Maori people advance from neo-tribalism to free men and women, they will eliminate the control of tribal elites. For the chiefs and tribal elites to respect the private property rights of the tribal members, they must honour the Treaty in its entire meaning. That would terminate Tikanga and Rangatira’s political authority and end the useless straitjacket of tribalist conformity.

No longer should the people permit malevolent individuals and degraded ideologies to override English Common Law and the ways of civilised society. This book establishes that the abuse of the system is encouraged and institutionalised because Rata convinced the Parliament to enact the fraud of The Treaty of Waitangi Act 1975.

Rata’s Parliamentary fraud became a wedge to divide our nation. Once that fraud is exposed and eradicated, the whole house of cards built on deception collapses. People who are righteous, sane, morally healthy and honourable will again guide our nation back to the ways of God’s Own Country.