Exactly who  are  ‘Indigenous Peoples’ well here’s a hint –

It’s an International Work Group for Indigenous Affairs emerged, headquartered in Copenhagen.1 Although exactly what counts as Indigenous is unclear, it seems like there is somewhere around a half billion worldwide. In the United States, although scores of Indigenous tribes and perhaps 10 million people existed when the Europeans came, the population dipped to the hundreds of thousands, but has increased once again into the millions, depending on whether and how those with mixed backgrounds are counted. Moreover, various strategies have emerged for their resilience and recovery. There was a Red Power movement in the United States at the same times as Black Power. Legal gambling casinos came to be thought of as the Natives financial revenge. There have been some restorative justice processes. Respect for using the prior Indigenous lands became routine, though little has been given back.

Recognition is emerging that the values and knowledge of the Indigenous may be a key to the future well-being of the world. Goodness knows, that may be the collective key to their resurgence. So many of our social psychiatric problems lend themselves to Indigenous expertise: sustainability of the land; cooperation for collective well-being; their value of transgender identification and vision; and therapeutic use of sweat lodges and the permissible religious ceremonial use of the psychedelic peyote.

There is even an increase in Indigenous psychiatrists and those who serve in our federal government.

The Indigenous could be thought of as the original discoverers of our world; they can also become its saviors.

Another article in my research reported by New Yorker Magazine ‘Identity evolves and social categories shrink or expand, become stiffer and sometimes more elastic, more specific or more abstract. There are shifts as there are tussles over language, new groups take on new labels and new languages.. I guess like the LGBTQ  +++ pronouns and ideological identities. And the teaching of science where physics has become abstract.. just subtract physics, And why not just subtract heterosexuality too… it’s a crazy world.

Eeem I have to wonder when is the school curriculum going to teach the history of ‘Indigenous Peoples’. Hey people, try find the term ‘Indigenous Peoples’ in the Te Tiriti o Waitangi. I tried to find Partnership and Principles in the original Maori Version of the Treaty- eem must have gone abstract.. perhaps they used invisible writing.. bugger can’t find that either.

Eeem when is the Minister of Education going to enter into the school curriculum how the Tanzanian Politician became so much a part of NZ’s very, very ,very recent history? Or once again do we leave it up to the Ministry Of Truth, the real truth tellers not those that publicize and promote legalized fiction. Mind you, it’s amazing how people have been sucked into and blown out in bubbles with this legalized fiction… it got so much worse when people became so imprisoned in their freedom restrictive pandemic bubbles that locked people down and isolated them.  Time to pop those bubbles if you haven’t already and set yourself free.


Wake Up New Zealand

Carol Sakey


INDIGENOUS COMMUNITIE Blog Posts View all Categories


The global Indigenous rights movement, born in the mid-1970s, found its primary inspiration in the Third-Worldism espoused by anti-colonial leaders over the previous decades. The leadership of both the World Council of Indigenous Peoples (wcip) and the International Indian Treaty Council (iitc), the two flagship organizations of the movement, drew on Pan-Africanism and decolonization in order to promote the rights of Indigenous peoples to self-determination. The two organizations, however, applied the logic of decolonization in different ways. The iitc consciously adopted the discourse of decolonization in order to seek leverage from the Third World voting bloc and gain recognition for new and independent nations at the United Nations. The wcip wished to adapt the decolonization movement, not only by extending it geographically, but also by shifting it conceptually, in order to challenge the use of the nation state as the basic structure of global politics. n the years following this first political experience, George Manuel became involved in regional political organizations, social associations and sport groups. Several factors pushed him to the forefront.

Among other entities, he joined the Aboriginal Native Rights Committee of the Interior Tribes of British Columbia. This organization united the interior Indigenous communities of the province and was founded in 1959, the year of Andrew Paull’s death. Paull had been leading the North American Indian Brotherhood. The Brotherhood was losing influence, but Indigenous activists called a conference to renew it by adopting a new constitution and a multinational vision. George Manuel joined this revived organization which took a stance on the issues of land rights and the right to vote on a federal level.

John Diefenbaker’s Progressive Conservative government reviewed Canada’s policy on Indigenous Peoples and, in 1961, granted them the right to vote in federal elections. This encouraged regional Indigenous organizations across the country to speak up publicly. From 1965 to 1968, George Manuel was one of the first Indigenous people hired to implement a new community development policy established by the Department of Indian Affairs. After three months of training at the Université Laval in Quebec, he was sent to the Cowichan valley in British Columbia as a community development agent. From 1959 to 1966, he also sat on a consulting committee for the construction of the Indian pavilion at the Universal and International Exhibition held in Montreal in 1967

In 1968, the National Indian Brotherhood (NIB) was founded to represent all citizens registered as Indians in Canada. After a campaign led by Indigenous Peoples against the 1969 White Paper (see Citizens Plus (The Red Paper)), the federal government came to recognize the NIB, presided by Walter Dieter, as a potential representative of Indigenous Peoples in Canada. George Manuel replaced Walter Dieter and became the organization’s second president at the end of 1970.

Under Manuel’s presidency, the NIB became a predominant player in Canadian politics. The organization communicated directly with the federal government representatives and together they addressed, among other issues, land and treaty rights.

In addition to his role within the country, George Manuel innovated by creating the World Council of Indigenous Peoples, the first international Indigenous organization. The Council was founded in 1975 in Port AlberniBritish Columbia, during a conference attended by 52 delegates from American, European and Oceanian Indigenous nations. Manuel sat as its president from its establishment until 1981.

The idea of such an organization was inspired by a conversation with Tanzanian president Julius Kambarage Nyerere in 1971. Nyerere advised Manuel to organize Indigenous Peoples in Canada following his own methods: convincing his country’s communities to adopt the project of a sovereign state. In 1971 and 1972, George Manuel met Indigenous Peoples in New Zealand, Australia and Scandinavia. The discussions that ensued led him to feel that Indigenous Peoples around the world shared a common history with colonialism and that they should unite to counter its effects.

In his essay The Fourth World: An Indian Reality, published in 1974 and coauthored by Michael Posluns, George Manuel elucidated, for the first time, the concept of a “fourth world” which would unite the peoples colonized within states. This notion was born from his conversations with Mbutu Milando, high commissioner of Tanzania in Canada.

At the end of his mandate as president of the National Indian Brotherhood of Canada in 1976, George Manuel returned to British Columbia and became involved in the provincial scene. From 1979 to 1981, he was president of the Union of British Columbia Indian Chiefs (UBCIC).

As president of the UBCIC, he participated in the constitutional talks of 1980 and 1981. He led the Constitution Express, a movement created to voice concerns of Indigenous Peoples and to advocate for the recognition of the Indigenous land rights in the discussions about the new Canadian constitution. As a result of his efforts and those of hundreds of Indigenous activists across the country, Section 35 was added to the Constitution. This Section recognizes the ancestral rights or the treaty rights of Indigenous Peoples in Canada, namely about land claims.

After this long-winded battle, George Manuel suffered several heart attacks and gradually withdrew from the political scene. He still collaborated with Rudolph C. Rÿser to create the Center for World Indigenous Studies, which was founded in 1979 and incorporated in 1984.

In his later years, George Manuel was scarcely active in the realm of public affairs. He died at the age of 68 in November 1989.

NOTE: George Manuel was supported by Pierre Trudeau, Justin Trudeau’s father in arranging a visit of George Manuel and a Canadian Delegation in 1971 to visit New Zealand. Whilst in NZ George manuel met up with Maori Politicians where they too established the coined phrase of radical activist, parliamentarian of Tanzania ‘Indigenous People’. Manuel then travelled to the Northern Territories of Australia where he gave a speech to Aboriginal student at a University there.



Honorary Doctorate, University of British Columbia (1983)

Officer of the Order of Canada (1986)

Commemorative Stamp, Canada Post (2023)






https://www.beehive.govt.nz/release/supporting-un-declaration-restores-nzs-mana Maori Affairs




Many groups who identify as Indigenous don’t claim to be first peoples; many who did come first don’t claim to be Indigenous. Can the concept escape its colonial past? Feb 20th 2023 Manvir Singh Assistant Professor of Anthropology University of California

In] the nineteen-sixties and seventies. Liberation movements flourished. In New Zealand, the Polynesian Panthers worked with the group Ngā Tamatoa to rally for Māori rights. In the United States, the Red Power movement spawned groups like the American Indian Movement and the International Indian Treaty Council,”

A proposal is put forward to allow for the creation of a new type of corporation under the existing legislative framework for Indigenous entrepreneurs to run their for-profit businesses in a culturally appropriate way .  a result, Indigenous Australians are able to take ownership, develop and administer programs that provide essential services to the community, including in the areas of health, education, employment, training, community services and housing. legislation is also heavily focused on improving ‘governance and capacity’ in the Indigenous corporate sector.2 Ensuring and enhancing accountability of Indigenous enterprises registered under its predecessor,

The IPETCA Partnership Council (Indigenous Peoples Economic & Trade Cooperation Arrangement) NZ Govt . Concluded in December 2021, the IPETCA brings together Australian, Canadian, Chinese-Taipei and New Zealand Indigenous peoples. A key feature of the IPETCA is the establishment of the IPETCA Partnership Council which consist of officials and Indigenous representatives that will jointly oversee and implement the IPETCA. (Endorsed by participating economies). NZ chairing the Partnership, Minister of Foreign Affairs and Associate Minister for Māori Development Nanaia Mahuta and Minister of Trade and Export Growth Damien O’Connor announced the conclusion of the IPETCA initiative on 10 December, and invited economies to declare their intention to join.

The Arrangement will help to unlock cooperation across a range of sectors and areas, including responsible business conduct, traditional knowledge, opportunities for Micro, Small and Medium Sized Enterprises, digital trade and e-commerce, and many more. It also reaffirms economies’ commitments to important international instruments such as the United Nations Declaration on the Rights of Indigenous Peoples.. The IPETCA achieves a number of important elements:

  • Reaffirms the existing rights of Indigenous Peoples, including under the United Nations Declaration on the Rights of Indigenous Peoples and other international instruments;
  • Contains a definition of “Indigenous trade and investment” that was developed by Indigenous Peoples, including Māori;
  • Enables economies to work with Indigenous Peoples to further develop and expand international Indigenous trade and requires economies to promote policies that increase Indigenous Peoples’ participation in trade and investment;
  • Enables economies to consider a range of activities and sectors for direct cooperation, as well as underlying principles that should underpin cooperation;
  • Specific understandings on Responsible Business Conduct and the protection of Indigenous Traditional Knowledge;
  • Establishes an IPETCA Partnership Council comprised of economies’ and Indigenous Peoples’ representatives to oversee the IPETCA’s implementation;
  • Review provisions aimed at ensuring that the IPETCA remains fit for purpose; and
  • Is open to any APEC Member economy, WTO Member or any other economy to join.
  • Indigenous Peoples, including Māori, have played a critical role in developing the text of the IPETCA alongside participating economies.
  • What will role of Indigenous Peoples going forward?
  • Going forward, through the establishment of the IPETCA Partnership Council, Indigenous Peoples and participating economies will jointly oversee the implementation and operation of the IPETCA.
  • Who can join the IPETCA?
  • The IPETCA is open to all economies that are committed to strengthening the economic empowerment of Indigenous Peoples and trade and economic collaboration. (Source of information NZ Foreign Affairs & Trase -Govt.)
  • In the thirty-year history of indigenous issues at the United Nations, and the longer history in the ILO on this question, considerable thinking and debate have been devoted to the question of definition of “indigenous peoples”, but no such definition has ever been adopted by any UN-system body. One of the most cited descriptions of the concept of the indigenous was given by Jose R. Martinez Cobo, the Special Rapporteur of the Sub-Commission on Prevention of Discrimination and Protection of Minorities, in his famous Study on the Problem of Discrimination against Indigenous Populations.[i] Significant discussions on the subject have been held within the context of the preparation of a Draft Declaration on the Rights of Indigenous Peoples[ii] by the Working Group on Indigenous Populations since 1982. An understanding of the concept of “indigenous and tribal peoples” is contained in article 1 of the 1989 Convention concerning Indigenous and Tribal Peoples in Independent Countries, No. 169, adopted by the International Labour Organization.

[i] UN Doc. E/CN.4/Sub.2/1986/7 and Add. 1-4. The conclusions and recommendations of the study, in Addendum 4, are also available as a United Nations sales publication (U.N. Sales No. E.86.XIV.3). The study was launched in 1972 and was completed in 1986, thus making it the most voluminous study of its kind, based on 37 monographs.

[ii] The Draft Declaration is contained in UN Doc. E/CN.4/Sub.2/1994/2/Add.1 and is currently under consideration by a Working Group of the Commission on Human Rights.



HATE SPEECH AND INDIGENOUS HAVE ONE THING IN COMMON ‘Both are defined – described as by way of ‘Self-Determination’. A person or group that deem they are adversely effected or discriminated against by others ‘ the oppressor-victim mentality-. The so called receiver (Victim) self determining what is harmful to them or not. The United Nations (UN) states ‘Hate Speech’ refers to an offensive discourse targeting a group or an individual based on inherent characteristics eg Race, Religion, Gender. That may threaten social peace. A kind of communication speech, writing, behaviour that attacks, uses pejorative or discriminatory language that references a person or group on the basis of whom they are eg religion, ethnicity, nationality, race, colour, descent, gender or any other identity factor. The UN concludes ‘To-date there is NO Universal definition for Hate Speech under the UN International Human Rights Law.

The concept is still under much discussion in relation to ‘Freedom of opinion, expression’. Hate Speech is defined by ‘Self Determination’. Hate Speech – Mis and Disinformation  Concludes there is no universally accepted definitions of Hate Speech- Min and Dis- Information. UN Entities eg UNESCO a specialized agency for universal education, science and culture(Education 2030) supports and undertakes research to better understand these dynamics.

In the 1960’s and 1970’s liberation movements were flourishing, increasing in New Zealand it was the Polynesian Panthers working with Nga Tamato rallying for Maori Rights. In the US it was Red Power the American Indian Movement  and in Canada the Canadian Indian Brotherhood (President was George Manuel) . In Tanzania it was a radical activist from the Maasai Tribe by the name of Moringe ole Parkipuny who was a member of Tanzaia Parliament for a short time. It was Parkipuny who coined the phrase ‘Indigenous People’.

On August 3rd 1989 Parkipuny’s coined phrase Indigenous People further evolved when he spoke before a UN working group on Indigenous Populations in Geneva. However prior to this the phrase for identification of so called ‘Indigenous People’ was being implanted widely overseas by George Manuel of the Canadian Indian Brotherhood. Whom later went on to establish  the Un World Indigenous People. 1971 Pierre Trudeau, Justin Trudeau’s father arranged with George Manuel and a Canadian delegation to visit to NZ. It was whilst Manuel was in NZ in met with certain Māori Politicians to seriously discuss the identification of ‘Indigenous People’ as a global agenda. Then Manuel and the Canadian delegation went onto visit a university in the Northern Territories of Australia where Manuel spoke with Aboriginal students about the ID of ‘Indigenous People’

In the Original Te Tiriti O Waitangi you will not find the words Principles, Partnership nor Indigenous. History of NZ of Tribal Feudalism has become romanticized . Even the Whanganui River has gained ‘personhood’ and become romanticized as have certain other rivers in the world. Language has been post modernized such as gender pronouns. Critical Race Theory, a Universal language. UNESCO-WEF Education 2030. Global Goals to leave no-one behind, everyone, everywhere at every age (From the Cradle(Birth) to the Grave).

INDIGENOUS PEOPLE: One ‘Self Determines’ whether one wants to be described as Indigenous or not by way of ‘Self-Determination’.

HATE SPEECH: One determines whether what they see, hear, the way some-one behaves is hateful or not (By way of Self-Determination)

INDIGENOUS: The post modernization of an old Latin word. (meaning ‘in’ or ‘within’) or beget- to be born.

The UNDRIP UN Declaration for the Rights of Indigenous People ‘Self Identification is the fundamental  criteria’. Many groups who identify as Indigenous do not claim to be first peoples and many of those who even came first do not claim to be indigenous.

NOTE: The IPETCA Partnership Council (Indigenous Peoples Economic & Trade Cooperation Arrangement) NZ Govt . Concluded in December 2021, the IPETCA brings together Australian, Canadian, Chinese-Taipei and New Zealand Indigenous peoples. A key feature of the IPETCA is the establishment of the IPETCA Partnership Council which consist of officials and Indigenous representatives that will jointly oversee and implement the IPETCA. (Endorsed by participating economies). NZ chairing the Partnership, Minister of Foreign Affairs and Associate Minister for Māori Development Nanaia Mahuta and Minister of Trade and Export Growth Damien O’Connor announced the conclusion of the IPETCA initiative on 10 December, and invited economies to declare their intention to join.

Researched By Carol Sakey





Many groups who identify as Indigenous don’t claim to be first peoples; many who did come first don’t claim to be Indigenous. Can the concept escape its colonial past? Feb 20th 2023 Manvir Singh Assistant Professor of Anthropology University of California



Hate Speech and the coined post modernized phrase given to native and tribal peoples throughout the world ‘Indigenous People’ focus on, promote  a ‘self determination’ as to what one deems to be true for oneself, or deliberate pervasively is used to be ‘true’ for ones self through political, social, economically self-interests. ‘The negative harmful mentality of Oppressor vs Victim – the implementing of the State with certain Iwi Elite and certain Iwi/ Maori parliamentarians.  The  radical extremist focus and implementation on Hate Speech as it fits hand in glove with the NZ’s preplanned adoption, entrenchment of the UN Declaration for Indigenous Peoples Rights (As seen in the documentation of the Cabinet’s He Puapua) Which was secretly authored and used until it was eventually exposed.

The focus being on the character assassination of anyone person, group that opposes the governments narrative of a racial divide in NZ, anyone that promotes a One Nation- A One Law for All New Zealanders’ will be deliberately targeted and critically attacked using a toolbox of ‘shut your mouth’ phrases, utilized by the mainstream media purchased by the NZ State. (Much like Goebbels did in Hitlers Germany). The Nazi Regime under Hitler were well into Self Determination’. Self determined to control all people who did not agree with their cruel narratives.

Self-Determination is built into the core of the UN Declaration for Rights of Indigenous People. This includes ‘No discrimination against Indigenous People’ hence ‘No Hate Speech’. However the UN states that ‘Hate Speech’ refers to ‘offensive discourse targeting a group or an individual based on inherent characteristics eg Race, Religion, Gender, that threatens ‘Social Peace’. A kind of communication- speech, writing, behaviour that attacks, pejorative or discriminatory language that references a person or group on the basis of whom they are – for example:-

Race religion, ethnicity, nationality, colour, descent, gender or any other identity factor. To-date the UN has NO UNIVERSAL DEFINITION FOR HATE SPEECH OR MIS-DIS-INFORMATION’ in UN International Human Rights Law. Hence the concept of ‘Hate Speech’ Mis-Dis-Information has caused continuous discussions with UN Agencies eg UNESCO (Specialized UN Agency for Universal Education-Science and Cultural namely Education 2030- Universal Education from the cradle to the grave (for Everyone-Everywhere-at Every age)

Self-Determination’ – Partnership-Principles- and the coined post modernized Indigenous People’ are not included in the Maori Version of the 1840 Te Tirit-o-Waitangi. This was all created by the ‘Dark Side Of Politics’. In the 1960’s-70’s liberation movements were flourishing, in NZ it was the Polynesian Panthers working with some members of the Nga Tamato that rallied for Maori Rights. In the US it was theRed Power (The American Indian Movement) In Canada it was the President of the  Canadian Indian Brotherhood -George Manuel, in Tanzania it was Moringe Ole Parkipuny a member of the Maasai Tribe who had a short stint as a parliamentarian in the Tanzanian Parliaments. 

It was the radical Tanzanian Activist Parkipuny that coined the phrase ‘Indigenous People. Parkipuny and George Manuel expanded this across the world into the UN this led to the implementation of the UNDRIP (UN Declaration) that was first adopted into the UN Assembly in 2007. George Manual established the UN World Indigenous Council. August 3rd 1989 Parkipuny evolved as he spoke at a gathering in Geneva before the working group on Indigenous Population. Coining this a now ‘Indigenous People’

In 1971 Justin Treudeu’s father Pierre Trudeau arranged for a Canadian delegation, that included George Manuel to visit NZ. Manuel whilst in NZ spoke with a number of Maori politicians on the concept of Parkipuny’s coined phrase ‘Indigenous people’. All tribal and native peoples being classified as ‘Indigenous People’ which in turn romanticized ‘tribal feudalism’. Where tribes were seen as peaceful, as they roamed the forests, and sat by the clear pristine waters. Dismissing history as it really was to blame all on ‘colonization’. Totally ignoring the massive benefits that the colonies bought to New Zealand. The Canadian delegation including Manuel then went on to the Northern territories of Australia,, where Manuel gave a speech to Aboriginal students at a University promoting Parkipuny’s ‘Indigenous People’ concept.

The Original Te Tiriti O Waitangi does not include:- Principles, Partnership, Indigenous Peoples or Self Determination Interests and Rights of a Māori Sovereignty. The insanity grows as the ‘Whanganui River’ is officially gained ‘Personhood’  Even the Whanganui River has gained ‘personhood’. However, if the Whanganui River overflows its banks, floods peoples homes, and people die, farmers loose livestock, crops, their life’s savings in farming  will the custodians of the Whanganui River having Personhood be to blame? (Or will they revert back to this is just the nature of things not man-made climate doomist) Of course that will  be Self Determination’ self-determined by the so called ‘Indigenous People’. (Whatever cap fits at the time) As the same as Hate Speech ‘self determined’ – Self Determination.

The post modernization of the Old Latin word  meaning ‘in’ or ‘within’- beget or to be born. The UN determined that the Rights of Indigenous People are through the fundamental criteria of ‘Self-determination’. The UN also states Hate Speech- Mis-dis-information is also through ‘Self determination’ how the receiver chooses to perceive it. (A fundamental self- identifying criteria). Masny groups of native, tribal people worldwide do not identify themselves as ‘Indigenous People’. Do not see themselves as self interested  (the first up is the best dressed concept)’

The intensity, global expansion of everything, everyone being decolonized through the concept of  ‘Critical Race Theory’, the shaming of children in the school curriculum for their ancestry. The decolonization of everything everyone, changing of street names, places etc., Parliamentary Agencies, NGO’s and even the clothing racks in the Salvation Army shop gets Māori names at certain times of the year. Ardern’s Cabinet secret document on He Puapua  was exposed to the public not published in Parliament for us all to see. The pre-determined entrenchment of the UNDRIP throughout NZ Society, Economy, politics. The de-colonizing of everything, everywhere.

UNDRIP ‘Indigenous Veto Rights Over Others’, Ownership- control of lands-territories, Veto Rights over Parliamentary Law. Control and ownership on Natural Resources in NZ. ‘A Political Economy of Neo-Tribalism’ a Neo-Tribal Capitalism the emergence of the Iwi Elite. The Discursive Strategies of Māori Tribal Elite . The constructing indigeneity as a polity in opposition to the Nation. People, Power or Ethnic Elites?. All authored by Prof Elizabeth Rata world renown scholar-professor.  She wrote “If the Iwi approach were to be successful, the consequences for NZ are serious will undermine the integrity of NZ as a Nation”. Her references were to ‘Property Rights’, the privatizing of large public socio-economic assets into the hands of Iwi Corporations. The inclusion of Iwi into the Nations Constitutional Arrangements will undermine the integrity of New Zealand as a Nation” she wrote. This was authored approximately 1 year after John Key under a veil of secrecy arranged with the Deputy Leader of the Maori Party (Pita Sharples)  to attend the UN where he signed the UNDRIP

The UNDRIP first adopted in the UN Assembly in 20017 (13th September). Rosemary Banks represented NZ she explained to all that gathered why NZ was rejecting the UNDRIP, would not ratify it. She spoke about 4 Provisions within the UN Declarations that were opposed to. The non-compliancy to NZ’s Constitutional Arrangements, Indigenous Veto Rights over that of others, ownership-control of the entire land of NZ even that which is legally owned by others. Veto Rights over Parliamentary legislation. Control-ownership of NZ’s Natural Resources.

2 Days later 15/9/2007 Maori Affairs Minister  Parekura Horomia confirmed  in a speech at the Beehive what Rosemary Banks  at the UN.  The Maori Party was absolutely Pro the UN Declaration. Horomia told the Maoria Party to get their heads out of the clouds. Later Pita Sharples paid tribute to those Iwi/Maori that helped draft the UNDRIP- Moana Jackson (1990 Chair of the Indigenous Peoples Council at the UN) And to the early 1970’s acticists (Parkipunny and George Manuel were among them) Sharples also referred to Ngandeko Minhinnick and her brother Alec Kaihau, his daughter Aroha Mead and Joe Williams, Erihapeti Murchie, Archie Taiaroa ,Pauline Tangiora and others.

Others whom also became advocates of the UNDRIP Claire Charters, Tracey Whare Moana Sinclair, Catherine Davis were among many. SCOOP News Parliament 7/12/2006 Speech ‘The Maori Party’ Hone Harawira speaker at the Beehive referred to the earlier days of hui around the UNDRIP that also included a delegation that attended the UN Working Group on the UNDRIP, the relationship between the State and Indigenous People. In the delegation were Nganeko Minhinnick, the late Alec Kaihau, Aroha Kaihau, Joe Williams, Hinewhare Harawira and Aroha Mead,

At the signing of the UNDRIP in 2007 Rosemary Banks reported that many whom signed the UN Declaration did not view this as a legality to advance legislations on but a document of Aspiration. However certain Iwi / Māori namely the Māori Council were determined that Sovereignty of NZ would be determined by the use of the 1835 Declaration Of Independence. Doug Graham Treaties Minister gave a speech  in the Beehive on 23rd Feb 1999 as a consequence of the Māori Party wanting to take their claims of Māori Sovereignty to APEC Countries. Doug Graham said he’d be surprised if they were even interested, after-all its none of their business. He referred to Judge Temm who spoke on Maori Sovereingty in 1993, saying it was only of interest to historians. Referencing the course of events and the signing of the Treaty of Waitangi signed in 1840.

When Governor Hobson issued his Proclamation of 21st May that year, and when the Royal Proclamation ratifying the Treaty was published in the Gazette 2nd October 1840. Saying “from that year on the writ of English law began to run in NZ but it had not operated in NZ before this”. It was recognized by London as evidence of the existence of a ‘Sovereign People’. Once the Treaty had been confirmed, sovereignty as it is commonly understood passed from Māori to Britain. Judge Temm stated :If Māori are still sovereign, as some claim.. then Māori have effectively terminated the Treaty, and have no rights under it. They cannot have it both ways. In light of the claimed rights under the Treaty, and the settlement of Crown Breeches of it he would be surprised if Māori want to rescind the Treaty.

He said that the “1835 Declaration of Independence had no standing, that Maori  Sovereignty is totally inconsistent with todays world” That “neither Common Law not the Treaty permit ‘Maori Sovereignty’. English Common Law cannot, did not recognize a challenge to the authority of the Sovereign. The Treaty did not include any concept of ‘Joint Government’ and to keep referencing the Treaty as a Partnership is misleading” said Judge Temm. He concluded that the Māori Councils assertion of Maori Sovereignty has no legal basis, because that would reject the Treaty Of Waitangi itself. He said “We should all work towards a united peaceful country rather than promote separatism and division .

But it still continues the Racial Division and Separation through certain Iwi /Maori Elite for example ‘The IPETCA Partnership Council  (Indigenous Peoples Economic & Trade Cooperation Arrangement ( NZ Govt ). December 2021- brining together officials and Indigenous Representatives to jointly oversee, implement the IPETCA the endorsing of economies. NZ Chairing this partnership for 2 years- Nanaia Mahuta and Damien O’Connor announcing the IOPETCA Initiative Dec 10th 2021, inviting economies to declare their intention to join this.

November 2021  A National Hui took place that provided legal, technical support for constitutional transformation in NZ bringing together overseas experts that offered pragmatic legal advice, legal options for NZ’s Constitutional transformation, this was grounded in the models for transformational change that were proposed in the 2016 Report of Matika Mai Aotearoa. Govt opportunities to engage with legal and academic experts on constitutional law and Indigenous rights. 21-23rd November 2022 the Korero Constitutional Convention was held at Auckland University, again overseas experts were invited to the planned implementation of the transformation of NZ’s Constutional Arrangements. To incorporate, entrench the UNDRIP into NZ’s Constitutional Arrangements. Nanaia Mahuta opened the second day of the event with a speech.

NZ’s Constitutional Arrangements took place at Auckland University between 21-23rd November 2022. The Michael & Suzanne Borrin Foundation gave a grant of $125,000 for the work as to implementing the UNDRIP into NZ between 2020-2021. The Nikau Foundation is the Trustee for the Borrin Foundation, the delivering of transformational change for our Nikau whanau with Corporate Support. Good News: The Spin-Off News Politics 14th December 2023.  Implementing, accelerating the Global Agenda UN SDGs

NZ ‘The Peoples Report UN Agenda 2030’ Indigenous Values can lead to change (UNESCO (UN 11th January 2022). Social Inclusion (Indigenous People) at the heart of Agenda 2030. The final resolution Indigenous Perople ‘Transforming Our World’ Sustainable Development (UN Assembly 2015) refers to Indigenous People. Leave no-one behind 8th August 2023 ‘Indigenous knowledge, traditions, lifestyles are integral to all Agenda 2030 SDGs. Indigenous People as nine major stakeholder groups involved in the UN Global Agenda framework of Agenda 2030- Social, Economical and Political indicators to promptly promote Indigenous Rights. SDGs focusing on Economic, Social Environmental (ESGs) promoted by the WEF

2021 to 2024 Enhance Indigenous engagement to global decision making in relationship to the SDG’s Targets of Agenda 2030, monitoring sustainable development, ensuring inclusion, contribution to the partipation of All Indigenous People globally, regionally, nationally locally includes monitoring climate action.(Source of information Oxford Academic Policy. Com 2022) The effective participation of Indigenous People at all levels of decision making. The NewGlobal Power of Indigenous People (Victor M Toledo) published by the ‘Voices of Mother Earth’

Green Colonization the wests climate strategy April 23rd 2023. UN Summit . Discussions, debate as to the emerging threats of the green economy included mineral mining at the forefront of native peoples concerns stating that “Its common to hear the expression ‘Leave No-one Behind’ but its debatable who are leading. (112day Summit at New York Headquarters) Referencing  concerns of Indigenous People. Highlighting the serious concerns as to minerals being fast tracked, the latching onto environmental projects- the mineral needs for Electric Car Batteries and Wind Power, usurping the rights of native peoples. Referring to Joe Bidens Admin and his Net Zero Strategy having this rammed down Natives throats

Back to the Tanzanians the Maasai, this is where Parkipuny has led them with his Indigenous Peoples Rights and Interests. Thousands of Maasai displaced from their homeland in Tanzania to make way for a luxury game reserve as fear, suspicion sinks in over mobile phone surveillance by United Arab Emirates. A UAE based company behind the Big Game Hunting Operation being masked under the name ‘Conservation’ Norway, Russia, Sweden, Finland organizations are discussing concerns as to ‘Green Colonization’. The driving of harmful sustainable projects on Sami and their Islands. EG., The Fosen Onshore Windfarm’ despite Norway’s Supreme Court ruling in defense of Sami Reindeer herding grounds this still goes ahead.

Joe Biden COP27 in Egypt stated in his speech “the importance of Indigenous People in mitigating, adapting to Climate Change”. Another UN Leader refers to Indigenous People, “they must be brought into the fold of Global Human Rights decision making, An Indigenous Leader responds “Let us not forget Climate is the language of Mother Earth. Greek Goddess born out of Crisis. Goddess Gaia. The 2023 Occult World. Greek mythology. Gaia has the powers to control all lands on the planet earth, produce strong children without a spouse”. The Occult Invasion Al Gore praises ‘the wisdom distilled by All Faiths’ A pan religious global citizenship, praising Goddess worship blaming Christianity for wiping out the last vestige of organized Goddess worship.

Praise anything but do not praise Christianity is the message. Praise Islam, Hinduism, Sikhism and Baha’i as well as the New Age Occultist Catholic Priest Teilhard de Chardin. Gore in his plenary address at the 1990 Global Forum Moscow declared that the ecological problems could be solved if we have a common new religion for all people on the planet (The CONVERSATION Academic News Article 14/12/2011) Titled a Long history with Islam gives Indigenous Australians pride (Source Melbourne University). Australian Census 2001 641 Indigenous people identified as Muslin. 2006 this increased by 60 plus %. The rise was reported to be attributed to a political gesture.

Pandemic Policing NZ Police admitted they had implemented the facial recognition for surveillance. 8th June 2020 No active cases of COVID 19. Stringent border controls, emergency powers, instructions for everyone to stay at home, official lockdown. State power over-reach, intrusive new legislations. Extraordinary powers of enforcement officers to enter premises, land, building, craft, vehicle, place or thing on reasonable grounds. The State decided what those so called reasonable grounds were. The reduced trust in the police. Policing partnerships between certain Iwi/Māori to control communities, borders in NZ. (Self determination over local policing strategies

Armed police attending 8629 incidents (NZ Police website 2020)Through COVID19 Crisis an opportunity for Indigenous People, not merely to fine tune, improve partnership between Māori and Police. The Pandemic re-exposed the State to cede power, allow Iwi/Māori the authority to implement their own initiatives.NZ Police report (NZ Police Website 22/9/2021) “Iwi and Police co-designed the checkpoints south and north of Tamaki Makaurau, which demonstrated the success of a genuine Treaty partnership is at the heart of NZ Policing. Deputy Commission Wally Haumaha said “I am glad we travelled together in this partnership, referring to Iwi and NZ Policr. Dame Naida Glavish said she was passionate about the partnership between Iwi and Police

The 2021 NZ State Government- Country Report on Human Rights Practices in NZ includes Indigenous People; Approx 16.5% of the population claim to be of Maori descent. The Govt bestows specific recognition, rights of Indigenous People enshrined in the laws of New Zealand, in the customs, and practice on Maori persons, Derived from the Treaty Of Waitangi guaranteeing Indigenous People autonomy, self determination- Maori Sovereignty and Self Govt to Maori Persons. Prohibits discrimination against Indigenous Population

The SPINOff News 14th December 2023 ‘News Article titled ‘What would pulling out of the UNDRIP mean for New Zealand? Reports that the National-NZ First will not recognize the UNDRIP as having a binding effect on NZ. UN Declarations are not usually legally binding. It’s the commitment of States to certain aspirations from resolutions adopted by the UN Assembly. They can however become binding on UN Nation States out of ‘Custom’. Customary International Law, for example the UN Declaration of Human Rights 1948. UNDRIP is not legally binding on any country under International law. It’s a set of agreed standards to protect the rights of Indigenous People. (The term coined by Parkipunny Tanzanian Radical Activist and George Manuel President World Council and Canadian Indian Brotherhood). Moral grounds are being used to put pressure on UN Nation States. NZ is seen as a global leader in Indigenous Rights.

The original adoption of UNDRIP 13th Sept 2007 UN Assembly NZ Rejected this, as being fundamentally incompatible with NZs Constitution and Legal Arrangement and the Treaty Settlement Policy. Objections included Article 26 on lands & territories also resources. Article 28 on rights to redress (Compensation of the entire lands of NZ) Article 19 & 32 to obtaining free, prior and informed consent. Maori Affairs Minister Parekura  Horomia said Article 26 “appears to require recognisition of rights to land now lawfully owned by other citizens, ignoring contemporary reality, this would be impossible to implement. He raised concerns about different classes of citizenship, that Indigenous People would have veto rights over parliamentary decision making not held by others. The Labor Govt of the day stated that the “UN Declaration breeched the Treaty Of Waitangi because it gives Māori special rights over other citizens”

2010 National Govt in coalition with the Maori Party reversed NZ’s rejection of the UN Declaration and announced its support for it, Pita Sharples signed the declaration at UN New York Headquarters. He Puapua was commissioned in 2019 by Labour-NZ First Govt to investigate how NZ could implement the commitments to the UN Declaration UNDRIP, outlining a roadmap to achieve what is known as ‘Vision 2040’. The vision realizing UNDRIP in entrenched in NZ by the year 2030. 200th anniversary of the signing of the Treaty Of Waitangi

The Cabinets He Puapua report recommendations included.. A separate Maori Court System  * Health System *Parliament *Mmaori Wards *Compulsory Te Reo in schools – putting it into legislation and much more. National Party and Act called this racial separatism, the creation of a two tiered governance system, but Labour said “He Puapua is merely a report, not govt policy”. But it was veiled in secrecy until exposed.

David Seymour called for all parties to renounce the UNDRIP, saying that Helen Clark in 2007 got it right by rejecting it when it was first adopted at the UN in 2007. John Key got it wrong in 2010 when he arranged for Pita Sharples to sign the UN Declaration that has created division. He said “ The He Puapua report demanding it transforms NZ’s Constitutional Arrangement with ‘Declaration Compliance by year 2040’. 2023 one of the provisions of the National -NZ First Coalition agreement “Stopping all work on He Puapua”. UNDRIP will have no binding effects, nothing more than symbolic effects.

In face-to-face interactions, symbolic gestures are frequently used to show approval, calm down a heated exchange. Is the Act, NZ First National Coalition sane enough to reject the UNDRIP where all other countries have ratified it? Symbolic Gesture does not mean that this Indigenous concept coined by radical activist just prior to 1970 Parkipuny of Tanzania who coined the post modernized phrase ‘Indigenous People’. That  George Manuel President of Canada’s  Indian Brotherhood introduced to Māori Politicians in 1971 on his visit to NZ with a Canadian delegation. The Self-determined- self identified- self declared identification of those that wish to call themselves Indigenous are not all that have Maori ancestry.

TIME TO CALL IT A DAY- AMEND ANY LEGISLATIONS THAT INCLUDE THE PARKIPUNY COINED PHRASE ‘INDIGENOUS PEOPLE’ OF NZ. At the same time disengage with the id of NZ namely Aotearoa until you see it named as a country on the world globe geographical  (Maps). We need a coalition that will not soften by using ‘Symbolic Gestures’ leaving this open to further corruption, division and separatism.  NZr’s need to be more aware, by holding the government to account, to follow through with election promises. Words do not mean actions. Actions speak loader than words. Bugger the ‘Symbolic Gestures’

Researched By Carol Sakey


Links to this information  can be found on my website https://wakeupnz.org

. https://www.police.govt.nz/news/release/iwi-and-police-stronger-together











https://www.theguardian.com/world/2023/apr/23/un-indigenous-peoples-forum-climate-strategy-warningAugust 23, 2023


The New Global Power of Indigenous Peoples