Overseas visitors coming to New Zealand, please be aware that whole sections within Te Papa Museum, Wellington, are devoted to spreading Marxist propaganda about New Zealand history. Far from Te Papa being "our place" it is really "their place", where twisted, bigoted and ever-hateful Maori pseudo-historians, accompanied by an entourage of gutless, sell-out race-traitors, have a field day putting the boot into non-Maori New Zealanders. These self-serving political opportunists are given unrestrained, "carte-blanche" literary or artistic licence to tell ridiculous lies about our colonial history or Treaty of Waitangi. To add insult to injury, these "pretend scholars", promote their garbage and prop up their careers using large sums of public money. Te Papa pumps out glossy, ornately packaged, politically-expedient, PlastiC history that is more than just a little "truth-challenged".

Let's look at some of the Te Papa (their place) content:


A 30 feet tall etched glass panel on level 4 of Te Papa shows the "Official" English text of the Treaty, but omits to mention that it is only a "composite" text based upon early rough draft notes. It is not the true English text used by Reverend Williams to translate into Te Tiriti o Waitangi Maori text. The panel also omits to show the Preamble section of the treaty, which has been described as the treaty's "essence". The very important Preamble section has been conspicuous by its absence from government documents since about 1987. The final section (Affirmation) is also missing.

The process of distorting and reinventing our Treaty of Waitangi had, effectively, started in 1975 with the Treaty of Waitangi Act, which was wholly based upon Busby’s early, rough draft Articles of February 3rd 1840. The Preamble of the treaty was discarded shortly after Geoffrey Palmer introduced his, “Five Legal Principles”, which allowed for radical reinterpretation of the treaty. The Preamble began to quickly slip from view and didn't feature in the Lange government’s publication “Crown Proposals for the Settlement of Treaty Claims”. It was, subsequently, not included on the etched glass panels displaying the treaty at Te Papa Museum. This loss of our treaty Preamble fomented an outcry from the committee set up to report on submissions related to Crown Proposals for the Settlement of Treaty Claims, who wrote:

‘This committee is shocked to read that Appendix 1 excludes the Preamble to the Treaty of Waitangi. Insofar as the Treaty of Waitangi is this country’s founding document, the Preamble is its “essence”. The Preamble is an integral part of the Treaty, which should not be omitted, as it outlines the Crown’s intentions’.

The Treaty of Waitangi in the Maori language. Gee...no Preamble section again at the beginning and no Affirmation section at the end.

Here's a 30 feet tall replica of Te Tiriti o Waitangi, but some clever social engineer deliberately set the spotlights so that the Preamble section is in darkness. The illuminated part begins at Article 1, just like on the adjacent panels.

The central area, bordered by silver regions to each side, is representative of the shape of the parchment (dog skin) document signed at Waitangi on the sixth of February 1840. The readable or illuminated text begins at Article 1 (Ko Te Tua Tahi) and the entire Preamble has been deliberately enshrouded in shadow to obscure it from view... "What you don't see, you don't need to worry about".


The true, final English Preamble draft (written on the 4th of February 1840) reads:

Her Majesty Victoria, Queen of England in Her gracious consideration for the chiefs and people of New Zealand, and her desire to preserve to them their land and to maintain peace and order amongst them, has been pleased to appoint an officer to treat with them for the cession of the Sovreignty* of their country and of the islands adjacent to the Queen. Seeing that many of Her Majesty’s subjects have already settled in the country and are constantly arriving; And that it is desirable for their protection as well as the protection of the natives to establish a government amongst them.

Her Majesty has accordingly been pleased to appoint me William Hobson a captain in the Royal Navy to be Governor of such parts of New Zealand as may now or hereafter be ceided* to her Majesty and proposes to the chiefs of the Confederation of the United Tribes of New Zealand and the other chiefs to agree to the following articles.-

*Note: Sovereignty spelt as "Sovreignty" and ceded spelt as "ceided" with the "i" crossed out.

Even the wordier, obsolete and superseded text of the "Official" English (based upon rough draft notes terminating on the 3rd of February 1840) says the same thing:

Her Majesty Victoria Queen of the United Kingdom of Great Britain and Ireland regarding with Her Royal Favour the Native Chiefs and Tribes of New Zealand and anxious to protect their just Rights and Property and to secure to them the enjoyment of Peace and Good Order has deemed it necessary in consequence of the great number of Her Majesty's Subjects who have already settled in New Zealand and the rapid extension of Emigration both from Europe and Australia which is still in progress to constitute and appoint a functionary properly authorized to treat with the Aborigines of New Zealand for the recognition of Her Majesty's Sovereign authority over the whole or any part of those islands. Her Majesty therefore being desirous to establish a settled form of Civil Government with a view to avert the evil consequences which must result from the absence of the necessary Laws and Institutions alike to the native population and to Her subjects has been graciously pleased to empower and to authorize me William Hobson a Captain in Her Majesty's Royal Navy Consul and Lieutenant Governor of such parts of New Zealand as may be or hereafter shall be ceded to Her Majesty to invite the confederated and independent Chiefs of New Zealand to concur in the following Articles and Conditions.

So, the Preamble shows that a very close and personal agreement is being proposed by Queen Victoria, between herself and all the people of New Zealand. It is a far cry from the "exclusivity" interpretation presently being foisted onto us by the modern-day grievance industry, which would have us believe that the treaty was only between some nebulous entity called the "government" and the Maori chiefs. The Preamble affirms that the British had been invited in, as the historical record sustains, and that the chiefs were required to cede or alienate their sovereignty to Queen Victoria. It was only by this means that regional British government could become a reality. Had the chiefs concerned refused to enter into a majority consensus to cede sovereignty, then the British emissaries would have simply left the country and returned to Britain and no colony of Britain would have been formed on New Zealand soil (See Lord Normanby's 4200-word brief to Hobson).


Here's an explanatory caption sitting under the floor to ceiling panels, which sets out to deliberately lie about the treaty. Let's explore the deception and social engineering built into this display of information.

  1. In reality, there is no significant difference between the English and Maori texts of the treaty. The only problem is that the social-engineers, intent upon deceiving the public, withhold the actual or real "Final English Draft" text and substitute it for a false, "composite" English text of superseded concepts.

  2. The Maori word, "Kawanatanga" is actually the Maorification of an English word, "Governorship" (Kawana - Governor). The powers of a "Governor" were perfectly understood by the Maori chiefs, inasmuch as nearby Australia (where many Maori had visited as ship's crew, lived permanently or were receiving formal educations at the behest of their chiefs) was under the British Governorship of Sir George Gipps. Also, the Maori New Testament of the Bible, which was widely available in printed form, spoke of the far-reaching powers of the Governor of Judea, Pontius Pilate. The comparable structure of authority and sovereignty was very clearly laid out in the Bible: There was Head of State (Tino-Rangitira) Caesar; there was then Governor (Kawana) Pontius Pilate. Below them was the Herodean Royal family, with limited authority over Judean religious authorities of the Sanhedrin, Pharisees and Saducees (the equivalent of Maori Rangitiras, Tohungas and Kaumatuas) and the Judean citizenry. The final authority in all cases was Pilate, under the Roman State executive authority of Caesar, and Pilate was called upon to rule in all weighty regional matters of life and death or of great importance. This Biblical system perfectly described the kind of sovereign authority required by the British in order to institute colonial rule and the ability to make and enforce laws. The Tino Rangitira was Victoria, with Kawana William Hobson acting for her regionally. Everyone else was subservient to them. The requirement was one of absolute chiefly sovereignty being ceded to Queen Victoria and 540 chiefs chose to do this in full knowledge, after the consequences of this action were clearly explained to them. Hobson's edict was that no chief was permitted to sign the treaty until he fully understood it. It is a tremendous insult and sleight against the "Mana" (pride, dignity and knowledge) of the 1840's chiefs for their modern-day, activist progeny to refer to them as "stupid"or "traitors". What do the comfortable, pampered and soft modern offspring know of the problems or concerns of these astute chiefs, perceived or real, in facing an uncertain future. The chiefs weighed all in the balance and entered into long hui discussions before deciding on the best course for the safety, security, happiness and advancement of their people.

  3. If Te Papa Museum embraced a true scholarship approach to their treaty display, instead of a Marxist propaganda approach, then there would be none of these politically-expedient distortions of the terms "tino rangitiratanga" and "kawanatanga", as understood and used in a circa 1840's context. To see Dr. Phil Parkinson's explanation of these "neologisms" CLICK HERE.

  4. A careful reading of British Resident Busby's pre-treaty letters to his superiors or the report by Hobson stemming from his 1837 visit to New Zealand, coupled with Lord Normanby's 1839 Brief to Hobson and the speeches of the chiefs at the Waitangi assembly (both for and against the treaty), confirms that nothing less than full and absolute Sovereignty was to be ceded. The words of the chiefs on 5/2/1840 shows implicitly that they knew exactly what powers they were being called upon to cede to Queen Victoria and the consequences, forevermore, of that irrevocable decision.

  5. The Te Papa explanatory caption goes on to state that, 'The idea of a supreme ruler over the entire county would have been completely alien to most Maori'. What Te Papa social-engineers deliberately omit to mention is that the day-to-day situation for most Maori had become very dangerous due to (a) The Musket Wars, in which upwards of 60,000 Maori had been killed maimed or enslaved in about twenty years of brutal intertribal fighting, rampant cannibalism and terrible carnage; (b) The large-scale rearming of the Southern tribes so that they could come north to wreak revenge upon the Ngapuhi instigators of the Musket Wars; (c) Moves by the nation of France to annex New Zealand and forcibly set up a French colony.

  6. The situation in New Zealand was such that Ngapuhi didn't care what other regional chiefs did or didn't do, but Eastern and Western Ngapuhi were going to 'sit in the shadow of Queen Victoria' and become British subjects, under the protection of the biggest gun on the sea, Great Britain. By this carefully considered action they were going to bring stability to their own warring confederation of chiefs, as well as strongly intimidate and dissuade Southern Maori tribes from pursuing reprisal raids (utu) against Ngapuhi. It was a shrewd, carefully calculated move, which would also stop French annexation ambitions (already underway by Baron Du Thierry) in Ngapuhi territory. To the surprise of many, there was a general consensus, amongst many chiefs throughout New Zealand to follow suite in the steps of Ngapuhi at Waitangi, as most people were absolutely sick of the constant death and dying or uncertainty of daily life. The majority of chiefs made the informed decision to form a British colony and rapidly advance their people out of a stone age and into the modern world. It was an informed decision arrived at only after considerable discussion, wherein all of the pros and cons were carefully considered beforehand. The majority of chiefs (over 90%) never appeared to regret that decision and always stayed loyal to Queen Victoria.

  7. In the above Te Papa Museum explanatory caption, the social-engineers tell a huge "porky" about Tino Rangitiratanga and the context in which it is used; (a) The term "Tino Rangitiratanga" is actually "missionary-speak" and was used by Reverend William Williams in 1833 to introduce the newly arrived British Resident, James Busby, as a chief who was greater than or of more paramount authority than other chiefs in the system of British hierachy...in other words a V.I.P.; (b) In the Treaty of Waitangi the term tino rangitiratanga is only used to denote possession, chieftainsip or ownership over physical goods and makes no reference, whatsoever, to the authority of the chiefs. It is used only to guarantee that everybody's (including British settlers) privately owned lands or physical possessions will not have to be forfeited to the Queen under the new regime of British Colonial rule. The text incorporating this phrase within the Maori treaty states: KO te Kuini o Ingarani kA wakarite kA wakaae ki nga Rangatira ki nga hapu—ki nga tangata katoa o Nu Tirani te tino rangatiratanga o ratou wenua o ratou kainga me o ratou taonga katoa... The Final English Draft states this text as: The Queen of England confirms and guarantees to the chiefs & tribes and to all the people of New Zealand the possession of their lands, dwellings and all their property. This is reiterated in a back-translation of the Maori text, officially undertaken for the New Zealand government by the Native Department in 1869: The Queen of England arranges and agrees to give to the Chiefs, the Hapus and all the people of New Zealand, the full chieftainship of their lands, their settlements and their property.

  8. In a move to, undoubtedly, give the Te Papa Museum social-engineers a legal out, a small line of text at the bottom of the explanatory caption reads: This Maori translation is from the Treaty of Waitangi Amendment Act 1975. The English is from the Treaty of Waitangi Amendment Act 1975. What they fail to mention is that there is only one Treaty of Waitangi text and it's in the Maori language. There is no Official English Treaty of Waitangi, only the Final English Draft from which Te Tiriti O Waitangi was translated. Unfortunately for all New Zealanders, the 1975 Treaty of Waitangi Amendment Act was concocted by the activists to raise a defective English text to a status equal to Te Tiriti O Waitangi. The English text in question was not the Final English Draft text, but a composite text made from the early rough draft notes. Because of very serious omissions in that early text, the political opportunists wanted it to supplant and eclipse the singular authority of the Maori text, which is exactly what happened beyond 1975. Whereas the Maori text guarantees equality for all the newly dubbed "Official English" text can be easily twisted and construed to mean rights only for Maori and all non-Maori New Zealanders have been effectively written out of the treaty since 1975.

  9. The explanatory caption states: 'The full treaty texts are on display upstairs'. The "upstairs" viewing platform only allows visitors to see the huge wall panels from above, but I didn't notice any "full treaty texts", only the huge panels, either without Preambles or with the Maori version Preamble blackened out in shadow and unreadable. There is, however, another console offering treaty texts, but it's avowed purpose seems to be to "confuse the issue" as to what is what or what means what, so that the average punter throws his or her hands up in despair and walks away.

Well, actually, there is no difference, but there's no profit to be had in having everything clearly understandable, which is exactly what the grievance-industry doesn't want. It's so simple really. Just take Te Tiriti O Waitangi and place it alongside the mother document from which it was made, et voila!, everything is clear. For a further verification of the simplicity of it all, how about introducing the "officially requested and commissioned" 1869 back-translation of Te Tiriti O Waitangi into English for the New Zealand government...but the downside is, of course, that simple exercise would undermine the lucrative scam and fraud perpetrated against the ever-patient and long-suffering people of New Zealand, who are required to pay, pay, pay for the manufactured guilt imposed upon them.

The defective English text used, coupled with the tag-on "Five Principles for Crown Action on the Treaty of Waitangi" makes a mockery of the treaty and allows it to be interpreted in any way that suits the Waitangi Tribunal. Were we to return to the only true treaty wording, no such leeway would exist.

The Littlewood Treaty, which was Hobson & Busby’s final draft of the 4th of February 1840

Her Majesty Victoria, Queen of England in Her gracious consideration of the chiefs and the people of New Zealand, and Her desire to preserve to them their lands and to maintain peace and order amongst them, has been pleased to appoint an officer to treat with them for the cession of the Sovreignty of their country and of the islands adjacent, to the Queen.

Seeing that many of Her Majesty’s subjects have already settled in the country and are constantly arriving, and it is desirable for their protection as well as the protection of the natives, to establish a government amongst them.


Her Majesty has accordingly been pleased to appoint me William Hobson, a captain in the Royal Navy to be Governor of such parts of New Zealand as may now or hereafter be ceded to Her Majesty and proposes to the chiefs of the Confederation of United Tribes of New Zealand and the other chiefs to agree to the following articles.

Article First

The chiefs of the Confederation of the United Tribes and the other chiefs who have not joined the confederation, cede to the Queen of England for ever the entire Sovreignty of their country.

Article Second

The Queen of England confirms and guarantees to the chiefs and the tribes and to all the people of New Zealand, the possession of their lands, dwellings and all their property. But the chiefs of the Confederation of United Tribes and the other chiefs grant to the Queen, the exclusive rights of purchasing such lands as the proprietors thereof may be disposed to sell at such prices as may be agreed upon between them and the person appointed by the Queen to purchase from them.

Article Third

In return for the cession of the Sovreignty to the Queen, the people of New Zealand shall be protected by the Queen of England and the rights and privileges of British subjects will be granted to them.

Signed, William Hobson
Consul and Lieut. Governor.

Now we the chiefs of the Confederation of United Tribes of New Zealand assembled at Waitangi, and we the other tribes of New Zealand, having understood the meaning of these articles, accept of them and agree to them all. In witness whereof our names or marks are affixed.

Done at Waitangi on the 4th of Feb. 1840.

The original Maori text translated by Reverend Henry Williams and Edward Williams 4-5/2/1840.

Ko Wikitoria te Kuini o Ingarani i tana mahara atawai ki nga Rangatira me nga Hapu o Nu Tirani i tana hiahia hoki kia tohungia ki a ratou o ratou rangatiratanga me to ratou wenua, a kia mau tonu hoki te Rongo ki a ratou me te Atanoho hoki kua wakaaro ia he mea tika kia tukua mai tetahi Rangatira—hei kai wakarite ki nga Tangata Maori; o Nu Tirani—kia wakaaetia e nga Rangatira Maori; te Kawanatanga o te Kuini ki nga wahikatoa o te Wenua nei me nga Motu—na te mea hoki he tokomaha ke nga tangata o tona Iwi Kua noho ki tenei wenua, a e haere mai nei.

Na ko te Kuini e hiahia ana kia wakaritea te Kawanatanga kia kaua ai nga kino e puta mai ki te tangata Maori ki te Pakeha e noho ture kore ana.

Na, kua pai te Kuini kia tukua a hau a Wiremu Hopihona he Kapitana i te Roiara Nawi hei Kawana mo nga wahi katoa o Nu Tirani e tukua aianei, amoa atu ki te Kuini, e mea atu ana ia ki nga Rangatira o te wakaminenga o nga hapu o Nu Tirani me era Rangatira atu enei ture ka korerotia nei.


Ko nga Rangatira o te wakaminenga me nga Rangatira katoa hoki ki hai i uru ki taua wakaminenga ka tuku rawa atu ki te Kuini o Ingarani ake tonu atu—te Kawanatanga katoa o ratou wenua.


Ko te Kuini o Ingarani ka wakarite ka wakaae ki nga Rangatira ki nga hapu—ki nga tangata katoa o Nu Tirani te tino rangatiratanga o ratou wenua o ratou kainga me o ratou taonga katoa. Otiia ko nga Rangatira o te wakaminenga me nga Rangatira katoa atu ka tuku ki te Kuini te hokonga o era wahi wenua e pai ai te tangata nona te Wenua—ki te ritenga o te utu e wakaritea ai e ratou ko te kai hoko e meatia nei e te Kuini hei kai hoko mona.


Hei wakaritenga mai hoki tenei mo te wakaaetanga ki te Kawanatanga o te Kuini—Ka tiakina e te Kuini o Ingarani nga tangata Maori; katoa o Nu Tirani ka tukua ki a ratou nga tikanga katoa rite tahi ki ana mea ki nga tangata o Ingarani.

[signed] William Hobson Consul & Lieutenant Governor

Na ko matou ko nga Rangatira o te Wakaminenga o nga hapu o Nu Tirani ka huihui nei ki Waitangi ko matou hoki ko nga Rangatira o Nu Tirani ka kite nei i te ritenga o enei kupu, ka tangohia ka wakaaetia katoatia e matou, koia ka tohungia ai o matou ingoa o matou tohu.

Ka meatia tenei ki Waitangi i te ono o nga ra o Pepueri i te tau kotahi mano, e waru rau e wa te kau o to tatou Ariki.

Translation from the Original Maori by, Mr. T.E. Young, Native Department (1869)

Victoria, Queen of England, in her kind thoughtfulness to the Chiefs and Hapus of New Zealand, and her desire to preserve to them their chieftainship and their land, and that peace may always be kept with them and quietness, she has thought it a right thing that a Chief should be sent here as a negotiator with the Maoris of New Zealand - that the Maoris of New Zealand may consent to the Government of the Queen of all parts of this land and the islands, because there are many people of her tribe that have settled on this land and are coming hither.
Now the Queen is desirous to establish the Government, that evil may not come to the Maoris and the Europeans who are living without law.

Now the Queen has been pleased to send me, William Hobson, a Captain in the Royal Navy, to be Governor to all the places of New Zealand which may be given up now or hereafter to the Queen; an he give forth to the Chiefs of the Assembly of the Hapus of New Zealand and other Chiefs the laws spoken here.

The First

The Chiefs of the Assembly, and all Chiefs also who have not joined the Assembly, give up entirely to the Queen of England for ever all the Government of their lands.

The Second

The Queen of England arranges and agrees to give to the Chiefs, the Hapus and all the people of New Zealand, the full chieftainship of their lands, their settlements and their property. But the Chiefs of the Assembly, and all the other Chiefs, gives to the Queen the purchase of those pieces of land which the proprietors may wish, for such payment as may be agreed upon by them and the purchaser who is appointed by the Queen to be her purchaser.

The Third

This is an arrangement for the consent to the Government of the Queen. The Queen of England will protect all the Maoris of New Zealand. All the rights will be given to them the same as her doings to the people of England.

William Hobson
Consul and Lieutenant Governor

Now, we the Chiefs of the Assembly of the Hapus of New Zealand, now assembled at Waitangi. We also, the Chiefs of New Zealand, see the meaning of these words: they are taken and consented to altogether by us. Therefore are affixed our names and marks.

This done at Waitangi, on the sixth day of February, in the year one thousand eight hundred and forty, of Our Lord.


As stated, the Maori word "Kawana" is actually an English word, "Governor". The root meaning of the word, which was well understood by both Maori and Europeans in 1840's New Zealand, perfectly described the powers of sovereignty or authority that Britain would need in order to establish a British colony. To say that the word Kawanatanga falls far short of "sovereignty" is pure spin. Pontius Pilate could crucify any of the Judean civil of ecclesiastical authorities at will. Governor Sir George Gipps of Australia and other colonial governors were equally endowed with rights to punish to the fullest extent the laws of Britain allowed. The same powers of jurisdiction were given to William Hobson with regards to both the Maori civil or ecclesiastical authorities or any other inhabitants of New Zealand living on ground where sovereignty had been ceded. It's our word and means exactly what we say it means, not some limited or inadequate definition mischievously imposed by a self-serving, modern grievance industry 167-years after the event.


In the past 35-years or so a flock of legal-eagles have swooped upon the Treaty of Waitangi to rip it apart and gorge themselves insatiably on the succulent carcass. Simple and clear wording or understandings within the treaty have been picked over incessantly, turned upside down and in and out in order to extract some further juicy meaning. This determined probe into treaty semantics has given rise to some very creative, new hypotheses about what the treaty truly says or means. It comes as no great surprise that any newly extracted revelations greatly disadvantage the majority of New Zealanders, while furthering the cause of the Maori supremacist movement. One of the concepts newly hatched and promoted by these opportunists is that the treaty is actually some kind of "Partnership" arrangement between Maori and the Crown.

In an Australian Broadcasting Commission's Four Corners Current Affairs TV programme in late February 1990, called, “Trick or Treaty”, David Lange (former New Zealand Prime Minister and Attorney General of New Zealand) said:

"Did Queen Victoria for a moment think of forming a partnership with a number of thumb prints and 500 people. Queen Victoria was not that sort of person. That does not detract from the significance of the Treaty of Waitangi. It can become the Magna Carta of New Zealand society, but it is not going to become that from Dead Sea scroll eschatology examination".

Indeed, nit-picking treaty-revisionists, endowed with all the zeal of fanatics, have built a whole, destiny-based religion around the Treaty of Waitangi in the past 35-years. According to their own interpretations, arising out of profound studies of their holy Treaty of Waitangi scriptures, they themselves are found to be the "chosen ones" or "chosen seed", deserving of endless alms and tribute from all lesser grades of New Zealanders ...ad nauseum, ad infinitum...

The legal-eagles have taken the 1840's document and illegitimately ascribed or assigned to it a raft of convenient additional meanings for the purpose of exploitation and fleecing of modern New Zealand. In viewing this out-of-control legalese process, Geoffrey Palmer (former Attorney General of New Zealand and Prime Minister) said on the 1990, "Trick or Treaty" TV programme:

"The meaning of the Treaty in terms of operational consequences now, is far from clear. In fact, it's a document that is so vague that that is the problem. The idea that somehow hundreds of millions of dollars are going to change hands in a short period of time is, I'm afraid, idle. Such expectations were unreasonable and would not be met. In any case, I do not know of any authoritative adjudication anywhere that suggests it ought to happen".

Both Palmer and Lange ruled out yielding to major financial and economic claims by Maori under the Treaty. However, Pandora's box had been opened and the havoc was already unleashed and running amok within our NZ society. There was increasing uninhibited reinvention and redefinition of the treaty and how it might impact on any particular modern situation. True history was quickly replaced by more convenient pseudo-history that served the demands of an ever growing grievance-industry.

What we see on display at Te Papa Museum is only grievance-industry history, which deliberately and maliciously confuses the treaty or true historical facts related to colonisation. The tremendous, positive contribution made by the British or other settlers in building New Zealand is played down or hidden completely and Maori are endlessly portrayed as the "victims" of despotic British imperialism and underhanded tactics of exploitation...ad nauseum...ad infinitum.


On the 4th floor of Te Papa Museum, adjacent to the Treaty of Waitangi section, is an area devoted to the coming of the great unwashed and disease ridden filth from abroad, polluting the pristine shores of New Zealand. Inasmuch as the vast majority of the early settlers were from Britain, the natural tendency of visitors to the Te Papa display, especially schoolchildren, would be to assume that the portrayal is all about the coming of British settlers. One gets the initial and lingering impression that the cast-off "flotsum and jetsam", from the rat-infested holes and hovels of Britain, washed up as unwelcome sludge on these shores. From that unfortunate moment onwards it was a case of "there goes the neighbourhood" and everything, locally, turned to pig-swill. What a terrible tragedy!

As it turns out, the display was carefully crafted by social-engineers to leave a very negative, "guilt by association" impression about Britain as a terrible county of origin. Only those Museum visitors who aren't content to be "cursory-glance" passers-by but who, instead, stop to study the display very carefully and read the tiny fine print text below the captions, will discover the "all-lumped-in-together" deception going on. Let's see how it works:

Part of the display that, instils a naturally arrived at impression about the squalid conditions that British immigrants to New Zealand had to flee from for a better life. The whole tenor of the presentation paints a picture of terrible life and endless suffering beyond the shores of New Zealand. There are a series of accompanying captions like:

  1. I remember nothing but evil: painful festering sores all over my body... mosquito bites... bed bugs, the intense cold and of the hunger, the never ending hunger.
  2. I very often think of the slaves in England and the empty bellies. A man is drove to be dishonest in England, but here there is no call for him to be...

The undiscerning student would not put two and two together and would come away with an utterly wrong impression, which is exactly what the designers of this very confusing hodge-podge of a display, obviously, want to have happen. Immediately alongside a depressing picture of child factory workers in 1800's industrialised England and the encompassing plaintive statements about the rigours of daily life, is a picture suggesting the terrible, overcrowded, slum housing conditions that the unfortunates were living in. Here it is:

So there you have it folks; This is the kind of neighbourhood where all of those poor, hungry, mosquito and bedbug bitten refugees from 19th century industrialised England came from. At least that's the "dumbed-down" impression you're supposed to leave Te Papa with, ...if you haven't been concentrating meticulously and reading all the, almost illegible, "fine print". My, my... what a veritable, overcrowded hellhole Britain must have been!

Oh bugger!... teacher..., I wasn't paying attention...you mean to tell me that Statement No. 1 was made by Stephania Manterys, child refugee from Poland after World War II and that Statement No. 2 was made by Hodges Swain, rural worker from England, who arrived in New Zealand in 1874 and that the stacked up tenement housing is actually Hong Kong, China* in about 1960....?... Gee... who ever would have guessed that? The question goes begging: Why use a picture like this, unless you're (a) stupid (b) not so much as a pimple on a true historian's arse (c) a Marxist social engineer trying to instil the wrong impression on the gulible?

*Footnote: Despite the very compact nature of this Hong Kong tenement, the little apartments look clean, tidy and well maintained, by occupants who are obviously house-proud and making the very best of the otherwise cramped circumstances (pleasant facades and balconies, awnings, planter boxes, lots of clean washing hung out to dry, etc.)... something of a rabbit warren and not everyone's "cup of tea" , but not too bad and certainly a whole lot better than what the early settlers came to in New Zealand, as in this quote:

'They had arrived in a country that was, as a newborn colony, just being beginning to crawl. They had given up a comfortable home, cobbled streets and an ordered society to move across the world to a home in a little raupo hut and mud floors' (See: Taranaki Stories, Frederic Carrington Part 1, describing conditions ...circa 1841).


...And so forth and so on throughout this section of Te Papa Museum... the Marxist propaganda Museum of New Zealand, wherein no opportunity to confuse the meaning of the Treaty of Waitangi or take a demeaning swipe at whitey is overlooked.

I wonder why the display didn't mention the droves of "young adventurers", who were from excellent circumstances in their homelands and often the children of "landed-gentry". What about all the ones who came and figured New Zealand was an undeveloped backwater and cultureless vacuum, and returned forthwith to the "old country" or headed onwards to other more stimulating and interesting climes. The reasons for "globetrotting" were many and varied and it wasn't only about "doom & gloom"... a lot of people were just out and about doing their big OE.

Incorporating the phase, 'the slaves of England' in statement No 2 shows masterly use of the disinformation craft, so adeptly built into this panel presentation or the Treaty 2U exhibit (an extension of Te Papa Museum) travelling the country. The undiscerning student is drawn to think of actual "slaves" and conclude that the practice of transporting captive slaves to England and working them in terribly deprived conditions is being referred to here in this (circa 1874) statement.

The antislavery movement was strong, vocal and well underway in Britain by 1787 and grew in momentum under the leadership of William Wilberforce. Slavery was abolished in the British colonies in 1807 and became an illegal enterprise beyond that time, increasingly suppressed. Captain William Hobson himself (Lieut.-Governor of New Zealand, 1840-41 and Governor thereafter, until his death in September 1842) fought the slave traders around the coastal regions of Cuba and the Bahamas in 1828, with up to seven schooners under his command to end the illegal trafficking in humans. Alternatively, when Hobson arrived in New Zealand in 1840 to secure a treaty with the Maori chiefs, up to ten percent of Maori people were "slaves" in the service of other tribes. Their condition was far more dangerous than that of overseas slaves, as they could be castrated or killed and eaten by their masters at any moment. Hobson faced the difficult task of "freeing the slaves of New Zealand from their Maori masters", which he and others did by legislation, agreements and the paying of ransoms to secure release.

Gee! ... I wonder why the manipulative Marxist propaganda writers of Te Papa Museum don't mention these kinds of facts?

This is probably a section that Dr. Claudia Orange "checked for historical accuracy and reworked for general audiences"???

Whereas Te Papa Museum (Their Place) pushes and promotes a falsified Treaty of Waitangi text, they're very happy to support Maori false claims activism. Here they're advertising the Ngai-Tahu Exhibition. Ngai-Tahu are a group who received full and final settlement agreements to many of their claims to lands in New Zealand's South Island in 1944 and full and final settlements to all other outstanding claims by 1947. These facts go unmentioned in the very emotive, remanufactured Ngai-Tahu lament for redress and Te Papa Museum is quite happy to withhold that significant information from the public. In recent years, Ngai-Tahu have extorted further hundreds of millions of dollars out of the long-suffering people of New Zealand to settle claims that were fully settled over sixty years ago. It was only by Maori-activist and lawyer-led falsification of the Treaty of Waitangi that this kind of exploitation and extortionist racketeering became possible. The Ngai-Tahu banner shows Mt. Cook (Aoraki) in the South Island. Outstanding claims or loose ends and unresolved issues for large areas of the South Island (Kemp's Purchase) were settled in 1944. To see a Full & Final Settlement Act of Parliament: CLICK HERE.

The One New Zealand Foundation protest against the Treaty 2U travelling roadshow at Te Papa Museum, Wellington on Sunday 29th of April 2007. In the picture to the left, Ross Baker explains the content of rare, historic, treaty-related documents to members of the public outside Te Papa Museum. Treaty 2U exhibitors, by consequence, refuse to show the public these suppressed documents. In the picture to the right Kit O'Conner of Treaty 2U consults with Police, whom she or other Te Papa authorities have called to force the One New Zealand Foundation display to be, silenced, dismantled and moved on.

The ONZF had approached Wellington City Council, Te Papa Museum and also the Wellington (Lambton Quay) Port Authority for authorisation to run a protest display. It was determined that the Treaty 2U exhibit would be sitting adjacent to Lambton Quay territory and Ross Baker, Chairman of the ONZF, was given permission by the Lambton Quay Port Authority to run the ONZF display. Despite this, Te Papa Museum security personnel attempted to evict the ONZF protesters from Lambton Quay Port Authority land. When that failed, they called the police, who contacted the Lambton Quay Authority and determined that permission to run the ONZF display had been granted and that all legal criteria had been satisfied.

Kit O'Conner of Treaty 2U (who ducked behind the female cop to hide when this picture was being taken) was seen to be on the phone doing a big bleat and lament, which, according to the police, resulted in ONZF permission to run their display being rescinded (so much for "free speech" or the ability to bring a "balanced view", to counter the one-sided, propaganda content of Treaty 2U in New Zealand's capital city, Wellington). Even Dr. Paul Moon, New Zealand historian, has labelled the content of Treaty 2U as "propaganda" (see: Marae TV programme, TV1, screened 12/5/07).

Two days after this sorry move-you-on fiasco, a group of protesters against the "anti-smacking bill", holding placards, conducted their protest without interference outside the main door of Te Papa Museum. Many or most Wellington-based political protests are conducted, as a matter of course and without restriction, on the large public forecourt at Te Papa Museum.

It would appear that Te Papa social-engineers are deathly afraid of true, documented information about the Treaty of Waitangi being presented by the ONZF. This historically-documented information, which runs counter to Te Papa's on-site presentation, threatens to topple the Maori activist led grievance-industry of which Te Papa Museum is an integral part, primary supporter and major propaganda outlet.

Overseas visitors beware: Te Papa Museum is merely a glossy, money-sucking front for Maori-supremacy activism and Marxist pseudo-history. It is definitely "Their Place" and not "Our Place".

Martin Doutré, May 2007.