Te Moana Nui A Kiwa Embassy

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The Te-Moana-Nui-A-Kiwa Embassy was designed to assist people who reside on the Islands

31/10/2024

The Birdman and Indigenous Gods Across Continents
Introduction
Across ancient civilizations, the figure of a god or ancestor with avian qualities—referred to here as the “birdman”—recurs as a potent symbol of creation, knowledge, and connection between realms. From the Anunnaki of Mesopotamia to the Tangata Manu (birdman) of Easter Island, this shared imagery suggests common archetypes, possibly arising from migratory or cultural exchanges or as a universal motif. This document explores these connections, tracing the mythologies of ancient cultures across South and North America, Mesopotamia, Easter Island, Egypt, and the islands of Te Moananui a Kiwa.
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1. Mesopotamia’s Anunnaki: The Divine Winged Figures
In Mesopotamian mythology, the Anunnaki are divine beings often depicted with wings, symbolizing their celestial origins and connection with the heavens. The Anunnaki, who were said to have descended from the stars, brought advanced knowledge and governed humanity, acting as intermediaries between gods and humans. This celestial descent and dual nature—occupying both the earthly and divine realms—resonate with other birdman myths worldwide.
• Symbolism: The Anunnaki are often linked to cosmic events and celestial bodies. Their role as semi-divine beings relates them to similar god-like figures in other mythologies, such as the Mesoamerican deities Kulkulkan and Quetzalcoatl.
• Connection to the Birdman: Winged imagery suggests a symbolic and possibly mythological connection between divine birdmen and cultural bearers of knowledge.
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2. Mesoamerican Bird Gods: Kulkulkan and Quetzalcoatl
The feathered serpent gods Kulkulkan (Maya) and Quetzalcoatl (Aztec) represent knowledge, creation, and the link between the heavens and Earth. Often depicted with avian or serpentine attributes, these deities are revered as creator gods and possess the dual qualities of flight (birds) and earthly power (serpents).
• Kulkulkan: In Maya mythology, Kulkulkan is a creator god associated with wind, sky, and knowledge. His feathered form symbolizes his ability to transcend worlds, embodying the birdman’s essence.
• Quetzalcoatl: Known as the god of learning, creation, and civilization, Quetzalcoatl’s name translates to “Feathered Serpent,” emphasizing his dual nature and role as a bridge between worlds.
• Shared Imagery: The feathered serpent’s image resonates with the birdman archetype, with its connotations of spiritual ascent and celestial influence.
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3. Easter Island’s Tangata Manu: The Birdman Ritual
On Easter Island, the Tangata Manu or “birdman” figure held sacred importance. Each year, tribes selected champions to compete in a dangerous race to retrieve the first egg of the sooty tern, signifying the renewal of life and spiritual blessing. The victor became the Tangata Manu, who then held spiritual and social authority for the year.
• Symbolism: The Tangata Manu symbolizes the human capacity to connect with the divine through courage and endurance. The egg race reflects themes of resurrection and renewal, mirrored in the life-death-rebirth cycles of other birdman deities.
• Connection to Other Birdmen: Like the Anunnaki and Mesoamerican deities, Tangata Manu represents divine descent and serves as a bridge between humanity and the spiritual realm.
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4. Egypt’s Horus: The Falcon-Headed God of Kingship
In ancient Egypt, Horus, the falcon-headed god, represents kingship and the divine connection between the pharaoh and the gods. As a solar deity, Horus is associated with the sun and sky, further embodying the birdman archetype. He was revered as a protector and leader, symbolizing the fusion of divine and earthly power.
• Symbolism: Horus’s avian form and association with the sun connect him to themes of sight, knowledge, and transcendence.
• Cross-Cultural Resonance: Horus’s image as a god of both terrestrial kingship and cosmic power parallels the Mesoamerican feathered serpent gods and Easter Island’s Tangata Manu, all embodying traits of the birdman.
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5. Polynesian and Te Moananui a Kiwa Islands: Avian Deities and Ancestral Connections
Across the islands of Te Moananui a Kiwa, bird-like ancestors are woven into cosmology. The Polynesian god Tane, often associated with birds and forests, acts as an ancestor and creator. Birds in Polynesian myths are frequently viewed as messengers or spirits of ancestors, bridging life and death.
• Symbolism: In these islands, the bird embodies both ancestral presence and spiritual guidance, akin to the Tangata Manu on Easter Island.
• Shared Themes: The prominence of birds in creation stories and ancestral veneration across Polynesia suggests cultural diffusion or shared archetypal symbols with other birdman myths.
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6. The Hopi Ant Friends and Star Beings of North America
The Hopi, indigenous people of North America, recount stories of “Ant Friends” who provided guidance and shelter during times of cosmic disaster. In Hopi cosmology, ant-like beings who dwell beneath the Earth taught survival skills and symbolized resilience and interconnection with the cosmos.
• Symbolism: While not explicitly birdmen, the Hopi Ant Friends parallel birdmen myths by embodying celestial beings who act as cultural guides and bringers of knowledge.
• Resonance: This theme of cosmic beings guiding humanity is also present in the Anunnaki myth, where advanced beings transmit knowledge to humankind.
• In Hopi mythology, the "Ant Friends" are called upon in times of need, particularly during ancient cosmic disasters when they are said to have provided refuge to the Hopi people in subterranean shelters. The Hopi word for "ant" is "anu," and "naki" means "friends" or "companions," so "Ant Friends" can be loosely translated as "Anu-Naki" in the Hopi language. This phonetic similarity to the Mesopotamian "Anunnaki" raises intriguing possibilities for cultural connections or a shared archetypal presence, especially given the role both groups play as cosmic guides and teachers.
• The Anunnaki of Sumerian mythology are considered semi-divine beings from the heavens who imparted advanced knowledge and aided humankind, reminiscent of the Hopi "Ant Friends," who similarly provided shelter and survival wisdom. This pronunciation link highlights an interesting cross-cultural echo, suggesting a shared symbolic framework of "benevolent beings from beyond" who assist humanity in times of great need.
• This linguistic and mythological overlap between the Hopi "Ant Friends" (Anu-Naki) and the Mesopotamian Anunnaki reinforces the universal archetype of celestial or otherworldly beings helping to guide and sustain humanity. Whether this is a coincidental phonetic alignment or an echo of deep-seated, cross-cultural archetypes, it strengthens the shared narrative of advanced beings fostering resilience and survival across time and geography.

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The Archetype of the Birdman as a Universal Symbol
The recurring birdman archetype across these diverse cultures indicates a shared archetype that represents transcendence, knowledge, and the connection between the earthly and divine realms. Whether as winged Anunnaki, feathered serpents, Tangata Manu, or Horus, these avian deities share profound thematic overlaps:
• Celestial Descent: Each birdman figure is linked to the heavens, symbolizing celestial origins or influence.
• Knowledge and Civilization: As transmitters of knowledge, these figures often serve as teachers or civilizers, showing humanity the ways of culture, agriculture, and spirituality.
• Guardianship and Renewal: In many cultures, the birdman is a symbol of renewal, resurrection, or guardianship, guiding humanity through cosmic cycles.
This interconnected vision of birdman deities offers a fascinating insight into humanity’s shared spiritual aspirations and our enduring fascination with celestial beings who bridge worlds. The universal birdman image provides a narrative of interconnected mythologies, affirming the enduring connection among cultures, both ancient and modern, across Te Moananui a Kiwa and beyond.
1. Naki in African and Polynesian Cultures
• Ga Language (Ghana): In Ga, "Naki" means "first" and is often reserved for the first-born female. This term implies not just birth order but also respect, reverence, and priority within family and community structures
Venere
• Polynesian Languages: In Tongan, Samoan, and broader Polynesian languages, the word "Amanaki" signifies "hope" or "anticipation." Its cultural context involves communal aspirations and spiritual meanings, representing faith in future abundance and survival in harsh environments across Te Moana Nui A Kiwa (the Pacific Ocean).

• Japanese (泣き): The word "naki" in Japanese refers to "crying" or "weeping" (泣き), symbolizing an emotional release, resilience, and acceptance. The phonetic similarity between "naki" in Japanese and Polynesian cultures reflects a shared concept of endurance or emotional significance.
2. Anunnaki and Indigenous Parallels
• Mesopotamian Civilization: The "Anunnaki" were deities in Sumerian, Akkadian, Assyrian, and Babylonian mythologies, believed to descend from the sky and exert control over humanity's fate. The Anunnaki have been mythologized as ancient architects of civilization who imparted knowledge, reflecting themes of advanced beings in other indigenous mythologies.
• Hopi Ant Friends (Anu-Naki): Among the Hopi, "Ant Friends" are mythic beings believed to have saved the Hopi people during two cataclysmic events by offering shelter in underground caves. The Hopi term “Anu” (ant) combined with “Naki” (friends) closely resembles "Anunnaki," suggesting a possible phonetic or archetypal overlap between the two. This intriguing similarity underscores the concept of “celestial friends” or guides across cultures.
3. Nake and Serpent Symbolism
• Quetzalcoatl / Kukulkan: The Mesoamerican deities Quetzalcoatl (Aztec) and Kukulkan (Mayan) represent the feathered serpent, symbolizing fertility, knowledge, and rebirth. Their names, while not directly containing "nake," evoke the English "snake," drawing on the serpent’s symbol as a life-giver and wisdom bearer. These mythic beings bridge the realms of earth and sky, functioning as creators and protectors across Mesoamerican cosmology
Venere
• Eurasian Serpent Lore: In Vedic, Slavic, and other Eurasian mythologies, serpents or dragon-like figures often symbolize wisdom, transformation, and guardianship. These beings, sometimes linguistically linked through Indo-European roots, are comparable to the "nake" phoneme in terms of symbolic associations with knowledge and protection.
4. Naka and its Global Resonances
• Japanese (Naka - 中): "Naka" in Japanese means "inside" or "middle," often used to convey centrality, balance, or unity. In mythological contexts, "Naka-no-kuni" refers to Japan's central land and embodies the nation's self-conception as a realm balanced between heaven and earth.
• South Asia (Nāga): The "Nāga" in Hindu and Buddhist traditions refers to a serpent deity associated with water, fertility, and protection. Nāgas are revered across South Asia, often as guardians of treasures and spiritual knowledge. This serpent motif connects with Mesoamerican "snake gods" and Anunnaki archetypes of protective beings from another realm
Related Words
5. Modern Linguistic Connections and Other Symbolisms
• English: The word "nake" is present in "naked," derived from the Old English nacod, meaning "bare" or "unclothed." Symbolically, it represents exposure or purity and resonates with the archetypal theme of vulnerability, truth, or origin.
• Finnish (Näki): "Näki" in Finnish means "to see" and relates to divinatory sight or intuition. This meaning of "seeing" or "revealing" aligns with themes of enlightenment found in the concept of deities who impart knowledge or vision.
6. Shared Archetypes and Mythological Connections
• Across these cultures, beings symbolized by terms like “naki” or “nake” are often protectors, wisdom bearers, or guides. They reflect a cross-cultural motif of sacred beings from another world or dimension—whether underworld beings like the Hopi Ant Friends, sky-descending Anunnaki, or water-associated Nāgas. These beings interact with humanity in benevolent (or cautionary) roles, bridging earth with other realms.
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This list illustrates the vast reach of terms containing "naki" and "nake," which reflect shared archetypes and symbolic meanings across the globe, demonstrating how phonetics and mythology intertwine to create universal motifs. Let me know if you’d like further exploration of specific regions or themes within these linguistic connections!
The term Anunnaki from Mesopotamian mythology, Ant Friends (Anu Naki) in Hopi tradition, and manaakitanga in Māori culture reflect a fascinating cross-cultural link centered around themes of guidance, guardianship, and benevolence. Each culture imbues these beings or concepts with the power to guide, protect, or uplift humanity, hinting at a shared archetype.
In Māori culture, manaakitanga comes from “manaaki,” combining “mana” (spiritual power) and “aki” (to uplift or encourage). Manaakitanga is a practice of hospitality, kindness, and caring for others, reflecting an essential Māori value of treating others with dignity and care. Similarly, “aki” in manaakitanga implies friendship, encouragement, and reciprocal support, aligning with the protective and teaching qualities attributed to the Anunnaki and the Hopi Ant Friends. This linguistic root "aki" is widely shared across Polynesian languages, often emphasizing care, community, or spiritual empowerment, showing a shared Pacific ethos of support and generosity.
The Hopi Anu Naki (Ant Friends) were said to have saved humanity by guiding the Hopi underground during cataclysmic events, paralleling the Anunnaki’s mythological role as bearers of wisdom and protectors in ancient Sumerian stories. Interestingly, the phonetic similarity between "Anunnaki" and "Anu Naki" (with “naki” echoing “friend” in Hopi) and “manaaki” suggests a possible link in these protective, guiding figures across different cultures, further supported by the idea of benevolent “sky beings” in Māori and Pacific traditions, who were often associated with guidance, gifts, and care for humankind
This convergence of terms and meanings across Mesopotamia, North America, and the Pacific underscores a fascinating archetype of "spiritual friends" or “guides” in the form of deities, supernatural beings, or principles that uplift, protect, and guide humans through challenging times.

31/10/2024

We at Te Moana Nui A Kiwa and The Common Law Embassy say that New Zealand if it claims to be a state and autonomous, is a successor state, it inherited its power of self governance from a monarch, but at the same time it inherited that monarchs contracts and responsibilities, it has a duty to uphold indigenous sovereignty and customary rights by the fact it exists here on this Whenua Te Ika A Maui. Under UNDRIP, which New Zealand endorsed in 2010, Article 3 explicitly recognizes Indigenous peoples' right to Mana Motuhake, granting them the freedom to determine their political status and pursue their economic, social, and cultural development independently of the company New Zealand. This supports the idea that Indigenous Tangata Whenua retain sovereignty that exempts them from jurisdictional applications of the New Zealand state.
1. Mana Motuhake and Tinorangatiratanga: UNDRIP's Articles 3 and 4 recognize Indigenous peoples' rights to autonomy and self-governance in matters related to their affairs. We assert ………………. is not in New Zealand but in Te Ika A Maui and legally we argue that Tangata Whenua sovereignty remains intact and that New Zealand's jurisdiction over ………………. is overreaching and ultra vires. He Whakaputanga o te Rangatiratanga o Nu Tireni is where sovereignty is asserted, preceding the 1840 Treaty of Waitangi establishing the autonomous authority that co exists independent and equal on this whenua of Te Ika a Maui as a duality . The Treaty is a partnership it is not a cession of sovereignty, the New Zealand government has a duty to respect Tangata Whenua sovereignty as a co-equal partner.
2. International Human Rights and Treaty Obligations: The Universal Declaration of Human Rights (UNDHR) also provides relevant protections, such as freedom from arbitrary detention (Article 9) and the right to a fair trial (Article 10), is compromised if the courts fail to consider proven Indigenous jurisdictional claims. New Zealand, as a successor state to the British Crown, inherited responsibilities to uphold treaties and customary rights, and has no right to any enforcement of its laws over Tangata Whenua individuals as it will contravene these obligations.
3. The Legality of the Treaty: The Treaty of Waitangi would be viewed as an "illegal contract" unless it takes into consideration informed consent, which is not a possibility due misunderstanding of terms, so any cession is null and void and the indigenous perspective prevails due to laws of nations and international treaties. The Tangata Whenua text of the Treaty Te Tiriti promises "tino rangatiratanga" full sovereignty rather than mere possession, suggesting that Tangata Whenua did not cede sovereignty to the British Crown. Legally this misunderstanding means the Treaty is void or at least requires renegotiation to clarify the relationship, especially in light of international standards such as UNDRIP which emphasize free, prior, and informed consent for treaties involving Indigenous populations.
4. New Zealand’s Responsibilities under UNDRIP: Under UNDRIP, New Zealand has committed to respecting Tangata Whenua self-determination and customary rights. Articles 26 and 27 of UNDRIP emphasize that Indigenous peoples have rights to their lands, territories, and resources, which could extend to legal autonomy over matters tied to Tangata Whenua cultural practices and rights under tikanga (customary law). Therefore, New Zealand courts might lack jurisdiction over cases involving tikanga, particularly where actions do not violate broader human rights principles.
5. The “Freeman” Argument and Tangata Whenua Rights: Although the courts have rejected “sovereign citizen” and “freeman” ideology, Tangata Whenua customary rights differ significantly. They are grounded in historical treaties and international recognition of Indigenous autonomy, not in personal sovereignty claims without a collective or historical basis. Therefore, dismissing Tangata Whenua jurisdictional arguments by conflating them with “freeman” arguments may disregard New Zealand’s obligations under both international law and the Treaty partnership. This could lead to an unfair application of jurisdiction in cases where Tangata Whenua individuals assert sovereignty and customary rights.
In summary, we affirm that New Zealand, as a state signatory to UNDRIP and a successor to British obligations under the Treaty, must respect Tangata Whenua autonomy, particularly in matters linked to Indigenous cultural practices. The Treaty of Waitangi, framed as a partnership rather than cession, demands that New Zealand reconsider their flawed claims of unilateral jurisdiction over Tangata Whenua individuals, especially when the individuals invoke application of customary and diplomatic protections rooted in international law.
SUCCESSION APPLICATION IN LAW AND INHERITANCE
The concepts of succession, jurisdiction, and sovereignty in relation to the monarchy, government, and Tangata Whenua Treaty partnerships intertwine deeply with the historical context of New Zealand's treaties, particularly in recognition of He Whakaputanga with respect to the signatories of Te Tiriti o Waitangi
Monarchical and Government Succession
1. Succession in Monarchy:
o Monarchies operate on a system of succession, where power and authority are passed down through a defined line of inheritance. This established order allows monarchs to claim authority over a territory based on lineage and historical entitlement, which is recognized by their subjects and other states.
o This concept is rooted in the principle of continuity, where the reigning monarch represents the state’s historical and cultural legacy, reinforcing their legitimacy.
2. Government and Legal Jurisdiction:
o Similarly, modern governments also function on principles of succession, with authority passed through constitutional frameworks. This legal inheritance implies that current governments derive their powers from previous governing bodies.
o In New Zealand, the government’s legitimacy is argued to arise from its historical agreements. The foundational contract of New Zealand’s existence Te Tiriti O involves a partnership with Tangata Whenua as indigenous equal people.
Treaty Partnership and Responsibilities
1. Treaty Signatories and Sovereignty:
o The Tiriti o Waitangi, signed in 1840, established a partnership between the British Crown and the chiefs of Nu Tireni. It is important to note that the Tangata Whenua signatories retained their sovereignty and authority over their Whenua and resources.
o The Whakaputanga declared the independence of the United Tribes of New Zealand and recognized the equal status of Tangata Whenua as sovereign entities before the arrival of British settlers. The British Crown acknowledged this status through the Treaty, which means they cannot unilaterally claim jurisdiction over Tangata Whenua without recognizing this inherent sovereignty.
2. Inherent Self-Determination:
o The principle of self-determination is fundamental to Tangata Whenua governance. It asserts that Tangata Whenua have the right to govern themselves, make decisions about their affairs, and manage their resources without external interference.
o This self-determining authority stems from the historical context of Tangata Whenua sovereignty, which existed before colonization. Therefore, any claim to jurisdiction by the government must be grounded in the acknowledgment of this prior authority.
Jurisdiction and Inherited Power
• When discussing jurisdiction, it is essential to recognize that if the government’s authority is inherited from a power (the Crown) that accepted equal status with Tangata Whenua, then it is legally and morally obligated to respect the rights and responsibilities toward Tangata Whenua as outlined in the Treaty and Whakaputanga which is the acceptance of their limited jurisdiction and no jurisdiction over the Tangata Whenua.
• Any attempt to exert jurisdiction over Tangata Whenua without their consent or recognition of their rights undermines the original agreements made in both the Treaty and He Whakaputanga. As articulated in various legal and scholarly discussions, including works by legal scholars and Tangata Whenua leaders, such as those found in the Waitangi Tribunal reports and Treaty settlement processes, there is a clear call for the government to respect uphold and restore Tangata Whenua sovereignty to their fullest.
Conclusion
The relationship between the monarchy, government, and Tangata Whenua is intricately linked through the principles of succession and jurisdiction. The historical context of the Whakaputanga and the Tiriti o Waitangi establishes that Tangata Whenua sovereignty predates the crowns claims of sovereignty and jurisdiction, and therefore, any governance exercised by the Crown must honor the inherent sovereignty of Tangata Whenua people as any authority they exercise they obtained from Tangata Whenua through the Treaty.

24/09/2023

How the Diplomatic Immunity Cards work

The Diplomatic Immunity Cards have multiple functions and work as a preventative - ideally you would obtain a Diplomatic Immunity Card from us and present it to the New Zealand Government Agents if they are over stepping your human rights - the cards main feature is the 1834 flag displayed on our Diplomatic Immunity cards that was gifted by KING WILLIAM IV to the Tinorangatira (Maori High Chiefs) in 1834 and is the actual correct flag of our nation. The 1834 flag has a very powerful standing which includes Diplomatic

Immunity & being a PASSPORT into any land and water of the world.

As an official identification card that is independent from the New Zealand Government Identification Cards - this allows the card bearer the ability to "avoid entering into CONTRACT "with the New Zealand Government agents.

​CONTRACT LAW is how the New Zealand Government Agents trick you into thinking you have broken the law - when in fact most of the time they are violating your HUMAN RIGHTS. That is why we tell all of our followers not to sign anything.

NO CONTRACT = NO CASE. In a civil matter if you have no contractual agreement with the POLICE or its Principle the CROWN agent capacity then the CASE does not apply to you - this can be brought up in court if you find yourself having to defend your innocence.

​Your Diplomatic Immunity Card displays your nation as being Te-Moana-Nui-A-Kiwa.

Te-Moana-Nui-A-Kiwa is an internationally recognised independent nation.

Te-Moana-Nui-A-Kiwa is our PRIMARY jurisdiction that spans from Hawaii, Rapanui, Rarotonga, Samoa, Te-Waka-A-Maui, Te-Ika-A-Maui and Wharekauri. New Zealand lays within Te-Moana-Nui-A-Kiwa and is a SECONDARY jurisdiction - this fact can be easily proven as NEW ZEALAND started in 1841 as the NEW ZEALAND LAND COMPANY. A Company is a corporation and not really a country.

​DIPLOMATIC IMMUNITY CARDS are a necessity for people who live in a modern world - especially for Polynesians - because Polynesian people have unique cultural values that need to be protected.

Here at MAORI RANGER SECURITY DIVISION we understand that the NEW ZEALAND GOVERNMENT is an unlawful entity and want to assist people before they get into trouble with the NZ Police, Ministry of Fisheries or Oranga Tamariki.

Our SENIOR MAORI RANGER SECURITY DIVISION team members can issue DIPLOMATIC IMMUNITY CARDS to anyone who is born within TE-MOANA-NUI-A-KIWA. - however we really need the card customers to support us also - we have grown to over 7000 members and are unable to give each individual personal support - please don't expect us to do your court cases - please learn the information available on this website and use your card and your initiative to become independent and free.

​Please explore this website and watch all of the videos in order to gain confidence and ward off the New Zealand Government agents for yourself - the goal is to learn your rights before ORANGA TAMARIKI uplift your tamariki or before the NZ POLICE try to get you into a contract. As once you are already in trouble it is a lot harder to get your self out of trouble.

​NEW ZEALAND POLICE - Please be polite to the NEW ZEALAND POLICE at all times as they may not be aware of that they are acting ULTA VIRES or outside of their JURISDICTION. If the situation allows - please refer them to this website. If you have harmed someone or stolen or broken someones property then you still will be held to account in the NEW ZEALAND COURTS. Our cards are designed to protect innocent people who become victims of the systemic abuses of NEW ZEALAND GOVERNMENT corporate interests and/or the modern legislation's that violate our HUMAN RIGHTS.

​MINISTRY OF FISHERIES - Maori Ranger Security Division asks that everyone respects the FISHING RESERVES RULES in accordance with TIKANGA.

​MINISTRY OF CHILDREN - What to do if Oranga Tamariki are attempting to uplift your child:

Step 1 - present your child's Te-Moana-Nui-A-Kiwa Diplomatic Immunity Card and tell the NEW ZEALAND ORANGA TAMARIKI agents that: they have no jurisdiction over you - literally - because you come under the Te-Moana-Nui-A-Kiwa jurisdiction.

Step 2 - Politely but firmly instruct the Oranga Tamariki Agents to leave. If they are accompanied by New Zealand Police then ask the Police :"have you observed a breach of the peace officer? If not then you are trespassing and you must leave the property as there is NO CRIME."

​Step 3 - Do not sign anything (signing traps you into a contract that will be used against you in court)

TIP: NO CONTRACT = NO CASE. In a civil matter if you have no contractual agreement with the POLICE or its Principle the CROWN agent capacity then the CASE does not apply to you - this can be brought up in court if you find yourself having to defend your innocence.

​INTERNATIONAL RULES OF CONTRACTING : if there are NO BENEFITS to you then WHY would you CONTRACT? Being forced to CONTRACT is called COMPELLED PERFORMANCE and is unlawful.

​3 MAIN POINTS OF CONTRACTS:

​1 - There MUST be an offer

2 - There MUST be acceptance or a counter offer and then acceptance

3 - Quid Pro Quo - which means = something for something (known as consideration)

​Note: Acceptance can be saying nothing - this is called acquiescence ( in other words your silence is considered consent)

​Example: If ORANGA TAMARIKI try and enter your home or offer you a food parcel or try and organise a whanau hui - then you MUST SAY NO. ORANGA TAMARIKI agents are known to use the trick of OFFERING as a way to bind you into a CONTRACTUAL AGREEMENT.

​IMPORTANT: If the other parent of your tamariki is the cause behind Oranga Tamariki interference - please arrange mediation with the other parent and explain to them the danger of going through the family court system is that you may both lose custody of your tamariki. A peaceful resolve is always the best path to take in order to achieve minimal involvement with third party interlopers such as Oranga Tamariki.

​When you purchase a $25 card for your tamariki - we put your tamariki into the Te-Moana-Nui-A-Kiwa jurisdiction - so that they are safe from the New Zealand Oranga Tamariki Agents.

​Make sure you verbally tell the Oranga Tamariki Agents that they have no jurisdiction over you or your tamariki - tell them to leave. If they keep coming back to your home and harassing you - then continue telling them to leave until they give up. Never surrender to Oranga Tamariki Agents - have a neighborhood wananga or drill practice - so that the parents and tamariki in your area are prepared and confident against the creepy Oranga Tamariki Agents.

​Tamariki cards last 10 years which equates to $2.50c a year and are well worth the price.

​When you obtain a Diplomatic Immunity Card from us we are really just reinstating the HUMAN RIGHTS you already had. Please use your card at every opportunity so that the cards gain recognition - and the concept of human freedom becomes mainstream again.

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