UNITED WORLD TRIBES OF IO
LIFE FORCE OF FIRST NATIONS PEOPLE
NEW EARTH ALLIANCE
AVAIKI-NUI | RAPA-NUI | HOKIANGA-NUI KI AOTEARO[H]Ā
TAPATORU MOANA-NUI-A-KIVA
(THE PACIFIC TRIANGLE)
TAPATORU MOANA-NUI-A-KIVA
(THE PACIFIC TRIANGLE)
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@gain2u UNITED WORLD TRIBES - NEW EARTH ALLIANCE
♬ original sound - gain2u
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WHARE ARIKI
4-7 NOVEMBER 2026 - HOKIANGA, NORTHLAND, [NEW ZEALAND]
Te Puna o Te Ao Marama - Spring of the Light World
NGĀ WHARE ARIKI
TE TIKANGA KATOA - OVERALL MEANING
[The Complete Meaning]
Mana
· Authority and power: An inherited and spiritual source of power, prestige, and jurisdiction.
· Responsibility: The duty to protect, nurture, and manage people, resources, and places correctly.
Tangata Whenua
· People of the land: The local indigenous group, iwi (tribe), or hapū (sub-tribe) tied to a specific area through whakapapa (genealogy) and ancestral history.
· Custodianship: Those who hold the primary right and obligation to care for the local environment and host visitors.
Rangatira
· Chief or leader: A person of high rank who guides the community.
· Noble qualities: True leadership defined by a deep care for the integrity, prosperity, and well-being of the people and the land.
A-Z WORDS & MEANINGS
1. Arikitanga means Monarchy
2. Arohā means love, compassion, empathy, and affection. It is a deep and broad concept that goes beyond simple romance to include human connection, empathy, and caring for others.
3. Kaitiakitanga - guardianship, stewardship, trusteeship, trustee, trust.
4. Kotahitanga - unity, togetherness, solidarity, collective action. Māori Parliament, Federated Māori Assembly - a movement for self-government and national unity among Māori kinship groups during the 19th Century. Strong in the Wairarapa where two parliamentary meetings were held at Papawai in 1897.
5. Mana tāngata whenua rangatira translates to the spiritual authority, customary rights, and leadership of the indigenous people of the land.
6. Mana Whenua Tuku Iho and Taonga Tuku Iho. From a Māuri worldview, mana whenua tuku iho and the kaitiakitanga authority over land, taonga tuku iho literally mean the collective treasures of our ancestors. In a metaphoric sense they refer to the accumulated knowledge and cultural aspirations Tāngata Māuri have for themselves and for their future generations.
7. Manaakitanga - hospitality, kindness, generosity, support - the process of showing respect, generosity and care for others. Manaaki - to support, take care of, give hospitality to, protect, look out for - show respect, generosity and care for others.
8. Māuri (noun) life principle, life force, vital essence, special nature, a material symbol of a life principle, source of emotions - the essential quality and vitality of a being or entity. Also used for a physical object, individual, ecosystem or social group in which this essence is located.
9. Māuri mana motuhake combines māuri (the life force or essence), mana (authority, power, or spiritual prestige), and motuhake (separate, independent, or autonomous) to mean an independent, self-determined life force and authority over one's own destiny. It describes sovereign self-control and distinct cultural identity. (noun) separate identity, autonomy, self-government, self-determination, independence, sovereignty, authority - mana through self-determination and control over one's own destiny.
10. Suverän - A supreme lord or ruler; one who possesses the highest authority without control. Some kings are Suveräns in their dominions; the authority of others is limited. The Creator is the Suverän of all that he has made. ... A supreme magistrate, lord or king.
11. Tino Rangatiratanga (noun) self-determination, sovereignty, autonomy, self-government, domination, rule, control, power.
12. Whakataukī are metaphors that support critical thinking by allowing the receiver of the whakataukī to consider another way of thinking from a worldview other than their own. To affirm whakataukī is to accept the indigeneity of a Māuri/iwi lens and invites the receiver to align their thought processes to this.
13. Whanaungatanga - relationship, kinship, sense of family connection - a relationship through shared experiences and working together which provides people with a sense of belonging. It develops as a result of kinship rights and obligations, which also serve to strengthen each member of the kin group. It also extends to others to whom one develops a close familial, friendship or reciprocal relationship.
EMBLEM
Te Whare Ariki emblem represents the royal house, royal family, or noble lineage, headship, mana motuhake authority or spiritual power, separate identity, autonomy, and self-determination, wisdom, knowledge, spiritual enlightenment.
It further symbolises Arikitanga, Paramount Leadership, guardianship, service, honour, integrity, dignity, responsibility, and the obligations carried by those entrusted with Headship.
It symbolises the sacred transition from Te Ao Wairua [Spiritual World] and acknowledges the mana [supreme authority] and standing of every participating Ariki [Paramount Chief] and Ngā Whare Ariki [Royal Houses].
Each Whare has its own sacred genealogy known only by them.
CROWN
A single central feather stands at the centre of the headpiece — Flanking the central feather are six visible feathers, three on the left side and three on the right side. Behind the visible feathers are six additional feathers that are concealed from frontal view and cannot be seen when viewing the emblem from the front. 13 feathers in total around the crown of the head. Together, the six visible feathers, the six concealed feathers, and the central feather comprise the thirteen feathers of the 13 dimensions where IO resides.
The central feather represents the Thirteenth Rangitūhaha [the Thirteenth Dimension], the highest point of connection, unity, consciousness, and return. Together, the twelve surrounding feathers and the central feather comprise the Thirteen Rangitūhaha of IO Te Rangitūātinitini [IO of the Infinite Dimensions] and symbolise the journey of consciousness, Mauri [Life Force], and lived experience throughout the many dimensions of existence, of which are infinite.
THE NUMBERS
The numbers associated with IO within this symbolism are 1, 0, 10, 12, and 13:
1 — represents the singular source.
0 — represents Te Korekore [the Void / the infinite field of unlimited potential].
10 — represents completion and return to unity.
12 — represents the Twelve Rangitūhaha, the dimensions through which consciousness, Mauri, experience, and creation move and are expressed.
13 — represents the Thirteenth Rangitūhaha, the highest point of connection, unity, consciousness, and return.
Together, these numbers express the movement from source, through potential, into manifestation, throughout the dimensions of existence, and ultimately back into unity.
For this reason, stands not only as a symbol of birth, leadership, and Arikitanga, but also as a representation of the thirteen dimensions through which consciousness, experience, and Mauri move.
GOLD
Gold symbolises honour, wisdom, knowledge, excellence, achievement, prosperity, permanence, and legacy.
Within United World Tribes it represents the value placed upon whakapapa [genealogy / ancestral lineage], sacred knowledge, leadership, lived experience, cultural continuity, and future generations.
Gold symbolises the light of knowledge emerging into the world through service, leadership, and experience.
BLACK BACKGROUND
Black symbolises Āio Te Korekore [Eternal Peace throughout Eternity], dignity, strength, sacredness, permanence, formality, and timelessness.
It provides the lived experience foundation upon which the gold elements emerge.
The contrast between black and gold symbolises knowledge, wisdom, leadership, and consciousness emerging from the deeper mysteries of existence.
MAURI
Mauri [The Eternal Life Force] is the spiritual life force that moves throughout the entire emblem.
Unlike the other elements of the emblem, Mauri is not confined to a single symbol or position. It flows through the entire emblem — the Kōrūrū, Manukura, the Pōhutukawa Kōwhai Wreath, the interwoven relationships, and all participating Whare Ariki.
Mauri is the living presence that gives movement, vitality, purpose, and life to the whole.
It connects IO, Te Kōtahitanga Ō Ngā Whare Ariki, the participating Whare Ariki, and the pursuit of higher consciousness.
Mauri is experienced through living, observing, participating, relating, serving, learning, and growing. It is not merely understood intellectually but known through direct lived experience.
Without Mauri, the emblem is merely a collection of symbols. With Mauri, the emblem becomes living, relational, and active.
Mauri therefore represents the spiritual life force of IO that flows through all things and unites the various elements of the emblem into a single living expression of Te Kōtahitanga Ō Ngā Whare Ariki [Unity].
THE FERNS
They present humility, sincerity, and God's hidden grace
EYES [Kanohi]
The phrase "the eyes of Io supreme" connects to indigenous Polynesian and Māori traditions regarding Io, the supreme deity and ultimate origin of life, as well as involving all-seeing divine gazes.
Contexts of Io and Supreme Vision
· Māori Tradition: Io-matua-kore is viewed as the parentless, supreme source of all life and sacred knowledge, whose unseen presence and spiritual order watch over the cosmos.
· Alternative Meanings: Similar phrases refer to apocalyptic "supreme eyes" or celestial entities capable of perceiving or erasing all existence.
ORIGIN - STAR SEEDS
We are Purapura Whetū
Whetū means star in Te Aka Māori Dictionary, connecting us to the celestial origins, ancestors, and the traditional navigation and stories written in the night sky.
Connection to the Stars
· Tupuna (Ancestors): In Māori tradition, those who pass on are often seen as returning to the heavens, becoming stars like Pōhutukawa in the Matariki cluster.
· Purapura Whetū: Known as star seeds or stardust, representing our fundamental connection to the universe.
· Navigation and Time: Stars served as vital indicators for planting, harvesting, and voyaging across the vast ocean.
Matāriki
(personal noun) Pleiades, Messier 45 - an open cluster of many stars in Te Kāhui o Matariki, with at least nine stars visible to the naked eye. The brightest star in the centre of the cluster, also known as Matariki (Alcyone), married Rehua (Antares) and is the mother of the other eight stars of the Pleiades known to Māori. The other eight stars are: Tupuārangi (Atlas), Waipunarangi (Electra), Waitī (Maia), Ururangi (Merope), Tupuānuku (Pleione), Waitā (Taygeta), Pōhutukawa (Sterope) and Hiwa-i-te-rangi (Calaeno). The first appearance before sunrise of Matariki in the north-eastern sky, in the Tangaroa phase of the lunar month, indicates the beginning of the Māori year - about mid-June - and is the cause for celebrations. Matariki disappears at the end of the Māori year and traditionally this was also a reason for celebration with some iwi. During this time when Matariki was absent from the sky, she was said to visit four places, each for seven nights, Maukahau, Tārarau-ātea, Papa-whakatangitangi and Tītore-māhu-tū. Matariki is a truncated version of the name Ngā Mata o te Ariki Tāwhirimātea (the eyes of the atua Tāwhirimātea). Matariki is associated with good health and wellbeing.
TE TIKANGA KATOA - OVERALL MEANING
[The Complete Meaning]
Mana
· Authority and power: An inherited and spiritual source of power, prestige, and jurisdiction.
· Responsibility: The duty to protect, nurture, and manage people, resources, and places correctly.
Tangata Whenua
· People of the land: The local indigenous group, iwi (tribe), or hapū (sub-tribe) tied to a specific area through whakapapa (genealogy) and ancestral history.
· Custodianship: Those who hold the primary right and obligation to care for the local environment and host visitors.
Rangatira
· Chief or leader: A person of high rank who guides the community.
· Noble qualities: True leadership defined by a deep care for the integrity, prosperity, and well-being of the people and the land.
A-Z WORDS & MEANINGS
1. Arikitanga means Monarchy
2. Arohā means love, compassion, empathy, and affection. It is a deep and broad concept that goes beyond simple romance to include human connection, empathy, and caring for others.
3. Kaitiakitanga - guardianship, stewardship, trusteeship, trustee, trust.
4. Kotahitanga - unity, togetherness, solidarity, collective action. Māori Parliament, Federated Māori Assembly - a movement for self-government and national unity among Māori kinship groups during the 19th Century. Strong in the Wairarapa where two parliamentary meetings were held at Papawai in 1897.
5. Mana tāngata whenua rangatira translates to the spiritual authority, customary rights, and leadership of the indigenous people of the land.
6. Mana Whenua Tuku Iho and Taonga Tuku Iho. From a Māuri worldview, mana whenua tuku iho and the kaitiakitanga authority over land, taonga tuku iho literally mean the collective treasures of our ancestors. In a metaphoric sense they refer to the accumulated knowledge and cultural aspirations Tāngata Māuri have for themselves and for their future generations.
7. Manaakitanga - hospitality, kindness, generosity, support - the process of showing respect, generosity and care for others. Manaaki - to support, take care of, give hospitality to, protect, look out for - show respect, generosity and care for others.
8. Māuri (noun) life principle, life force, vital essence, special nature, a material symbol of a life principle, source of emotions - the essential quality and vitality of a being or entity. Also used for a physical object, individual, ecosystem or social group in which this essence is located.
9. Māuri mana motuhake combines māuri (the life force or essence), mana (authority, power, or spiritual prestige), and motuhake (separate, independent, or autonomous) to mean an independent, self-determined life force and authority over one's own destiny. It describes sovereign self-control and distinct cultural identity. (noun) separate identity, autonomy, self-government, self-determination, independence, sovereignty, authority - mana through self-determination and control over one's own destiny.
10. Suverän - A supreme lord or ruler; one who possesses the highest authority without control. Some kings are Suveräns in their dominions; the authority of others is limited. The Creator is the Suverän of all that he has made. ... A supreme magistrate, lord or king.
11. Tino Rangatiratanga (noun) self-determination, sovereignty, autonomy, self-government, domination, rule, control, power.
12. Whakataukī are metaphors that support critical thinking by allowing the receiver of the whakataukī to consider another way of thinking from a worldview other than their own. To affirm whakataukī is to accept the indigeneity of a Māuri/iwi lens and invites the receiver to align their thought processes to this.
13. Whanaungatanga - relationship, kinship, sense of family connection - a relationship through shared experiences and working together which provides people with a sense of belonging. It develops as a result of kinship rights and obligations, which also serve to strengthen each member of the kin group. It also extends to others to whom one develops a close familial, friendship or reciprocal relationship.
EMBLEM
Te Whare Ariki emblem represents the royal house, royal family, or noble lineage, headship, mana motuhake authority or spiritual power, separate identity, autonomy, and self-determination, wisdom, knowledge, spiritual enlightenment.
It further symbolises Arikitanga, Paramount Leadership, guardianship, service, honour, integrity, dignity, responsibility, and the obligations carried by those entrusted with Headship.
It symbolises the sacred transition from Te Ao Wairua [Spiritual World] and acknowledges the mana [supreme authority] and standing of every participating Ariki [Paramount Chief] and Ngā Whare Ariki [Royal Houses].
Each Whare has its own sacred genealogy known only by them.
CROWN
A single central feather stands at the centre of the headpiece — Flanking the central feather are six visible feathers, three on the left side and three on the right side. Behind the visible feathers are six additional feathers that are concealed from frontal view and cannot be seen when viewing the emblem from the front. 13 feathers in total around the crown of the head. Together, the six visible feathers, the six concealed feathers, and the central feather comprise the thirteen feathers of the 13 dimensions where IO resides.
The central feather represents the Thirteenth Rangitūhaha [the Thirteenth Dimension], the highest point of connection, unity, consciousness, and return. Together, the twelve surrounding feathers and the central feather comprise the Thirteen Rangitūhaha of IO Te Rangitūātinitini [IO of the Infinite Dimensions] and symbolise the journey of consciousness, Mauri [Life Force], and lived experience throughout the many dimensions of existence, of which are infinite.
THE NUMBERS
The numbers associated with IO within this symbolism are 1, 0, 10, 12, and 13:
1 — represents the singular source.
0 — represents Te Korekore [the Void / the infinite field of unlimited potential].
10 — represents completion and return to unity.
12 — represents the Twelve Rangitūhaha, the dimensions through which consciousness, Mauri, experience, and creation move and are expressed.
13 — represents the Thirteenth Rangitūhaha, the highest point of connection, unity, consciousness, and return.
Together, these numbers express the movement from source, through potential, into manifestation, throughout the dimensions of existence, and ultimately back into unity.
For this reason, stands not only as a symbol of birth, leadership, and Arikitanga, but also as a representation of the thirteen dimensions through which consciousness, experience, and Mauri move.
GOLD
Gold symbolises honour, wisdom, knowledge, excellence, achievement, prosperity, permanence, and legacy.
Within United World Tribes it represents the value placed upon whakapapa [genealogy / ancestral lineage], sacred knowledge, leadership, lived experience, cultural continuity, and future generations.
Gold symbolises the light of knowledge emerging into the world through service, leadership, and experience.
BLACK BACKGROUND
Black symbolises Āio Te Korekore [Eternal Peace throughout Eternity], dignity, strength, sacredness, permanence, formality, and timelessness.
It provides the lived experience foundation upon which the gold elements emerge.
The contrast between black and gold symbolises knowledge, wisdom, leadership, and consciousness emerging from the deeper mysteries of existence.
MAURI
Mauri [The Eternal Life Force] is the spiritual life force that moves throughout the entire emblem.
Unlike the other elements of the emblem, Mauri is not confined to a single symbol or position. It flows through the entire emblem — the Kōrūrū, Manukura, the Pōhutukawa Kōwhai Wreath, the interwoven relationships, and all participating Whare Ariki.
Mauri is the living presence that gives movement, vitality, purpose, and life to the whole.
It connects IO, Te Kōtahitanga Ō Ngā Whare Ariki, the participating Whare Ariki, and the pursuit of higher consciousness.
Mauri is experienced through living, observing, participating, relating, serving, learning, and growing. It is not merely understood intellectually but known through direct lived experience.
Without Mauri, the emblem is merely a collection of symbols. With Mauri, the emblem becomes living, relational, and active.
Mauri therefore represents the spiritual life force of IO that flows through all things and unites the various elements of the emblem into a single living expression of Te Kōtahitanga Ō Ngā Whare Ariki [Unity].
THE FERNS
They present humility, sincerity, and God's hidden grace
EYES [Kanohi]
The phrase "the eyes of Io supreme" connects to indigenous Polynesian and Māori traditions regarding Io, the supreme deity and ultimate origin of life, as well as involving all-seeing divine gazes.
Contexts of Io and Supreme Vision
· Māori Tradition: Io-matua-kore is viewed as the parentless, supreme source of all life and sacred knowledge, whose unseen presence and spiritual order watch over the cosmos.
· Alternative Meanings: Similar phrases refer to apocalyptic "supreme eyes" or celestial entities capable of perceiving or erasing all existence.
ORIGIN - STAR SEEDS
We are Purapura Whetū
Whetū means star in Te Aka Māori Dictionary, connecting us to the celestial origins, ancestors, and the traditional navigation and stories written in the night sky.
Connection to the Stars
· Tupuna (Ancestors): In Māori tradition, those who pass on are often seen as returning to the heavens, becoming stars like Pōhutukawa in the Matariki cluster.
· Purapura Whetū: Known as star seeds or stardust, representing our fundamental connection to the universe.
· Navigation and Time: Stars served as vital indicators for planting, harvesting, and voyaging across the vast ocean.
Matāriki
(personal noun) Pleiades, Messier 45 - an open cluster of many stars in Te Kāhui o Matariki, with at least nine stars visible to the naked eye. The brightest star in the centre of the cluster, also known as Matariki (Alcyone), married Rehua (Antares) and is the mother of the other eight stars of the Pleiades known to Māori. The other eight stars are: Tupuārangi (Atlas), Waipunarangi (Electra), Waitī (Maia), Ururangi (Merope), Tupuānuku (Pleione), Waitā (Taygeta), Pōhutukawa (Sterope) and Hiwa-i-te-rangi (Calaeno). The first appearance before sunrise of Matariki in the north-eastern sky, in the Tangaroa phase of the lunar month, indicates the beginning of the Māori year - about mid-June - and is the cause for celebrations. Matariki disappears at the end of the Māori year and traditionally this was also a reason for celebration with some iwi. During this time when Matariki was absent from the sky, she was said to visit four places, each for seven nights, Maukahau, Tārarau-ātea, Papa-whakatangitangi and Tītore-māhu-tū. Matariki is a truncated version of the name Ngā Mata o te Ariki Tāwhirimātea (the eyes of the atua Tāwhirimātea). Matariki is associated with good health and wellbeing.
PROGRAMME 2026
Private & By Invitation Only
Any person arriving without an invitation or whose name does not appear on the approved attendance register will not be admitted.
✦◆✦Pākanae Maraeroa
Corner of State Highway 12 & Waiotemarama Gorge Road, Pākanae, RD3 Kaikohe, South Hokianga, Northland, NZ
Te Hokianga Nui a Kupe
4–7 November 2026
✦◆✦Host Whare Ariki — 2026
TE WHARE MĀTĀMUATANGA Ō IO – AOTEAROHĀ KĀWANATANGA
Purpose: Formal Ariki Regalia Required
WEDNESDAY 4 NOVEMBER 2026
[Wednesday, 4 November 2026]
2:00pm
WHARE ARIKI PŌHIRI — Arrival of Invited Whare Ariki
Accommodation Check-In
WHAKAWHANAUNGATANGA — The Sacred Circle (Formal Attire)
Evening Dinner (Formal Attire)
After Dinner
Karakia (Closing Prayer) — Retire & Rest
THURSDAY 5 NOVEMBER 2026
[Thursday, 5 November 2026]
8:00am
Breakfast
9:00am
Karakia (Opening Prayer)
Lunch
2:00pm – 4:00pm
STRATEGIC DISCUSSIONS — Round Table
Shower and Prepare — Formal Regalia Required
5:00pm – 7:00pm
OFFICIAL ARIKI SIGNING — Charter of Alliance and Mutual Support
7:30pm
DINNER — Formal Evening Reception
Karakia (Closing Prayer) — Retire & Rest
FRIDAY 6 NOVEMBER 2026
[Friday, 6 November 2026]
5:00am
Pure Cleansing at Opononi — Please be on time
Breakfast (Pākanae Maraeroa)
After Breakfast
Freshen Up
9:00am
Opening Karakia — Hui Ariki in Wharenui (Attire: Semi-Formal)
9:30am – 10:00am — TE WHARE MĀTĀMUATANGA Ō IO – AOTEAROHĀ KĀWANATANGA
10:00am – 10:30am — SOVEREIGN EMPIRE - ONE UNIVERSAL UNIFIED GOVERNANCE
10:30am – 11:00am — CENTRAL FINANCE & INVESTMENTS FOUNDATION
11:00am – 11:30am — SOVEREIGN INTEGRAAL CREDIT DEPOSITORY
11:30am – 12:00pm — SUVERAN LORES PROTECTORATE
12:00pm – 12:30pm — MASTER DYNASTY TRUST12:30pm
Lunch
2:00pm – 2:30pm — MARSICH CROWN KINGDOM
2:30pm – 3:00pm — GAIN2U NETWORK and GAIN2UMATRIX
3:00pm – 3:30pm — GAIN2U - CREDIT EXCHANGE
3:30pm – 4:00pm — THE SYNDICATE COOPERATIVE
4:00pm – 4:30pm — SYDNICATE 1000 GROUP FOUNDATION
4:30pm – 5:00pm — SYNDICATE CATALYST
5:00pm – 7:00pm — TE WHARE TAPU O TĀNGATA MĀURIRest and Refresh
7:30pm
Dinner
9:00pm
Open Information Sharing / Waiata (Song)
10:00pm
Karakia (Closing Prayer) — Retire & Rest
SATURDAY 7 NOVEMBER 2026
[Saturday, 7 November 2026]
8:00am
Breakfast
9:00am
Karakia (Opening Prayer) — Mihimihi and Reflections
10:00am
COLLECTIVE EVALUATION
Gifting Ceremony
10:45am
Clean up
12:00pm
Official Closing — Karakia (Closing Prayer) — Depart at Leisure
✦◆✦Ngā Tūranga
Whare Ariki RequirementsEach Whare Ariki is requested to be represented by the following members wherever possible:
PŪKŌRERO
Official Orator and Speaker of the Whare. The Pūkōrero speaks on behalf of the Ariki and may speak in their own language.
TOHUNGA
Spiritual Adviser and Ceremonial Guide. Responsible for spiritual representation and participation in ceremonial proceedings.
RANGATIRA
Chief Administrator and Coordinator of Delegation Affairs.
POUTIRIAO
Guardian, Protector, and Security Representative. (At least one, maximum two)
Additional Whānau members may accompany the delegation at the discretion of each Whare Ariki. Any associated costs remain the responsibility of that Whare Ariki.
The purpose of these roles is to ensure that each Whare Ariki is represented in matters of ceremony, protocol, spirituality, organisation, safety, care, and protection throughout the duration of WHARE ARIKI 2026.
✦◆✦Flag Requirements
Each Whare Ariki is required to provide:
19 Waiotemarama Gorge Road, Opononi 0473, RD3 Kaikohe, Northland, New Zealand
✦◆✦Payment Schedule
$500 NZD deposit Due by 30 AUGUST 2026
$250 NZDDue by 30 SEPTEMBER 2026
$250 NZDDue by 30 OCTOBER 2026Total Contribution: $1,000 NZD per person
✦◆✦Special Protocol
✦◆✦Whare Ariki Hosts — 2026
TE WHARE MĀTĀMUATANGA Ō IO – AOTEAROHĀ KĀWANATANGA
Each Whare Ariki is required to provide:
Public/Private Name(s), Organisation(s), Title, Territory, Royal Lineage RSVP
✦◆✦Ngā Wāhi Tapu
Special PlacesArai Te Uru Nature Reserve
Te Hokianga-Nui o Kupe
Manea — Footprints of Kupe
Cultural heritage centre honouring the great navigator Kupe
Waipoua Forest — Tāne Mahuta
Lord of the Forest — the largest known living kauri tree
Pākanae Maraeroa — Moetara Motu Tongapōrutu
Ngāti Korokoro, Ngāti Wharara, me Te Pouka
RSVP & CONTACT
Email: [email protected]
Contact: 0273377577
Late RSVPs will not be accepted
Any person arriving without an invitation or whose name does not appear on the approved attendance register will not be admitted.
✦◆✦Pākanae Maraeroa
Corner of State Highway 12 & Waiotemarama Gorge Road, Pākanae, RD3 Kaikohe, South Hokianga, Northland, NZ
Te Hokianga Nui a Kupe
4–7 November 2026
✦◆✦Host Whare Ariki — 2026
TE WHARE MĀTĀMUATANGA Ō IO – AOTEAROHĀ KĀWANATANGA
Purpose: Formal Ariki Regalia Required
- To honour IO Supreme
- To honour Kupe Nuku-roa
- To honour Ngā Whare Ariki
- To remember 20 March 1834 and 28 OCTOBER 1835 Covenant
WEDNESDAY 4 NOVEMBER 2026
[Wednesday, 4 November 2026]
2:00pm
WHARE ARIKI PŌHIRI — Arrival of Invited Whare Ariki
- Song for Whare Ariki (The Journey)
- Official Welcome PŌHIRI
- Raising of the Flags of Each Whare Ariki
- Official Individual & Group Photographs
- Light refreshments, meet and greet
Accommodation Check-In
- Settle Into Accommodation
- Refresh and Prepare
WHAKAWHANAUNGATANGA — The Sacred Circle (Formal Attire)
- Karakia (Opening Prayer)
- Song for Whare Ariki (The Ariki)
- Official Introductions of Whare Ariki
- Introductions of Whānau
- Song for Whare Ariki (The Tupuna)
Evening Dinner (Formal Attire)
- Karakia (Prayer) & Meal
After Dinner
- Fellowship
- Networking
Karakia (Closing Prayer) — Retire & Rest
THURSDAY 5 NOVEMBER 2026
[Thursday, 5 November 2026]
8:00am
Breakfast
9:00am
Karakia (Opening Prayer)
- Other Tribal Nations Introductions
- Discussions — Cooperative Business, Trade & Exchange, Non-Government Foundations
Lunch
2:00pm – 4:00pm
STRATEGIC DISCUSSIONS — Round Table
- Relationship Building
- Future Planning
- Future Gatherings
- Collective Aspirations
Shower and Prepare — Formal Regalia Required
5:00pm – 7:00pm
OFFICIAL ARIKI SIGNING — Charter of Alliance and Mutual Support
7:30pm
DINNER — Formal Evening Reception
- Dress Code: Formal Attire
- Celebration of the Whare Ariki
Karakia (Closing Prayer) — Retire & Rest
FRIDAY 6 NOVEMBER 2026
[Friday, 6 November 2026]
5:00am
Pure Cleansing at Opononi — Please be on time
- Song for Whare Ariki (The Anointing)
- Karakia (Baptism Prayer)
- White Robes with under garments Required
- Tohi Ariki for Royal Bloodlines
- Video and Group Photographs
- Back to Marae to freshen up
Breakfast (Pākanae Maraeroa)
After Breakfast
Freshen Up
9:00am
Opening Karakia — Hui Ariki in Wharenui (Attire: Semi-Formal)
- Song for Whare Ariki (The Tupuna)
- Host Welcome Speech
- Anointing Certificates for NEW Ariki
9:30am – 10:00am — TE WHARE MĀTĀMUATANGA Ō IO – AOTEAROHĀ KĀWANATANGA
10:00am – 10:30am — SOVEREIGN EMPIRE - ONE UNIVERSAL UNIFIED GOVERNANCE
10:30am – 11:00am — CENTRAL FINANCE & INVESTMENTS FOUNDATION
11:00am – 11:30am — SOVEREIGN INTEGRAAL CREDIT DEPOSITORY
11:30am – 12:00pm — SUVERAN LORES PROTECTORATE
12:00pm – 12:30pm — MASTER DYNASTY TRUST12:30pm
Lunch
2:00pm – 2:30pm — MARSICH CROWN KINGDOM
2:30pm – 3:00pm — GAIN2U NETWORK and GAIN2UMATRIX
3:00pm – 3:30pm — GAIN2U - CREDIT EXCHANGE
3:30pm – 4:00pm — THE SYNDICATE COOPERATIVE
4:00pm – 4:30pm — SYDNICATE 1000 GROUP FOUNDATION
4:30pm – 5:00pm — SYNDICATE CATALYST
5:00pm – 7:00pm — TE WHARE TAPU O TĀNGATA MĀURIRest and Refresh
7:30pm
Dinner
9:00pm
Open Information Sharing / Waiata (Song)
10:00pm
Karakia (Closing Prayer) — Retire & Rest
SATURDAY 7 NOVEMBER 2026
[Saturday, 7 November 2026]
8:00am
Breakfast
9:00am
Karakia (Opening Prayer) — Mihimihi and Reflections
10:00am
COLLECTIVE EVALUATION
- Recommendations
- Future Planning
- Next Hui Ariki Hosts
Gifting Ceremony
10:45am
- Lowering of the Flags
- Closing Karakia
Clean up
12:00pm
Official Closing — Karakia (Closing Prayer) — Depart at Leisure
✦◆✦Ngā Tūranga
Whare Ariki RequirementsEach Whare Ariki is requested to be represented by the following members wherever possible:
PŪKŌRERO
Official Orator and Speaker of the Whare. The Pūkōrero speaks on behalf of the Ariki and may speak in their own language.
TOHUNGA
Spiritual Adviser and Ceremonial Guide. Responsible for spiritual representation and participation in ceremonial proceedings.
RANGATIRA
Chief Administrator and Coordinator of Delegation Affairs.
POUTIRIAO
Guardian, Protector, and Security Representative. (At least one, maximum two)
Additional Whānau members may accompany the delegation at the discretion of each Whare Ariki. Any associated costs remain the responsibility of that Whare Ariki.
The purpose of these roles is to ensure that each Whare Ariki is represented in matters of ceremony, protocol, spirituality, organisation, safety, care, and protection throughout the duration of WHARE ARIKI 2026.
✦◆✦Flag Requirements
Each Whare Ariki is required to provide:
- Two Whare Ariki Flags
- Two professional silver flag holders
- Flags are to be sent to the Host Whare Ariki no later than 31 October 2026
19 Waiotemarama Gorge Road, Opononi 0473, RD3 Kaikohe, Northland, New Zealand
- One flag will be displayed at Pākanae Maraeroa
- One flag will be flown during the Anointing Ceremony at Opononi at 5:00am on 6 NOVEMBER 2026
✦◆✦Payment Schedule
$500 NZD deposit Due by 30 AUGUST 2026
$250 NZDDue by 30 SEPTEMBER 2026
$250 NZDDue by 30 OCTOBER 2026Total Contribution: $1,000 NZD per person
- RSVP and attendance numbers must be sent to: [email protected]
- Late RSVPs will not be accepted
- Confirmation of acceptance of the Te Kōtahitanga Charter must be returned by 31 JULY 2026
- The official signing of the Te Kōtahitanga Charter shall take place during WHARE ARIKI 2026 on 6 NOVEMBER 2026
- The Te Kōtahitanga Charter serves as the agreed framework for all participating Whare Ariki and their guests
- Places are limited to 40 participants — confirmed in the order payment is received
- Full payment must be received by 30 SEPTEMBER 2026
- No refunds will be available following payment, cancellation, or withdrawal
✦◆✦Special Protocol
- 1:30pm, 4 NOVEMBER 2026 — Pākanae Maraeroa. Arrive in full Ariki Regalia for the Pōhiri. Formal attire and Ariki Regalia are required.
- Arrive in formal vehicles (any colour) displaying Ariki Plates. (Optional).
- Ariki Plates may be purchased through Northern Signs, Kaikohe.
- Borrowing an appropriate vehicle from whānau is also acceptable.
- Bring two Whare Ariki Flags on 6m Flag Poles or send them to the Host Whare Ariki before the end of OCTOBER 2026.
- Participate in the Collective Flag Raising and Flag Lowering Ceremonies, during which each Whare Ariki will be formally acknowledged.
- Remain together at Pākanae Marae for the duration of the gathering as a sign of respect and commitment to relationship building.
- Share meals collectively in the spirit of WHARE ARIKI. Whanaungatanga is paramount.
- Confirm attendance numbers no later than 30 AUGUST 2026.
- Confirmation of acceptance of the Te Kōtahitanga Charter must be returned by 30 AUGUST 2026.
- The official signing of the Te Kōtahitanga Charter shall take place during WHARE ARIKI 2026 on 6 NOVEMBER 2026.
- Each Whare Ariki is responsible for its accommodation and food contribution of $1,000 NZD per person.
- Places are limited to 40 participants. Places will be confirmed in the order payment is received.
- Full payment must be received by 30 OCTOBER 2026. No refunds will be available following payment, cancellation, or withdrawal.
- All participating Whare Ariki are requested to have their websites completed and active by the end of AUGUST 2026.
- Each Whare Ariki is expected to remain for the full duration of the gathering.
- Zero tolerance for disrespectful conduct, behaviour, language, intimidation, or disruption.
- The Host Whare Ariki reserves the right to remove any person whose conduct is deemed unacceptable. Such removals may be carried out by Poutiriao and authorised security personnel.
- This Hui Ariki is PRIVATE and by invitation only.
- Publication, promotion, livestreaming, recording, or public distribution of proceedings shall not occur without the collective agreement of participating Whare Ariki.
- Information relating to WHARE ARIKI is to remain within invited and trusted sacred circles.
- No drugs or alcohol are permitted during the gathering.
- Persons not dressed appropriately for formal sessions may be denied entry to those proceedings.
- Each Whare Ariki may bring a display board or presentation display for the conference venue.
- Each Whare Ariki is encouraged to bring a minimum of fifty gifts for distribution during the gifting ceremony.
- Any person claiming affiliation to a Whare Ariki is requested to carry the relevant whakapapa or genealogy supporting their connection.
✦◆✦Whare Ariki Hosts — 2026
TE WHARE MĀTĀMUATANGA Ō IO – AOTEAROHĀ KĀWANATANGA
Each Whare Ariki is required to provide:
Public/Private Name(s), Organisation(s), Title, Territory, Royal Lineage RSVP
✦◆✦Ngā Wāhi Tapu
Special PlacesArai Te Uru Nature Reserve
Te Hokianga-Nui o Kupe
Manea — Footprints of Kupe
Cultural heritage centre honouring the great navigator Kupe
Waipoua Forest — Tāne Mahuta
Lord of the Forest — the largest known living kauri tree
Pākanae Maraeroa — Moetara Motu Tongapōrutu
Ngāti Korokoro, Ngāti Wharara, me Te Pouka
RSVP & CONTACT
Email: [email protected]
Contact: 0273377577
Late RSVPs will not be accepted
WE ARE ALL EQUAL UNDER SOURCE
ME | YOU | WE
I'O E AU | I'O E KOE | I'O E TĀTOU
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THE HOUSE OF NGAPUHI
TE WHARE O NGA-PUHI
He mea hanga
Ko papa-tuanuku te papa-rahi
Ko nga maunga nga poupou
Ko te rangi e titiro iho neu te tuanui
PUHANGA TOHORO titiro ki TE RAMAROA (PIHANGA TOHORA)
TE RAMAROA titiro ki WHIRIA
Ki te paiaka o te riri, ki te kawa o RAHIRI
WHIRIA titiro ki PANGURU, ki PAPATA
Ki te rakau tu papata i tu ki te Taihauru
PANGURU PAPATA titiro ki MAUNGA-TANIWHA
MAUNGA-TANIWHA titiro ki TOKERAU
TOKERAU titiro ki RAKAU-MANGAMANGA
RAKAU-MANGAMANGA titiro ki MANAIA
MANAIA titiro ki TUTU-MOE
TUTU-MOE titiro ki MANGANUI
MANGANUI titiro ki PUHANGA-TOHORA
Ko te whare ia tenei o NGA-PUHI
(from Eru Pou, Kaikohe...recorded by Joan Leaf)
THE HOUSE OF NGA-PUHI
This is how it is made:
The earth is the floor
The mountains the supports
The sky we see above is the roof
From PUHANGA TOHORA look toward TE RAMAROA (PIHANGA TOHORA)
From TE RAMAROA look toward WHIRIA
The seat of our war-like prowess
The ancestral line of RAHIRI
From WHIRIA look toward PANGURU - to PAPATA
To the thickly growing trees which extend to
the western sea
From PANGURU and PAPATA toward MAUNGA-TANIWHA
From MAUNGA-TANIWHA look toward TOKERAU (Bay of Islands)
From TOKERAU to RAKAU-MANGAMANGA (Cape Brett)
From RAKAU-MANGAMANGA to MANAIA (Whangarei Head)
From MANAIA to TUTA-MOE
From TUTA-MOE to MANGANUI BLUFF
From MANGANUI look toward PUHANGA TOHORA
This is the house of NGA-PUHI
An ancient song preserved by Nga-Puhi, handed down in oral tradition from the Patu-paiarehe who established marked alignment systems and purpose built trigs across Northland, many of which survive to this day. The alignment systems are a combination of erected obelisk stones, boulder cairns and huge tor mounds, orientating onto the highest mountain tops.
Why did they design this sequence to duplicate the star pattern of the Hyades in the constellation of Taurus?
Nga-Puhi oral traditions also mention a linking alignment running from atop Maunganui Bluff (mentioned in the ancient song) to Mount Taranaki (245.57-miles distant at an azimuth angle of 354.15-degrees..which was, undoubtedly, read as 354.375 in mnemonic reference to the 354.375-days in the lunar year).
The distant mountain (Taranaki) could be seen "out to sea" on a clear day, either by direct sight or due to it's reflection onto clouds. Oral traditions state that where the line from Maunganui Bluff crossed the land at Taranaki en route to the mountain, it traversed the region of an important "School of Learning". This reference is, undoubtedly, to "Koru PA"* (a huge stone enclosure with its own "standing stone circle and obelisk alignment systems), which functioned in the capacity of an "open air university"
NB: The line runs very closeby @ 2.7 miles east of the Koru PA observatory hubstone.
In dealing with markers identified in this series of articles, please consider the following:
An alignment running from atop Maunganui Bluff in Northland to Mt Edgecumbe at Kawerau will pass directly over the cluster of huge concretion boulders at Silverdale. These pearl-like boulders were purpose placed as component markers of another alignment that traversed the Auckland Isthmus to Mount William and then to Pukemore Hill at Huntly.
A line extending from Pukemore Hill to Mount Cook in New Zealand's South Island will pass directly over Koru PA in Taranaki.
A line extending from Maunganui Bluff to Te Mata Peak in Havelock North, Hawkes Bay will pass through Otuparae Peninsula, where there is / was an ancient marker mound erected, complete with standing stones (unless the developer's bulldozer has already eradicated it).
The ancient Ngati-Hotu people were vanquished from Hawkes Bay by the incoming warriors and the Ngati-Taniwha iwi of Hawkes Bay are progeny of the earlier Ngati-Hotu people who fled to the inland country of Taupo and Rotorua. They were later annihilated by the Maori warriors who followed them into these districts and hunted them to near extinction.
The ancient Patu-paiarehe people mapped the entirety of their country thousands of years ago and preserved knowledge of the alignments in song or cadence rhythm chants, which came into the possession of those who later conquered and absorbed these early tangata-whenua or taniwha races. The songs of Waitaha.
He mea hanga
Ko papa-tuanuku te papa-rahi
Ko nga maunga nga poupou
Ko te rangi e titiro iho neu te tuanui
PUHANGA TOHORO titiro ki TE RAMAROA (PIHANGA TOHORA)
TE RAMAROA titiro ki WHIRIA
Ki te paiaka o te riri, ki te kawa o RAHIRI
WHIRIA titiro ki PANGURU, ki PAPATA
Ki te rakau tu papata i tu ki te Taihauru
PANGURU PAPATA titiro ki MAUNGA-TANIWHA
MAUNGA-TANIWHA titiro ki TOKERAU
TOKERAU titiro ki RAKAU-MANGAMANGA
RAKAU-MANGAMANGA titiro ki MANAIA
MANAIA titiro ki TUTU-MOE
TUTU-MOE titiro ki MANGANUI
MANGANUI titiro ki PUHANGA-TOHORA
Ko te whare ia tenei o NGA-PUHI
(from Eru Pou, Kaikohe...recorded by Joan Leaf)
THE HOUSE OF NGA-PUHI
This is how it is made:
The earth is the floor
The mountains the supports
The sky we see above is the roof
From PUHANGA TOHORA look toward TE RAMAROA (PIHANGA TOHORA)
From TE RAMAROA look toward WHIRIA
The seat of our war-like prowess
The ancestral line of RAHIRI
From WHIRIA look toward PANGURU - to PAPATA
To the thickly growing trees which extend to
the western sea
From PANGURU and PAPATA toward MAUNGA-TANIWHA
From MAUNGA-TANIWHA look toward TOKERAU (Bay of Islands)
From TOKERAU to RAKAU-MANGAMANGA (Cape Brett)
From RAKAU-MANGAMANGA to MANAIA (Whangarei Head)
From MANAIA to TUTA-MOE
From TUTA-MOE to MANGANUI BLUFF
From MANGANUI look toward PUHANGA TOHORA
This is the house of NGA-PUHI
An ancient song preserved by Nga-Puhi, handed down in oral tradition from the Patu-paiarehe who established marked alignment systems and purpose built trigs across Northland, many of which survive to this day. The alignment systems are a combination of erected obelisk stones, boulder cairns and huge tor mounds, orientating onto the highest mountain tops.
Why did they design this sequence to duplicate the star pattern of the Hyades in the constellation of Taurus?
Nga-Puhi oral traditions also mention a linking alignment running from atop Maunganui Bluff (mentioned in the ancient song) to Mount Taranaki (245.57-miles distant at an azimuth angle of 354.15-degrees..which was, undoubtedly, read as 354.375 in mnemonic reference to the 354.375-days in the lunar year).
The distant mountain (Taranaki) could be seen "out to sea" on a clear day, either by direct sight or due to it's reflection onto clouds. Oral traditions state that where the line from Maunganui Bluff crossed the land at Taranaki en route to the mountain, it traversed the region of an important "School of Learning". This reference is, undoubtedly, to "Koru PA"* (a huge stone enclosure with its own "standing stone circle and obelisk alignment systems), which functioned in the capacity of an "open air university"
NB: The line runs very closeby @ 2.7 miles east of the Koru PA observatory hubstone.
In dealing with markers identified in this series of articles, please consider the following:
An alignment running from atop Maunganui Bluff in Northland to Mt Edgecumbe at Kawerau will pass directly over the cluster of huge concretion boulders at Silverdale. These pearl-like boulders were purpose placed as component markers of another alignment that traversed the Auckland Isthmus to Mount William and then to Pukemore Hill at Huntly.
A line extending from Pukemore Hill to Mount Cook in New Zealand's South Island will pass directly over Koru PA in Taranaki.
A line extending from Maunganui Bluff to Te Mata Peak in Havelock North, Hawkes Bay will pass through Otuparae Peninsula, where there is / was an ancient marker mound erected, complete with standing stones (unless the developer's bulldozer has already eradicated it).
The ancient Ngati-Hotu people were vanquished from Hawkes Bay by the incoming warriors and the Ngati-Taniwha iwi of Hawkes Bay are progeny of the earlier Ngati-Hotu people who fled to the inland country of Taupo and Rotorua. They were later annihilated by the Maori warriors who followed them into these districts and hunted them to near extinction.
The ancient Patu-paiarehe people mapped the entirety of their country thousands of years ago and preserved knowledge of the alignments in song or cadence rhythm chants, which came into the possession of those who later conquered and absorbed these early tangata-whenua or taniwha races. The songs of Waitaha.
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