Current Relationships

The connection to Africa is through Māui

Te Manawa Raiona

Summary Of The Intent of the Africa — Burkina Faso Relationship

Travel dates; 4 March – 24 March 2026

The journey of relationship with Africa, Burkina Faso represents a critical point in our collective cosmic and human timeline — spiritually, genealogically, and physically. For Polynesian peoples, the return to Vaeāra‘i (Rangitūhaha) and Taputapuātea (centre of Polynesia) is a return to Hawaiki, the ancestral homeland from which Pacific civilizations emerged. The relationship with Africa reaches even further back — to Te Kōhanga O Te Ira Tangata, the Cradle of Humanity, 7 million years old, the place of our shared physical origin as human beings.

Africa represents the origin of our physical humanity. It is one of the places where human form first emerged, and where, according to many ancient traditions and teachings, celestial life forms made contact with, influenced, or shaped humanity. Within our own language, this is understood as Te One i Kura Waka — the red ochre earth (literally) — the substance of human creation. From this perspective, humanity may have been formed or altered through celestial intervention, potentially reflected in ancient understandings of expanded DNA structures beyond what is currently acknowledged. This relationship is therefore not only physical, but celestial in significance. It is a return to the point where physical and cosmic lineages intersect.

The Return of the Māui Lineage

The Africa relationship is also about reconnecting the Māui lineage to its deeper ancestral roots. African High Priest Credo Mutwa taught that Māui originated from Lydia, Africa, a teaching that aligns with other traditions locating Māui’s origins in ancient Egypt. Seen through this lens, Māori and Polynesian peoples are not separate from Africa, but living DNA fragments of a much older human and celestial story. This relationship represents the reassembling of those fragments — a remembering and reconnection of ancient genealogies that were dispersed across the world through time, migration, and disruption.

Alignment with two Ngāti Tūwharetoa hapū: Ngāti Manunui, Korohē

Tauhei Ariki - Ariki Necklaces

He Kōrero Whakaatu – A Living Witness

Through the pōhiri and the rifle salute there was a unique āhua present throughout those days. I felt the deep mana of Ariki tūpuna were present from all the distinctive lines. It was powerful, yet deeply humble. There were many unique elements in these last few days. The participation of mokopuna and wahine provided a wonderful balance. Over half were firing a weapon for the first time.

There were kohatu brought from all the marae mentioned in this document from Tahiti, collected by myself and Heia. Frank and Petera collected the kohatu from Te Kāhui Maunga and the awa of Tūwharetoa. Uncle Nepia Ranapia brought over 150 kohatu from Mōtītī Island. All of these kohatu were used to bind the entire kaupapa together. We had many significant tohu — signs that affirmed the unfolding of the mahi. The tūpuna Arikitanga were in the background, always guiding the mahi. Miharo pai.

Ka oti.
Ka tau.
Ka mau.

Ngā Kaupapa – Unified Intentions

1. Te Mana Ō IO, Pūhaorangi, Ngātoroirangi, Tūwharetoa me Kupe Ariki

To affirm IO Te Rangitūātinitini and IO Te Rangi Māruarua as supreme spiritual authority over whakapapa and whenua. From Te Moana Nui a Kiwa to Te Kāhui Maunga. From Te Kāhui Maunga to Te Moana Nui a Kiwa.

2. Te Whakahokinga mai o te IO Tohungatanga

To restore and reactivate the IO Priesthood within Ngātoroirangi and Tūwharetoa hapū according to tikanga and its alignment with Ngā Rangitūhaha.

3. Te Kōtahitanga o Ngā Uri

To unify the two Ngātoro lines and all Tūwharetoa across Te Kāhui Maunga, Onepū, Kawerau, Mōtītī, Te Awa O Te Atua and Te Moana Nui a Kiwa (Hiwa).

4. Te Whakamārama i Ngā Hononga Ariki

To clarify the sacred relationships between Ātoroirai 1, Ngātoroirangi 2, Tamatoa Ariki 1 and Kupe 1 and Ngā Whare Ariki O Ngāti Tūwharetoa, Te Whare Ariki Ō Korohe, Te Whare Ariki O Te Manunui a Ruakapanga.

5. Te Herenga Whakapapa

To bind Tamatoa Ariki, Turi Ariki, Kupe Ariki, Ātoroirai, Tia, Hei, Ngātoroirangi and Tūwharetoa together in unity. From Te Kāhui Maunga to Te Moana Nui a Kiwa.

6. Te Whakatūwhera i Ngā Ara Wairua

To open and cleanse the spiritual pathways from Te Kāhui Maunga outward across Aotearoa and Te Moana Nui a Kiwa.

7. Te Whakaara i a Rangitūhāhā

For Tumu to be the first to pass through Rangitūhāhā after two millennia. 1st of March, 2026. Rifle salute. Hence all the Whare Ariki and tūpuna can cross into Te Rangitūhaha after Tumu Te Heuheu the 8th.

8. Te Whakamaru i te Whenua

To establish spiritual protection over the land and people.

9. Te Whakarite i Ngā Haerenga

To clear the pathway for future journeys.

10. Te Whakahoki i Te Kāhui Maunga

To return Te Kāhui Maunga in spiritual authority to Tūwharetoa ki Taupō, Tūrangi, Tokorangi, Kākahi.

11. Te Whakatakoto i Ngā Inoi Whaiaro

For each person present to lay their intention in unity.

12. Te Whakaara i te Tohunga o IO ki roto o Tūwharetoa

To open the spiritual pathway for a rightful descendant of Ngāti Tūwharetoa — chosen by whakapapa, confirmed by wairua, aligned with tikanga — to rise in their appointed time and carry the IO Priesthood from within their own people.

13. Te Whakatika i te Hononga Ariki

To ensure the true and proper alignment between: Te Whare Ariki o Te Heuheu. Te Whare o Pōtatau Te Wherowhero. So that each house stands in its own dignity, with mana distinct yet harmonious, aligned correctly under IO as supreme spiritual authority.

14. That the current NZ government be removed this year 2026.

15. Ki Te Hanga Te Whare Whakairo Ō Ngātoroirangi ko runga Ō Mōtiti Nui a Tia

I runga i te mana o Te Whare Atua Ō IO, Pūhaorangi, Ngātoroirangi, Tūwharetoa me Kupe Ariki i raro i ngā maunga tapu o Te Kāhui Maunga i runga i a Tongariro. Ka whakapuakina: I tū kotahi te katoa. I noho haumaru te katoa. I tutuki ngā wāhanga katoa o te kaupapa. Ngā ara wairua i huakina. Ngā here whakapapa i whakakotahitia. Ngā mana i whakatikaina. Ngā hononga i tau tika. Ko te mauri i tau. Ko te rangimārie i tau. Ko te kotahitanga i tau. I reira ngā Atua me ngā rārangi Ariki te awhina mai I ā mātou katoa.

The Africa relationship also aligns with two Ngāti Tūwharetoa hapū who support this kaupapa. Through the leadership and spiritual work of Petera Hallet, Frank Williams, and Uncle Eugene Epiha, the Kāhui Maunga are being aligned spiritually with Te Rangitūhaha (Ra‘iātea) and Te Kōhanga o Te Ira Tangata — the Cradle of Humanity (Burkina Faso). This alignment establishes a living spiritual reality through which Te Kāhui Maunga may be connected to source and returned to their rightful kaitiaki (guardians). It is understood that all transformation must first be established in Te Tāhora Nui Ō Ātea — the realm of spiritual and celestial order — before it can manifest in the physical world. The Africa relationship forms part of a celestial and physical triangulation:

This relationship also serves to spiritually honour our late Ariki, Arikinui Tā Tumu Te Heuheu Te Tuawaru with the highest respect, humility and his inherent Ariki authority carried through Te Kāhui Maunga. Te Kotahitanga o te Mana o Pūhaorangi, Ngātoroirangi, Kupe and Tūwharetoa Whānui Tonu. The relationship with Africa is not symbolic. It is foundational. It is a return to origin — physical and celestial. A reweaving of fragmented genealogies. A strategic and spiritual act of alignment for sovereignty, kaitiakitanga, and future generations. This relationship carries responsibility far beyond the present moment. It is undertaken with humility, clarity, and accountability to those who came before us, those who are with us now, and those yet to be born.