Tātou tātou, ngā tāngata katoa, ahakoa nō hea, ahakoa ko wai, arā te iwi, tetaihemahema, te whakapono, te reo, te ahurei, te whenua anō hoki.

All of us together in unison, all creeds, regardless of origin, who they are, that is to say their race, their gender, their language, their culture, belief and faith or nation.

Ka hāpaitia te Tino Rangatiratanga o ngā iwi taketake, ngā tangata whenua. He mea tūturu Te Tiriti o Waitangi me ōna mātāpono, he kawenata me ngā tangata tiriti, ā kia purea ngā iwi katoa i ngā tikanga whakaparahako a Ngā Kāwanatanga.

That the sovereignty of indigenous nations and aboriginal peoples are respected and endorsed. The Te Tiriti of Waitangi and its’ doctrine is fundamental, a covenant with Te Tiriti partners in a relationship, and it is envisaged that all peoples be liberated from colonial governments.

Nāna, ka whawhai ki te tipuranga mai o te kaikiri, mō te rawakore me te tūkinotanga o Papatūānuku. He iwi tātou nō Te Moananui a Kiwa o tēnei whenua.

Due to this, we condemn racism, and advocate for the impoverished and the non-violation of Papatūānuku. We are people who belong to the Great Pacific Ocean.

He uri tātou me ngā toiora katoa, ‘He muka nā te taura here a Ranginui rāua ko Papatūānuku.’ Ko tā tātou mahi he tieki i ngā tāonga me te mauriora i whakatōkia ai ki a Papatūānuku.

We are kin with all of life, ‘a strand in the enveloping life thread of Ranginui and Papatūānuku.’ Our responsibility is to tend and guard the riches and the vital ‘mauri’ that was implanted on Papatūānuku.

E kōrurerure ana mātou kia hoki ki ngā tikanga i waihōtia mai e ngā tīpuna e hāngai ana ki ngā haepapa i tukua mai e ngā atua. Ka tautoko i te mahinga tahitanga a hāpori, a iwi, a motu.

We are agitating that there is a return to the etiquette and lore established by the forebears pertaining to our obligations bestowed on us by a greater power. We encourage unified community, folk, and national undertakings.

Ko te pono me te tika te tino whainga. Ka riro mā ngā kōrero o mua, mā te mahinga ngātahitanga anō hoki o ngā kaipūtaiao e tohu me aha tātou e pā ana ki te hurihanga o te āhuarangi me te matenga haeretanga o Papatūānuku.

Truth and honesty are essential. The chronicles (indigenous) and collaborative efforts of scientists will indicate what our undertakings relating to climate and ecological collapse should be.

Me oho ake, me mātike, me kakama ki te kōrerorero ki te mahi i te mahi e tika ana hok

We need to be attentive, on our feet, and enthusiastic to discuss the work that is required.

He mea whakahirahira ngā tikanga whakahaere iwi e tautoko ana i te whakamanatanga o te tangata, kia kīa ake ‘He tangata rite tātou’, kāre ō tātou rangatira, kāre ō tātou taurekareka, ka tarea e tēnā e tēnā te whātoro i tāna ringa makoha.

The customs that organise, respect and acknowledge people are cherished and invaluable, so we proclaim ‘We are all equal and of the same standing’, without exception in the eyes of the universe, each of us has a place to lend a helping hand.

Mena kotahi te rākau ka whati, ki te kāpuia e kore rawa. Mā ngā tikanga e whakamanawa ana i te mahinga tahinga o te iwi e ora ai tātou. E tika ana te mahi whakarongo tētahi ki tētahi kia tika rā ā tātou whakawhitiwhitinga, ā tātou whanonga.

Should there be but one stick it will break. If it is bundled with others, never. The etiquette that encourages working together will ensure our survival. Listening to each other is essential so that we are appropriate in our communication and behaviour with one another.

Kei te tautokongia te ōhākī a Nunukuwhenua, a Te Tohu Kākahi, a Te Whiti Orongomai, ngā kaipupuri o ngā raukura hai tohu i te mauranga roa ki te rongomau.

We endorse the edicts of Nunukuwhenua, of Te Tohu Kākahi, of Te Whiti Orongomai, who maintained the prized plumes to demonstrate the dignity in maintaining peaceful resistance.

Ko te aroha ki ngā koiora katoa te mea nui, e tika ana kia whai wā te iwi ki te tangi i ngā matenga o ngā uri, o ngā iwi, o ngā toiora hoki. Mai i te mamae ka puta te mahi hai whakaoti i runga i te tika.

Loving kindness to all life and life systems is paramount, it is just that we devote time to mourn the loss of our siblings, of nations, of all life. From utter grief proper action will emerge to truly remedy our condition.

Hai aha noa te whakapae me te whakamā i tētahi ki tētahi, i te mea ko te tino hē kai runga i te mata o Papatūānuku, ko te ira tangata me āna mahi whakakonuka. Kei te ara tātou e ako ana e mahi ana anō hoki ki te haumanu i tēnei mate, nō tātou e whakatikatika ana i ngā tikanga whakahaere.

Disregard and omit accusing and belittling one another, because the real blemish on Papatūānuku’s bountiful countenance is humanity and his exploitation and corruption. We are on a course of discovering and exercising how to ameliorate this affliction, whilst we rectify and perfect the canon of human regulation.

Nāku, nāhau ka ora ai tātou. Ko te mahi me tōna hua e rite ana, e tika ana. Kia ngākau nui, kia hākoakoa, kia pai te wairua i roto i ēnei mahi, i ēnei āhuatanga katoa.

With your assistance and mine we will survive. The labour and results are one and the same, and valid. Be valiant and resolute, be buoyant, let your spirit be tranquil in these efforts, in all of these circumstances.