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This Kaupapa Maori writing inquiry explores 'Tangata Tiriti' (People of the Treaty) as a settler/invader identity term in Aotearoa New Zealand. Derived from the failed policy platform of 'biculturalism' and 'Indigenous inclusion,' Tangata Tiriti is a byproduct of neoliberalism and settler/invader colonialism that fails to provide for Indigenous inclusion, mana motuhake (Indigenous sovereignty) and tino rangatiratanga (self-determination). This article argues that Tangata Tiriti should be abandoned due to the 2014 paradigm shift surrounding Te Tiriti o Waitangi (Te Tiriti) and mana motuhake from the Te Paparahi o Te Raki report and the author's subsequent research on non-signatory hapu and iwi. Pakeha settler/invader perspectives on Tangata Tiriti are compared with Tangata Moana and Asian scholarly understandings. The author advocates adopting Tangata Moana thinking around letting Maori as mana whenua lead 'wayfinding' and 'meaning-making' to define allyship and promote a 'collective future' together based on Maori constitutional values that are generally universal throughout Pacific cultures. Instead of settler/invader identity constructs and the doctrine of the nation as a White possession, movement toward a collective future must begin from a place of sovereign relationality. The pedagogy of teaching Te Tiriti must change, the ill-conceived Tangata Tiriti identity must be abandoned, and 'New Zealand' as a settler/invader colonial enterprise must end. Our future must be post-settler/invader colonial and post-Tiriti and must recognize unceded mana motuhake or sovereignty. KEYWORDS Biculturalism, Settler identity, Tangata tiriti, Treaty of Waitangi, Settler colonialism, White possessive, Relationality, Mana motuhake, INTRODUCTION Toward the beginning of the bicultural era in 1989 Sir Edward Durie (Ngati Kauwhata) at Waitangi made this comment: We [Maori] must also not forget that the Treaty is [...]

The study examines how members of the historically white possessive and supremacist Church of Jesus Christ of Latter-day Saints in the United States (mis)appropriated Māori genealogy, known as whakapapa. The Mormon use of whakapapa to promote Mormon cultural memory and narratives perpetuates settler/invader colonialism and white supremacy, as this paper shows. The research discusses Church racism against Native Americans and Pacific Peoples. This paper uses Anthropologist Thomas Murphy's scholarship to demonstrate how problematic the Book of Mormon's religio-colonial identity of Lamanites is for these groups. Application of Aileen Moreton-Robinson's white possessive doctrine and Hemopereki Simon's adaptation to cover Church-Indigenous relations and the salvation contract is discussed. We explore collective and cultural memory, and discuss key Māori concepts like Mana, Taonga, Tapu, and Whakapapa. A brief review of LDS scholar Louis C. Midgley's views on Church culture, including Herewini Jone's whakapapa wānanga, is followed by a discussion of Māori cultural considerations and issues. The paper concludes that the alteration perpetuates settler/invader colonialism and Pacific peoples' racialization and white supremacy. Genetic science and human migration studies contradict Mormon identity narratives and suggest the BOM is spiritual rather than historical. Finally, the paper suggests promoting intercultural engagement on Mormon (mis)appropriation of taonga Māori. [ABSTRACT FROM AUTHOR]