101 The kāwanatanga sphere would continue to source its power in its history of Westminster sovereignty, but it would no longer be the dominating power that is arrogant in its indivisibility and unchallengeability (Independent Working Group on Constitutional Transformation, 2018, p. 112). For Māori, the rangatiratanga sphere would be: Exercised as an absolute authority in our sphere of influence because it has always been absolutely our power to define, protect and decide what was in the best interests of our people. As a taonga handed down from the tīpuna it could flourish by being sensitive once more to all of the relationships and tikanga that have shaped it in this place (Independent Working Group on Constitutional Transformation, 2018, p. 112). This would mean that Māori can “make decisions over our resources and our own lives” (Ngata, 2021) which would look like “Māori having the freedom to actually realise our potentials; to develop, and not be hindered” (Smith, 2021). Lastly, the joint sphere is an amalgamation of rangatiratanga and kāwanatanga together, as an “intersection of Articles 1 and 2, with an overlay of Article 3” (Charters et al, 2019, p. 11). In developing a roadmap to realising the UNDRIP, He Puapua adopts this tricameral model as a basis for fulfilling this objective. He Puapua is anchored by Vision 2040, which asserts: That by 2040 rangatiratanga Māori is realised, Māori and the Crown enjoy a harmonious and constructive relationship and work together to restore and uphold the wellbeing of ngā tangata, Papatūānuku and the natural environment (Charters et al, 2019, p. vi). The report details the path towards Vision 2040, across the themes of rangatiratanga; participation in Kāwanatanga Karauna; lands, territories and resources; culture; and equity (Charters et al, 2019, pp. iv–v). Constitutional transformation is needed to achieve this, as at present the kāwanatanga sphere overwhelmingly dominates the rangatiratanga sphere, with little joint collaboration. This change cannot come soon enough: Human Rights Commission I urge that we do not wait for 2040, the 200th anniversary of Te Tiriti [for] constitutional transformation. There needs to be a rigorous education and information programme over the next five years about lawful and human rights that tangata whenua are entitled to (HalkyardHarawira, 2021). Decolonisation: reclaiming power Constitutional transformation is about reclaiming the power wrestled from Māori during colonisation. This is pivotal in decolonising the white supremacist power structures that continue to underpin society in Aotearoa (Jackson, 2021a). Citing the renowned American abolitionist, Frederick Douglass, he emphasises that of necessity, this entails a challenge to, and critique of power, “because power still resides with the Crown” (Jackson, 2021a). As Douglass professed over 160 years ago, there must be an insistent demand for change: If there is no struggle, there is no progress. Power concedes nothing without a demand. It never has and it never will. Find out just what a people will submit to, and you have found out the exact amount of injustice and wrong which will be imposed upon them, and these will continue till they are resisted with either words or blows or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress (Douglass, 1857). This unreserved insistence is important because “you can’t expect the state to want to dismantle itself” (Ngata, 2021). Decolonising colonisation “Settling colonisation means deconstructing those lies, that if we did not give our right away to make decisions, then we have the right and authority, and I would suggest the obligation, to talk about how we reclaim it and make those decisions again” (Jackson, BrownDavis, & Sykes, 2016, p. 5).