Rangitanga-a-te-Moana

The Emperor of Polynesia is the monarch of countries that form the Polynesian Union. He is the head of state its member states, currently The Oan Isles and the Asian Pacific Island. Unlike other monarchies in personal union, each country does not have a separate monarchy. The Crown of Polynesia is an entity not explicitly fixed to either nation, so all countries that share the same monarch also share the same monarchy.

Origins and nature

The Crown of Polynesia is an incorporeal imagined entity that arises out of the collective customs and beliefs of the people of Polynesia. The Crown is closely linked with Mauism, the biggest religion in Polynesia.

The concept arose in the early 1200 century. The people believed that a supernatural spiritual being called Maui, could take on human form. This supernatural being was responsible for the protection of Polynesia and all people of Polynesian descent.

When Abrahamism was introduced, Polynesians had to grapple with how their traditional beliefs aligned with this new religion that brought the revelation of an almighty deity who created the Universe.

From the writings of theologians and scholars, it was agreed that Maui had been assigned his task by the Creator (Atea). This myth was extended by the rulers of the Oan Isles, saying that Maui had extended limited power to rule over the people of Polynesia to one called the Emperor of Polynesia or Rangitanga-a-te-Moana (Ruler of the Sea). It was prophesied that this great ruler would come to unite the Polynesian people and liberate them from foreigners, pirates and cannibals.

As such the office of the Emperor of Polynesia was invested in the Crown of Polynesia which was embodied and carried out by the person of the Emperor. This became Ahua I, the long awaited hero who began the unification of the Polynesian people. As such some Polynesian nations recognised Ahua I as that hero, and believed that one of his descendants would eventually become Emperor to them as well.

Therefore the properties and powers of the Crown of Polynesia has been the subject of intense debate among scholars and legal theorists. Nonetheless, when written laws were passed which made the monarchies of the respective Polynesian countries manifestations of the greater Crown of Polynesia, the entity came into being. As such it can be described as an incorporeal corporation arising from Polynesian customary law. To put it simply, it is an intangible idea that arises from the collective imagination of the Polynesian people. It finds legal substance and political value when the rulers and leaders of these nations write the Crown into their law and claim the title for themselves.

Title and style

The title and styles of the Emperor closely reflect the historic origins and conceptual nature of the Crown of Polynesia. The office is seen to exist independently of political and legal recognition by actual countries. As such, the office is not bound to or dependent upon a physical geographic area or group of people to exist. This is why the Staynish translation of the style is not His/Her Imperial Majesty. This is because Polynesians see this this style as being linked to the existence of an empire, i.e. the empire precedes the Emperor, without the empire there is no Emperor. In contrast, the Polynesians believe that with or without the empire, the Emperor will always exist. Therefore the Emperor uses the style His/Her Serene Majesty.

This style is so unique and special, that the consort of monarch may not use it. This is also why other Polynesian countries do not recognise the official Oan name the Serene Realm of the Oan Isles. They usually translate the word serene to something similar such as peaceful or harmonious. The word serene is also unique in that it relates the freedom of the divine, supernatural or spiritual self or space from discord. This contrasts with peace which relates to the self, and harmonious which relates to freedom from discord within a group or among people.

The Staynish translation of the original title which roughly translates to Ruler of the Sea in many Polynesian languages, arises from Staynish legal theory and traditions. Staynish scholars wished to approximate the value of the title in a way that would have meaning in Staynish lexicon. As such they used the title Emperor of Polynesia. There has been conflict about the use of the phrase By the Grace of God, given that different schools of thought disagree with the extent of the roles played by Atea and Maui in supporting and creating this office. As such the politically neutral and least controversial alternative was chosen as part of the full title of the Emperor, which goes as thus:

By the Favour of Heaven, His Serene Majesty, the Emperor of Polynesia or (Na te Manakohia o te Oa, Tona Kororia Rangamarie, te Rangitanga o te Moana).

Holder and succession

The Polynesian people believe that the office is specifically bestowed by Maui on those whom he believes are worthy. As such they believe that Maui found Ahua I worthy. This arises from a legend that says when Ahua set sail to declare war on a neighboring island, a Spix Macaw, the sacred bird of Maui, alighted upon his shoulder, a symbol recognising that he is the rightful holder of the throne. They further believe that the office was not only given to Ahua alone, but to all his descendants to carry out and continue to work of the Crown of Polynesia.

As such the current Emperor is his descendant according to male primogeniture. The current Emperor is Oahoanu who succeeded his father Ehe. He descends from Ahua I himself by the branch formed by the sons of his third wife. Oahoanu assumed the role in 2017 when his father abdicated. It is possible for someone holding the office to be removed from it by the agreement of the recognised governments of each Polynesian nation or by his own choice through an act of abdication.

Powers and duties

The emperor's powers arise from the laws and traditions of the people who recognise him as their monarch. As such they vary according to country.

In the Oan Isles (and by extension its dependant territories such as the Kōhatu Isles) he exercises these powers directly whereas in the Asian Pacific Islands he is represented by a legitimate male descendant of Markka IV as Viceroy. In both instances his powers are severely limited and restricted to ceremonial duties or reserve powers in the event of an emergency.

The Crown is invested with vast prerogatives, but the Emperor himself relies on the advice of the Prime Minister in the exercise of royal prerogatives. In practice, the real power to exercise royal prerogative lies with the Prime Minister and the Cabinet, not with the Emperor himself. The Emperor simply carries out ceremonial duties that symbolise the action of the Crown.

In practice he cannot appoint nor dismiss the government. He simply signs the instruments of their dismissal, resignation or appointment as appropriate. He cannot refuse to grant royal assent to legislation and must always sign the law. He cannot criticise the government or speak on government policy except in private meetings with Ministers of the Crown. In these settings he has the rights to warn, encourage and to be informed.

During a war or state of emergency the Emperor has more independence in the exercise of his duties. The most prominent contemporary example was the roles played by Ehe and Oahoanu during the Auroran-Pacific War. They were able to contribute to the discussion in the Cabinet about major security and diplomatic policy issues. They often represented the interests of the government in meetings with foreign leaders such as the incident when Oahoanu had Erwin Pipua sent to the Oan Isles for medical treatment and had a meeting with him calling for the end of the war.

The biggest part of the influence of the monarch comes from the indirect role he plays in society. He is the patron of hundreds of charitable and non-profit organisations through which he supports causes closest to his heart. Through the Crown, he owns and personally oversees the largest collection of ancient artefacts, historical monuments and valuable art in both the Oan Isles and the Asian Pacific Islands. The royal family owns businesses and property throughout the Oan Isles and even in Aurora through the Royal Trust, the income from which is in the billions of kiribs. Thousands of people and hundreds of businesses are closely connected to the value chain under the Royal family. This influence can have far reaching consequences for the daily lives of the people and for the policies pursued by the state.