Jones Shane: Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill — Second ReadingText is incorporated into the Bound VolumeJones Shane: Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill — Second Reading[Sitting date: 12 March 2014. Volume:697;Page:16632. Text is incorporated into the Bound Volume.]Hon SHANE JONES (Labour):Ā tēnā tātou katoa i roto i tēnei ata i a tātau ngā kaitōrangapū e wherawhera nei i ngā kōrero kia tūtuki pai ai tēnei pire. Kua pau te whiriwhiri i roto i te kōmiti uiui i whakatūngia ai hei whiriwhiri hei torotoro ki waenganui i te iwi i ngā take pēnei. Nā reira tēnā anō tātou katoa.[So salutations to us all this morning as we politicians debate the contributions so that this bill is completed well. The committee tasked to consider and to take matters of this ilk among tribes have completed their part in the process. Therefore congratulations to us all once again.]I rise to support what the Minister for Treaty of Waitangi Negotiations has said but I just want to step back for a moment. Obviously my colleagues on this side of the House try as much as possible to bring a bipartisan spirit to the task of settling the claims. Occasionally it does irk us when we realise how quickly the process has gone since the current Minister has been in office but it would be trivial and churlish to talk about politics on a day like this. We do salute the fact that Sir Douglas Graham and a host of others under the leadership of the current Minister for Treaty of Waitangi Negotiations have been able to bring all these iwi together to deal with the issues of stewardship around the landscape environmental values and competing interests to do with heritage values.Let us identify why this bill the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill should be supported by this side of the House. We are still a young country and indeed it was only a year or 2 ago that a relative of my grandmother’s passed away the sister of the Rev. Māori Marsden a well-known New Zealand clergyman. I tell you when that woman passed away New Zealand lost the last grandchild of a signatory of the Treaty of Waitangi. So that tells us how young our country is. We knew that woman as Auntie Lucy. Her father was the Rev. Hoani Matenga who was educated at Te Rau Kahikatea. I do not think St John’s Theological College was around then and I will come back soon to talk about why these Māori names for the college are not in the bill but that is another matter. The Rev. Hoani Matenga’s father was Paerata. The name “Paerata” came from the transliteration of the word “pilot”. He piloted a number of the original vessels coming up into that part of the north. The name “Matenga” came from when they were baptised as Christians. That also gets me to the name “St John’s” which is another mountain that has not got the right Māori name but I will come back to that as well.When that tupuna brought the missionaries into our rohe I think that we should remember that that is an example of how we are still a young country. So if we can have institutional arrangements that go down to our mokopuna and that find a way to elevate the status of where our cultural identity meets the landscape in such a way that it will outlive our politics outlive us as we move on to either other careers or off the mortal coil that is a very noble thing to do not only for Māori not only for the Treaty but for the future of Aotearoa. We are wont in New Zealand to be pretty dismissive of aspects of our heritage and our culture because in the zest of trying to develop and grow the country as a youthful nation it is often seen as too stuffy or too expensive to spend time and money on. This is one Minister who has placed a considerable level of accent or emphasis on ensuring that that aspect of the Treaty settlement process is not left behind.Reference has been made in figurative terms to the super-city council and the role that it has played in facilitating this bill. Naturally we support those remarks etc. I have been invited to go to a meeting with the Auckland Independent Māori Statutory Board. I will go on the understanding that Naida Glavish is not there. I have not had a good batting average with Māori women over recent years so I think I might pass on that invitation if she is there. It is not just the Māori side I fear in the woman; it is the Dalmatian side as well. But let us acknowledge that the super-city has played a role here with the iwi leaders. I do recall how fractious it was in earlier times and I know that it has not been polite perhaps to refer openly to Sir Douglas Graham. Well I want to stand in this House and say that I saw him at Matua Laly Haddon’s tangihanga in Ngāti Manuhiri. When Matua Laly Haddon our famous Māori All Black of Ngāpuhi-nui-tonu died Sir Douglas Graham was there and they had no compunction whatsoever in taking him to sit with our matuas and our kaumātua. He has played a key role not only in this claim but in the earlier stages. Blemishes aside we should acknowledge the contribution that the man has made.When this bill eventually is implemented it is absolutely essential that the Crown in the bureaucracy does not forget about the obligations. I would like some reassurance at some point in time from other Government speakers that the bureaucracy itself will be given a message that the politicians and the parliamentarians do their mahi but the actual implementation takes place at the executive level of government down in the bureaucracy. It would be a very lamentable day if our kaumātua and iwi stewards find that the politicians have come and gone but there is actually an unwillingness or an inability on the bureaucracy to implement these changes. So I look forward to hearing from the other side of the House that there is some structure to ensure that these obligations which cannot be managed just by money—they cannot just be monetised—are carried out. The super-city has a problem with its rates and the cost of running the super-city. We should send a message that these issues are matters of priority in terms of the identity of Auckland City Tāmaki-makau-rau and in terms of the vitality the culture and quite frankly the health of the city. So let us hope that when the various rationing exercises take place in terms of the cost of the super-city these issues are not diminished or deprecated.I want to come back and read into the record the names for seven geographic features requested by the Tāmaki Collective. They are all beautiful names and I do not want to talk just about Rangitoto Island Te Rangi-i-Totongia-a-Tamatekapua. Those of us who spend a lot of time on the marae would know the meanings of these names but my plea is to our people on the other side of this debate. As I understand it the Geographic Board will tolerate only one Māori name and one Pākehā name. So as is the wont with our iwi they sent nine. If we want our fellow Kiwis to embrace our perspective on these things please try to sort it out at home. Mount St John I know a thing or three about by dint of having a bit to do with the Anglican Church; Te Kōpuke or Titikōpuke—not a great deal of difference between the two. I only hope that as St John went around baptising a political baptism might be visited upon these iwi leaders so that they find some unity.Puketāpapa—according to Phil Goff that is the name because it is Mount Roskill. Phil is no great Māori linguist; indeed he has raised a few eyebrows with his views about Māori over time but he says that he sounds definitely polite compared with me so I guess that is not his problem any longer—Pukewīwī. Māngere Mountain is Te Ara Pueru or Te Pane-ō-Mataoho. Mount Albert is Ōwairaka or Te Ahi Kā a Rakataura. These are names that we know from the matatua traditions. The point is these are beautiful these are indigenous names and I encourage the leaders of our various Tāmaki Collective to sit down and choose a name so the Geographic Board can append it to the country’s mapping system. It is a small but symbolic gesture and I think it will actually go some way to enabling more Pākehā firstly to know there is a name and secondly to hazard a go at actually learning how to pronounce it.We support this bill these minor imperfections aside and wish all the kaitiaki of the various iwi up in Tāmaki-makau-rau along with the Minister for Treaty of Waitangi Negotiations and other supporters including Minister Sharples the best in terms of implementing this to a level of success that would meet with our seal of approval on this side of the House. Kia ora koutou.