Young JonathanJONATHAN YOUNG (National—New Plymouth): E ngā mana e ngā reo e ngā rangatira mā tēnā koutou tēnā koutou tēnā koutou katoa. I wish to welcome and acknowledge members of Te Atiawa here today. Liana Hemi—good to see your whānau. Peter kia ora welcome—and many others who are here today as well in support of this bill. I would like to also acknowledge Mayor Neil Holdom—great to see you here. Also the deputy mayor from South Taranaki Phil Nixon; Craig Stevenson Kelvin Day Basil Chamberlain Barbara McKerrow and I saw Howie Tamati in the crowd as well—kia ora Howie. I would like to acknowledge the negotiators Peter Moeahu and also Wikitoria Keenan and I acknowledge Wikitoria's passing. No doubt today is a day that she would have greatly desired to be here. I would like to read a passage from The Taranaki Report—Kaupapa Tuatahi and then I want to go back in history with the hope that we might understand some of the deep background of what has taken place here in Aotearoa New Zealand. The report says We have been struck by the coincidence between this current perception of partnership and good faith"—speaking of Te Atiawa—"and the view of Maori leaders at the time. The predominant Maori view as we see it was that there was a place for Pakeha provided Maori authority was also acknowledged. Nor was this expectation of respect couched in unreasonable or demanding terms. On the eve of the New Zealand wars of the 1860s for example as the Government was preparing to attack him the Te Atiawa leader Wiremu Kingi wrote simply to the Governor: You should remember that the Maoris and Pakehas are living quietly upon their pieces of land and therefore do not you disturb them. Later when a military commander presented an ultimatum a virtual declaration of war alleging Kingi was in rebellion Kingi replied: Friend Colonel Murray salutation to you in the love of our Lord Jesus Christ. You say that we have been guilty of rebellion against the Queen but we consider we have not. This is my word to you. I have no desire for evil but on the contrary have great love for the Europeans and Maories. Listen my love is this put a stop to your proceedings that your love of the Europeans and the Maories may be true.""Twenty years later when the war had come and gone the leadership as represented by Te Whiti still maintained the same position: there was a place for Pakeha and a place for Maori but Maori authority had to be recognised and dialogue between Maori and the Government had to be maintained. Te Whiti and Kingi in turn were adherents of the Kingitanga the movement under the Maori King where the relationship between the separate authorities of the colonisers and Maori was exemplified in the symbolic depiction of 'the [Maori] King on his piece; the Queen on her piece God over both; and Love binding them to each other'."Another reason why I wish to speak of this is because of my family ancestry. My tupuna John Hobbs—my great great great great-grandfather—came to New Zealand on 3 August 1823 to the Bay of Islands as a young 23-year-old after working in Tasmania ministering to the convict population there. He was an accomplished musician he was an artisan demonstrating great ability to improvise and he offered his assistance to the Wesleyan mission in the Bay of Islands. He was a skilful linguist who learnt to speak nine languages and he became an interpreter. Did I say he was a very handsome young man as well?Hon Te Ururoa Flavell: No you didn't. You missed that part.JONATHAN YOUNG: So I missed all those bits about him. Prior to the signing of the Treaty of Waitangi in February 1840 Hobbs had lengthy discussions with his friend whom he had helped encourage into Christianity Tāmati Waka Nene. It was Nene's speech according to the encyclopaedia of New Zealand Te Ara that turned the tide in favour of the Treaty during the signing of Waitangi. At the Mangungu signing Hobbs interpreted for Lieutenant Governor William Hobson. In 1847 he noted that he had translated Hobson's assurances that the Crown wanted sovereignty not land and that land would never be forcibly taken.What we see is broken trust. What we see is not just the loss of the land but the loss of a relationship that should have been based on trust mutual acknowledgment and respect and understanding. When I plug my iPhone into my computer the question comes up "Is this a trusted device?" because unless I say "Yes" there is no communication between those two devices. What I hope for out of all of this because we know that what was lost was hugely greater than what has been returned—but what I hope may be restored is trust.I want to acknowledge my good friend the Hon Christopher Finlayson who I believe has made that word "honourable" true in this Parliament in this country because he has sought to build trust and to build communication. He has sought to bridge the huge divide that has existed and we know that what is needed is just this foundation to go forward. I remember that once when a news article came out in our local paper the Taranaki Daily News about the progress of the Treaty settlements I put it up on Facebook and somebody commented to me. They said: "How much is this costing us?". I came back straight away and said "Nothing compared with what it has cost our iwi." and the reply came back "Fair enough." I think if people understand the loss they will also understand that what is being returned is essentially token in comparison. But it is something that will offer a foundation that what can be and ought to be returned is mana is spirit is place is leadership and is well-being with the great hope that for us in Taranaki we can see a future together that will take us as a people in the spirit of what Wīremu Kīngi has said and what my ancestor John Hobbs has said. Kia ora. Tēnā koutou tēnā koutou tēnā koutou katoa."