Flavell Te Ururoa: Mokomoko (Restoration of Character Mana and Reputation) Bill — Second ReadingText is incorporated into the Bound VolumeFlavell Te Ururoa: Mokomoko (Restoration of Character Mana and Reputation) Bill — Second Reading[Sitting date: 22 October 2013. Volume:694;Page:14172. Text is incorporated into the Bound Volume.]TE URUROA FLAVELL (Co-Leader—Māori Party): Tēnā koe Mr Deputy Speaker kia ora tātou katoa. Tēnā koutou i hara mai ināpō nei ki te Whare Pāremata ki te whakarongo ki ngā kōrero. Ki taku mōhio anō hoki kua hui tahi koutou me ngā Minita ki te kōrero mō te āhuatanga o te take hōhonu nei ā kia kaua e kōrero ki tēnei pire me tōna kotahi anake ēngari ko te nui o te mamae kei roto i te ngākau mō te āhuatanga tuatahi āe tā koutou tupuna ēngari mō te āhuatanga o tā koutou whakakotahitanga i raro i te korowai o Te Whakatōhea. Ēngari taihoa ake nei māku tēnā e kōrero.Hoi anō he kitenga kanohi. Ka hoki ngā mahara ki te hunga kua ngaro e hoa mā. Ki tērā o ngā papa a Mannie ka mutu ki a Matenga ko rātou kua ngaro atu ki te tirohanga kanohi. Hara mai me te āhuatanga o ngā pare kawakawa kai runga i a koutou. Kaua ki a Mokomoko i tōna kotahi i te mea arā noa ngā whakatipuranga kua ngaro atu kāre e kite i te āhuatanga o tēnei rā. Nō reira tēnā tērā kōrero.Kai te papa Tai tēnā koe. Ka nui te mihi ki a koe kua tae mai i te ata nei ki te kōrero ki te whakarongo ki ngā kōrero otirā te hononga ki waenganui i a tātau a Ngāti Rangiwewehi ki te āhuatanga ki a Mokomoko. Nō reira tēnā koutou tēnā koutou kia ora tātau katoa.[Thank you Mr Deputy Speaker and salutations to us all. Greetings to you collectively who came here last night to Parliament House to listen to the discussions. I understand as well that you and the Ministers met together to discuss an aspect relating to the depth of this matter and not to address this bill in isolation despite the pain in the heart being huge for the first aspect and yes about your ancestor. But rather that you address the situation where you came together as one under the cloak of Te Whakatōhea. Park that there however as I will come back later to speak on it.Well and now for faces seen. My thoughts go back to those who have passed on dear friends to Mannie father of all fathers and furthermore to Matenga. They are ones who have departed and are no longer seen. Welcome here with the symbolic mourning wreath of kawakawa leaves upon your heads not just for Mokomoko alone but for the very vast number descendants who have passed away and will not witness today’s event. So that is that statement.Greetings to you Tai the father figure I appreciate your presence here greatly this morning. You have arrived here to talk to listen to the addresses and in particular to reaffirm the connection that exists between us and Ngāti Rangiwewehi and the circumstances relating to Mokomoko. Therefore greetings and salutations to you collectively and to us all.]I heard that earlier Mr Tau Henare talked about the historical context which was I suppose a pardon back in 1992 and what we are doing here today. I think that the title of this bill the Mokomoko (Restoration of Character Mana and Reputation) Bill tells it all. The terms of the 1992 pardon did not expressly restore the character the mana and the reputation of Mokomoko and all of his uri. Because it did fail to do so conversely it added to the stigma and the shame felt so strongly by the descendants of a man wrongfully labelled as a murderer.I have got a couple of links here with some of the people in the gallery. Of course recently we had the settlement of Ngā Punawai o te Tokotoru Ngāti Rangiwewehi Tāpuika and Ngāti Rangiteaorere. They came through the door and one part of the Rangiwewehi settlement was around the pardon for Kereopa Te Rau. Of course Kereopa Te Rau as other speakers have said was of Rangiwewehi a disciple of Te Ua Haumene and the founder of the Pai Mārire faith if you like. The other speakers have talked about the consequences that happened to Kereopa. In a sense actually it all fell on Mokomoko but Kereopa was involved in terms of the murder of Völkner.The thing I want to make my short contribution on is to think about two things that I think have really come to light. The first thing is to say that there were some serious consequences of that whole episode that many people would not know about. Of course as other speakers have said the first consequences for Te Whakatōhea was that their rangatira Mokomoko was arrested tried and hanged in 1866 for Völkner’s murder and a consequence was that I suppose his execution was only the beginning of Te Whakatōhea’s punishment. The Government then confiscated as I understand it about 490000 acres and then basically banished the so-called rebels to about 20000 acres out at Ōpape in the general reserve out there.I think that the Minister of Māori Affairs has highlighted an issue that I tend to support which is around the fact that I suppose amongst the internal things that happened—and I talked a little bit about that this morning at the Tūhoe settlement legislation—this particular issue is a little bit different around the settlements that we know of around the loss of land. Sure that has to be dealt with and the loss of life has to be dealt with as well. Reputation is one thing which I suppose goes hand in hand there but I think it is a worrying episode that in a sense the people who are in this gallery—and they have expressed it I understand on more than one occasion—believe that their issues are separate from those of Whakatōhea. In some senses they need to have a right to have a say about that. I was in a former life an educator and one of the things I used to do was to go—Hon Trevor Mallard: A good one too.TE URUROA FLAVELL: A very good one—an excellent one. Thank you Mr Mallard.Dr Megan Woods: And a good PPTA member as well.TE URUROA FLAVELL: I was a Post Primary Teachers Association member but you are making me digress and I want to come back to the serious part of it which was that part of what I used to teach was around Treaty education. One of the resources I had was a video which I think is actually very relevant to today because from memory the video was calledOne Land Two People. It was about an hour-long documentary. It actually went over this whole issue in 1 hour. It showed and talked about the stories and talked to the actual members of this whānau about their stories. I was taken by that video and I used it because it talked about sure the arrival of the settlers and there was some role playing in there about the settlers having farming days and so on and the loss of land but also the actual impact on the people. But I think that one of the interesting parts of that video was that it actually talked about this issue which probably has been swept under the carpet and kept hidden.I suspect that for all intents and purposes although one might say that they are part of Te Whakatōhea—and far be it from me to sort of put this on the table but it is out there already so the Minister has made it available. For all intents and purposes these people have also suffered internally under the korowai of Te Whakatōhea. That is a pretty strong statement for somebody from Ngāti Rangiwewehi to make but I think that that is the point of the exercise and therefore it should be put out there. I hope that with support from the Minister we can look at that issue such is the feeling and such is the depth of feeling that is held by this whānau and I think it should be rightly acknowledged.The last part I want to say is that as other speakers have said it is not every day—and it is a little bit of a contradiction me speaking English—that you have iwi who come to the House who expressly want their bills to be put into the Māori language. I want to acknowledge that. Me mihi rā ki a koutou katoa i whakaaro ake mō tērā o ngā kaupapa he mea nui tērā hei tauira mō ngā pire katoa ka tae mai ki roto i tēnei Whare Pāremata. Mēnā ka ea i a koutou ā tērā pea ko ētahi iwi ka whai atu i tērā tauira. Nō reira kāre he kōrero i tua atu o tērā ko te pānuitanga tuarua tēnei ka waiho ake ki te mutunga mai. Mā reira ka taea te kī kua mana kua ea kua tutuki waiho tērā ki reira. Tēnā koutou tēnā koutou kia ora tātau.[I truly acknowledge you all for giving the matters due consideration because that is a major one and can be used as a model for other bills that arrive in this House of Parliament. Because you achieved that other tribes may follow suit perhaps. Therefore there is no other statement beyond and as this is the second reading I will leave it there for the final reading. It is at that point where one is able to state it has been validated settled and done. Leave that there. Greetings and salutations to you collectively and to us all.]