Volume 698 Week 70 - Wednesday 16 April 2014(continued on Thursday 17 April 2014)Text is incorporated into the Bound VolumeVolume 698 Week 70 - Wednesday 16 April 2014(continued on Thursday 17 April 2014)[Sitting date: 16 April 2014. Volume:698;Page:17389. Text is incorporated into the Bound Volume.]Wednesday 16 April 2014(continued on Thursday 17 April 2014)Ngati Toa Rangatira Claims Settlement BillHaka Ka Mate Attribution BillThird ReadingsHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I moveThat the Ngati Toa Rangatira Claims Settlement Bill and the Haka Ka Mate Attribution Bill be now read a third time. I begin by offering warm greetings to the people of Ngati Toa Rangatira—to those in the public gallery and those out at Takapūwāhia Marae who have gathered today for the third reading of their settlement legislation.Today as well as progressing these bills on their way to enactment we acknowledge those people who strive to make a Ngati Toa Rangatira settlement possible despite what seemed at times to be very unfavourable odds. It is impossible to name all the individuals who have played a significant role. However we must mention the negotiating team of Te Kaha which consisted of Matiu Rei and I am sure he will not mind my acknowledging him as New Zealand’s best bush lawyer; Iwi Nicholson; Tiratū Williams; Miria Pōmare—I am delighted to see her here this morning with her daughter—and Te Ariki Wineera Jr who in turn was supported by many other individuals including Jennie Smeaton. There are also the past and present chairs of the rūnanga Mrs Ruta Rene Bill Kātene Robert Solomon Riki Wineera and Taku Pārai.We cannot go further without acknowledging the many people who championed historical claims filed with the Waitangi Tribunal and the people who gave evidence in the tribunal hearings and the inquiries. I am sure that Ngati Toa Rangatira would want me to mention two very special friends of the iwi over many years: Richard Boast their historian and Deborah Edmunds their lawyer.The third reading of these two bills is the start of a highly significant day for eight iwi—eight iwi with claims against the Crown who between 2010 and 2013 have all signed deeds of settlement agreeing to settle those claims. Today is the culmination of years and years of work by many individuals to see some justice for their tūpuna and for future generations.In many people’s minds the identity of this great iwi is synonymous with Te Rauparaha a Ngati Toa Rangatira leader of the 19th century who has left a deep impression on the New Zealand psyche as one of our truly historical figures. The 19th century was a time of great upheaval for Māori across this land and a formative time for what is now modern-day New Zealand. But Ngati Toa Rangatira were a people before Te Rauparaha and continue to be a people today with a history and a future beyond that legacy.This iwi are a people of theTainui waka who for many generations occupied the coastline around Kāwhia on the west coast of the North Island and were kaitiaki of the resting place of theTainui waka. In the early 19th century due to increasing pressure from Waikato tribes and ongoing conflict Ngati Toa made the decision to leave Kāwhia permanently and migrate south. They moved south to the Cook Strait region with allied iwi settling principally around the shores of the Porirua Harbour and on that wonderful island Kāpiti Island. Further heke and taua with allied iwi were then undertaken across the Cook Strait from the Kāpiti coast. Following their migration south Ngati Toa Rangatira established a very powerful position in the Cook Strait region. Their position was based on military victories relationships with other tribal groups and trade with Europeans.The tide significantly changed for Ngati Toa Rangatira with the increasing demand from incoming settlers seeking Māori land. This tension reached a climax when in 1843 Ngati Toa Rangatira asked surveyors for the New Zealand Company to stop surveying their land in the Wairau Valley. Te Rauparaha had already asked Commissioner Spain to intervene and stop the New Zealand Company from undertaking this activity.While awaiting the arrival of Commissioner Spain Ngati Toa Rangatira told one of the surveyors he had to leave and then set fire to the hut that the surveyor had built to temporarily live in. The survey party was not harmed. With the arrest warrant for Te Rauparaha and Te Rangihaeata for the crime of arson a group of people recruited for the purpose arrived from Nelson and as many know the attempt to arrest Ngati Toa Rangatira leaders erupted into gunfire and ultimately the deaths of nearly two dozen Europeans and nine Māori.I say all this because it is important to encourage all our fellow countrymen and women to read the historical account in the deed of settlement as it sets out this detail in the deed of an incident that in the past has often been recounted from only one perspective. The deed contains an agreed account of this clash between the Crown and Ngati Toa Rangatira. The clash in the Wairau which came out of the competing desires for land was a turning point for the relationship between the Crown and Ngati Toa and had very long-term consequences for the iwi.An important part of this settlement is the Crown’s acknowledgment that its actions since 1840 have ultimately left Ngati Toa Rangatira virtually landless and without resources in both the North Island and the South Island. As I have just mentioned in relation to the Wairau incident the mid-1840s was a key period in the relationship between Ngati Toa Rangatira and the Crown. It was during this time that the Crown through political and military means sought to establish its authority in the middle of our land and reduce the power and influence of senior Ngati Toa Rangatira leaders.During 1845 Te Rangihaeata and his section of Ngati Toa Rangatira supported the claims of their allies living on disputed land in the Hutt Valley. Te Rauparaha for his part took a mostly neutral stance not opposing the actions of his nephew but not wanting to see conflict. These tensions led to several violent incidents. In July 1846 the Crown seized Te Raparaha and several other Ngati Toa Rangatira chiefs at Porirua. The Crown detained Te Rauparaha without trial for 18 months. He was never charged or tried for any offence.In 1847 whilst he was in captivity and Te Rangihaeata was in exile the Crown purchased several extensive Wairau and Porirua districts from several younger Ngati Toa Rangatira chiefs who hoped to secure Te Rauparaha’s release. These purchases undermined the influence of other senior Ngati Toa Rangatira and left a sense of grievance among the iwi who feel that the Crown’s actions violated the rights of other leaders of their iwi. So the history is very very important and that is why we have this settlement today.I want to conclude by saying something about the Haka Ka Mate Attribution Bill which is a very important piece of legislation. It provides an attribution right in favour of Ngati Toa Rangatira in relation to the haka. It is novel legislation. It is very very tentative and that is why in 5 years’ time there will be a mandatory review of it. Through this settlement the Crown acknowledges the significance of Ka Mate as an integral part of the history and the culture and the identity of Ngati Toa and as kaitaiki of the haka they have sought to protect the haka from culturally inappropriate and offensive use.What we have here is I believe exciting legislation. It is the very first tentative step by the Crown towards recognition of traditional cultural expressions and I hope wehave more enlightened commentary on this legislation than we had in theDominion Postwhen the agreement in principle was signed because it had an article that said “All Black haka goes to Māori”.So congratulations to all those who have been involved in this matter. I particularly acknowledge my Crown officials for the work that they have done and my chief negotiators: first Ross Philipson and that wonderful former Labour MP Paul Swain. Why more of his colleagues are not like him I do not know.This is a very hard-won settlement. It has been hindered for far too long by litigation and at times mindless opposition by other parties. I hope that people commemorate this day long into the night at Takapūwāhia. I feel very privileged to have been the Minister over the past 5 years working with this wonderful iwi and today I can finally breathe a sigh of relief. As I always say about settlements it is not the end; it is the end of the beginning but it is the sign of what I hope will be a great relationship and I am very much looking forward to seeing the development of the haka Ka Mate legislation that is going to occur in the next 5 years. I commend these bills to the House.Hon SHANE JONES (Labour): Te Reo Māori i te tuatahi. Tēnā tātou katoa e hui tahi nei i roto i te Whare Pāremata i roto tonu i te ana o te raiona i a tātou e whiriwhiri e rapu me pēhea rānei tō tātou kaha e whakatōpūngia ai hei whakatūturu i ngā ōati hei whakatūturu hoki i ngā moemoeā kua herea ki te kapu o te pepa i roto i tēnei pire o tēnei iwi rangatira e kiia nei ko Ngati Toa Rangatira. Nā reira e ōku mātua e ōku whaea nō tēnā pito o Aotearoa tēnā koutou.Tēnā koutou i runga i tō tātou waka i aTainui i roto i ngā kupu whakarite mō tērā hau tupua o Te Āo Māori a Te Rauparaha me te whare karakia i tū ai i muri mai i tana tukunga e te Kāwanatanga kia hoki mai ki tana kāinga tupu me te rangatiratanga o ngā whakaahua te rangatiratanga o ngā taonga ngā mana tunga i kohia ki roto i tēnā whare karakia i oti i tēnā tupuna rangatira a Te Rauparaha. He tangata i haere ngātahi mē tērā matua ōku a Nene i roto i o rātou haereretanga i wērā tau noa atu otirā i tēnei rā tēnei ahau te mihi atu ki a koutou. Tēnā koutou tēnā koutou tēnā tātou katoa.[Māori language first. Salutations to us all gathered together here in Parliament in the very sanctity of the lion’s den to discuss and find a way to utilise our combined energy to ensure the promises and dreams that have been committed in writing in this bill of this noble tribe known as Ngati Toa. Therefore to my fathers and aunts from that end of the country greetings to you collectively.Salutations to you on our Tainui canoe and in regards to the words attributed to that illustrious person of Māoridom Te Rauparaha and furthermore to the church that was erected following his release by the Government to return to his homeland as well as the ownership of photos treasures and precious items that were gathered together and placed in that church that was completed by that illustrious chief Te Rauparaha. He was someone who accompanied that elder of mine Nene in their travels back in those times a long time ago. And today I indeed salute you collectively. Greetings acknowledgments and congratulations to you and to us all.]It is often said that political parties need to brand themselves to ensure that the voters can distinguish who stands for what but I want Ngati Toa in this House to know today that the Māori members of Labour and indeed Labour stand solidly with the Crown to ensure that the Ngati Toa Rangatira Claims Settlement Bill achieves Royal assent without any delay. It is a piece of legislation that has come to the House prior to Easter a time when a dwindling number of us contemplate and think about colonial origins the role of the Church and in my case the role of the missionaries in the north. When you think about the history of Ngati Toa and in particular Te Rauparaha it is intertwined with that colonial part of New Zealand’s sad history and that person whom our mātua called “Wide-Awake” otherwise known as Wakefield and Octavius Hadfield who insome way gifted Hone Harawira his name in a transliteration. After all before he went down south the man was at Waimate North. If anyone wants to know how indigenous the name Harawira is just look at Octavius Hadfield that well-known missionary.But I digress. This should be a day of some celebration. I want to acknowledge a number of the identities who have come here to support Ngati Toa today. We will talk of the other iwi as well but we are starting with Ngati Toa this morning.One of Māoridom’s foremost orators Mr Nicholson whose son I had the good fortune to go to university with—who has sadly passed away—was a graduate of Te Aute College. I was a graduate of St Steven’s School. Mr Nicholson’s son Huata and I were at Victoria University. He was a fine rugby league player and demonstrated that Te Aute boys drank more beer than St Steven’s boys. But we should remember with some joy those who have passed on. Obviously I should acknowledge Mr Rei who is the current leader of Ngati Toa and also the chair of Te Ohu Kaimoana. I think of Mr Metekīngi who when we were young university students was an identity.I want to recite the names of a famous orator from this tribe whom I met when I was a lad at Tūrangawaewae. I went with my Ngāpuhi Aupōuri elders to Tūrangawaewae in the early 1970s. An old man gave a speech. Although we were very good at Māori it was well beyond our capacity to understand as young men going along with our mātua from the Anglican Church. His name was Rēnē. If I am not mistaken it was Uenuku Rēnē but they just called him Rēnē. I recall my grandmother telling me that that man came from the Cook Strait. Being from the far north it was all a bit sort of blurry just as the southerners call everyone from north of Auckland Ngāpuhi. I recall her saying that he had just demonstrated in his speech that to be a great navigator for Māoridom you have to see in the night; you have to be able to read the signs and translate in a form that modern people can understand. He aha ngā tohu o te pō mai i ngā whetū me ngā manu tūtuki noa ki te moana?[What are the night signs from the stars birds and down to the sea?]As a youngster of 11 or 12 I have never forgotten the trip I took with my grandmother who was born in 1892.So let us come back to Ka Mate. I do not think there is a more valuable contribution that the Pākehā hoi polloi borrow from us on a regular basis when they go to Amsterdam when they go to London or when they go to wherever. Indeed on my Tararā side I can assure Ngati Toa that my own son has done Ka Mate in Croatia on many occasions. He went there to play rugby. Unfortunately I learnt that that was not all he was doing. He did ring and say: “Hey Papa I didn’t know the Swedish played rugby.” Kātahi au ka mea atu ki a ia me hoki mai koe ki te kāinga. He Māori koe ēhara koe i te Tararā.[Then I said to him that you should return home. You are a Māori not a Croatian.]This is now a key quality of our modern identity as New Zealanders. This bill the Haka Ka Mate Attribution Bill ensures that its indigeneity is never stripped away. Who knows what the future holds for such contributions? But let it be known that it was Te Rauparaha and his flight in the various battles of the 1820s and the assistance that he took from Te Whareangi who decided that he would assist him as he was fleeing probably some of his own relatives. That is where that haka originated from. The fact that this legislation has been used to provide a level of stewardship over the haka is I think reflective of how far we have come in terms of biculturalism because this would never have happened in the time that I worked for Sir Geoffrey Palmer. I dare say it would have been very difficult to have got through in the time that Don Brash held sway in terms of the bicultural narrative. But those identities have moved out of politics and today the current identities are here to salute Ngati Toa and to remind ourselves that these settlements will not avenge everything that happened in the past. They are thecontribution of this group of parliamentarians and the Crown officials and society being prepared to back the politicians to take these steps. That is what they are. Now it falls to the iwi to be the kaitiaki.I want to ensure this. Mena e rongo ana koe e iwi kei te pānui ahau i te katoa o tō haka a Ka mate ka mate.[If you the people can hear I am going to recite all of your haka Ka Mate to you.]I want to read into the record the entirety of Ka Mate. I will not go over my time. Ordinary Kiwis know five or six lines. It is probably the only opportunity that we will have to put this on the record. You never know some of them might join me. It defies English translation but there are a couple of rude words that in good time I will explain to you.It starts:Kikiki kakaka kauana!Kei waniwania taku taraKei tarawāhia kei te rua i te kerokero!He pounga rāhui te uirā ka rarapa;Ketekete kau ana tō peru koi ririMāu au e koro e—Hī! Hā!Ka wehi au a ka matakanaKo wai te tangata kia rere ure?Tirohanga ngā rua rerareraNgā rua kurī kakanui i raro! Aha ha!Ka mate! Kamate!Ka ora! Ka ora!Ka mate! Ka mate!Ka ora! Ka ora!Tēnei te tangataPuhūruhūru nāna nei i tiki maiWhakawhiti te rā!Ūpāne ka UpāneŪpane ka ŪpāneWhiti te rā!Let it lie on our record the day we came to salute Ngati Toa and agree to the legislation protecting that haka for them in New Zealand. It now lies as a permanent record of this Parliament. Kia ora tātou katoa.Hon Dr PITA SHARPLES (Minister of Māori Affairs): Tēnā koe Mr Deputy Speaker. Tēnā koutou Ngati Toa Rangatira kua hara mai nei i tēnei rā ātaahua ki te whakanui i te kaupapa e haere nei. Matiu taku hoa taku rangatira nui rawa ngā mihi ki a koe kua tae nei ki tēnei rangi. Nā reira nau mai hara mai ki tēnei Whare kia whakaoti ai tēnei mahi tēnei pire kia tū rangatira ai tō tātou haka a Ka Mate anā kia whakaoti ai ngā kōrero mō te kerēme hoki. Ki te iwi tēnā koutou. Tēnā koutou i ō koutou tini mate e tīraha tonu i ngā marae maha rātou kua tukuna atu hoki ki te kōpū o te whaea ā tēnā koutou haere haere rātou.[Thank you Mr Deputy Speaker. Greetings to you collectively Ngati Toa Rangatira who have come here on this beautiful day to celebrate the matter progressing before us. To you Matiu my friend and elder there is much admiration for your arrival here today. So welcome. Welcome here to this House to complete this task this bill so that our posture dance Ka Mate will remain noble and also to complete the talk about this claim. Acknowledgments to you the tribe. Greetings and salutations to you in regards toyour very many deaths that continue to lie in state on the courtyards and those as well who have been committed to the womb of mother Earth a farewell and tribute to them.]Today we welcome the sons and daughters ofHoturoa captain of the greatTainuicanoe. Tēnā koutou tēnā koutou. Nearly two centuries ago the people of Ngati Toa Rangatira resided at Kāwhia on Waikato-Tainui’s western coast fromAotea toHuikōmako koTainui te waka ko Hoturoa te tangata ko Ngati Toa Rangatira te iwi. Their incredible heke or great migration south is the stuff that legends are made of. In the early 1800s they faced conquest in their northern lands. The people of Ngati Toa Rangatira turned south. Led by the renowned chiefTe RauparahaNgati Toa Rangatira and their allies embraced technology armed with muskets. They waged wars with tribes across the southern North Island and the northern South Island. The Ngati Toa Rangatira heke included their women children and kaumātua. They too walked hundreds of kilometres. Many would die along the way from Kāwhia to their new homelands in Kāpiti.By the time the Tiriti o Waitangi was signed Ngati Toa Rangatira were exercising tino rangatiratanga as mana whenua over the lands they occupied in the south-west coast of Wellington at Ōhāriu Porirua and Kāpiti Island and of course parts of the Horowhenua coast. InTe Tau Ihu o te Waka a Māui their main areas of occuption were theWairau Valley Port Underwood and Pelorus Sound. By the time the Tiriti o Waitangi was signed the global whaling industry was burgeoning with whaling stations established across Ngati Toa whenua. The flax trade was also booming. Ngati Toa Rangatira were not just part of an emerging economy in this part of the country; they were actually leading this economy and they were the owners of it.But the Tiriti o Waitangi signed byTe Rauparaha changed the ground rules for ever. The Crown’s military action land confiscations and land purchases were pervasive and unrelenting. Ngati Toa Rangatira’s economic power was ruined. Ngati Toa Rangatira’s political power was devastated. Ngati Toa Rangatira people were left virtually landless without reserves or endowments. All those things that the Crown has taken from the people of Ngati Toa Rangatira can never be replaced and yet they honour the Crown today with their generosity and their willingness to settle their historical grievances.Most people have heard of the former whakatauākī “He aha te mea nui o te ao? He tangata he tangata he tangata”—what is the greatest thing of all? It is people it is people it is people. New Zealanders often ponder about what things best define us in this country: our mountains our artists our rugby. But without someone to climb the mountain without someone to write the book without an incredible captain to lead that team and without people we have nothing to define us.The greatest thing of all about New Zealand is our people. It is our people it is our people. They are fearless ingenious and straight-up. These are some of the words that help explain our No. 8 wire mentality. So it is not surprising that before anyone else our ancestors went where no man or woman had gone before conquering one-third of the surface of this planet as we migrated south from island to island writing a final chapter of human exploration and settlement. It is not surprising that the guy who decided to knock the bugger off and climb the tallest mountain on earth was from Tuakau. It is not surprising that the most successful sports team on the planet wears black jerseys.When it comes to a unique defining cultural symbol that sets New Zealand out from the rest of the world it is not surprising that the rest of the world thinks of one word: haka. And it is not surprising that the haka New Zealanders know and are known for above all others is a haka like no other. It is a triumphant defiant celebration of life over death: Ka mate ka mate ka ora ka ora! Ka mate ka mate ka ora ka ora! It wascomposed by the warrior chieftain Te Rauparaha as he cheated death. Years later the words of Te Rauparaha resound through the generations. His words have come to define the human spirit: fearless ingenious straight-up. The haka Ka Mate is our most powerful icon and symbol of New Zealand’s most favourite pastime of punching above our own weight. Nearly 200 years later the words of Te Rauparaha resound through the generations.From this day on the Crown acknowledges and recognises the significance of Ka Mate as a taonga as an integral part of the history culture and identity of Ngati Toa Rangatira. I am proud to be part of a Government that honours respects and recognises the whakapapa of Ka Mate. Nā tēnei mahi ka whakamanahia tētahi taonga Māori ka whakamanahia te hītori o tātou ngāi Māori. He mea tuatahi tēnei ki ōku whakaaro nā te mea ka haere ā tātou tamariki ki te kura kāre he hītori Māori kei roto i ngā kura. Kāre rātou e whakaako i ēnei hītori i mua i te taenga mai o te Pākehā. Nā reira nā tēnei haka e whakaarahi te huarahi. Nā reira kei te mihi atu ki a koutou mō tēnei taonga Ngati Toa Rangatira.[As a consequence of this work a Māori heirloom and our Māori history will be enshrined in law. To my understanding this is a first because when our children went to school there was not any Māori history in schools. They did not learn about these histories prior to the arrival of non-Māori. This posture dance will therefore lead the way. And so I thank you for these treasures Ngati Toa Rangatira.]What pleases me is not just the haka its significance and the place and the role it is playing in terms of putting our history back where it should be and inviting something that we have just started to embark on; it is putting our history into schools so the children can learn who we are what mana whenua is and the long history that goes back to the settling of islands in the Pacific Ocean right to this day. But as far as the haka is concerned what pleases me is the impetus in this bill the Haka Ka Mate Attribution Bill for those who perform Ka Mate to do it properly. In the immortal words of the great All Black captain Buck Shelford who helped resurrect the correct performance of Ka Mate: “Do the fucking thing right or don’t do it at all.”I am proud to be part of a Government that today stands alongside the whānau o Ngati Toa Rangatira. Today we resolve historical grievances with honour with mana and with the generosity of the sons and daughters of Hoturoa. From the house of Toa Rangatira to the New Zealand House of Representatives it is a great day. Tēnā koutou tēnā koutou tēnā koutou katoa.RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Deputy Speaker. Ngati Toa Rangatira tēnā koutou tēnā koutou tēnā tātou katoa. E aku mātua e aku whanaunga whakatau mai whakatau mai whakatau mai. Whakatau mai ki te Whare Paremata e takatū nei. Āpiti hono tātai hono ko te hunga wairua ki a rātou āpiti hono tātai hono ko te hunga ora ki a tātou tēnā koutou tēnā koutou ā tēnā tātou katoa.[Greetings Mr Deputy Speaker. Greetings to you Ngati Toa Rangatira acknowledgments and salutations to you all. Welcome welcome and welcome to my elders and relatives. Welcome to Parliament House standing here in readiness. The lines of the spirits are joined to allow them to rest there among their own while the lines that join us the living allow us to live here among ourselves. And so salutations greetings and acknowledgments to you and to us all.]Let me start with a well-known pepeha of Ngati Toa. Ko Ngati Toa te tuatahi ko Ngāti Kōata te tuarua ko Ngāti Rārua te tuatoru.[Ngati Toa is first Ngāti Kōata is second and Ngāti Rārua is third.]This pepeha is to denote the mana of Ngati Toa and their two allies of Kōata and Rārua. It is a historical link to the way things were in the past when Ngati Toa had to explain to the Crown their relationship to the land and hapū of Te Tau Ihu. We all knowthat they have all advanced to be the iwi that they are today but that is the historical link.With that in mind let me declare my own personal stake in the history of Ngati Toa. Anyone who knows my family’s history will know me as a Poutini Ngāi Tahu but not many people know the connection to Ngati Toa through my ancestor Niho who was a chief of Ngāti Rārua and who along with the other chiefs of the invading alliance of Ngati Toa Ngāti Kōata Ngāti Rārua Ngāti Tama and Te Ātiawa crossed Raukawa Moana and fought with local Ngāti Kuia Ngāti Apa and Rangitāne. From Te Tau Ihu my ancestor pushed through the West Coast making war and searching for the highly prized pounamu.My Kai Tahu ancestor Tūhuru was a clever man and in an effort to protect his people he took the prudent step of negotiating a peace deal with the Ngāti Rārua by offering his daughter Nihorere as a wife for Niho. This was accepted and so Tūhuru and his family spent 5 years at Tai Tapu as guests of Niho and the Ngāti Rārua. The particular branch of the union of Tūhuru’s daughter Nihorere to Niho are known as a takawaenga family which in times of raru was used to remind the tribes of Poutini Ngāi Tahu and Ngāti Rārua of that shared history.If 6 February 1840 is this nation’s birth date then the events of 1839 must surely be the conception and gestation period of our country. Before the Treaty and Governor Hobson New Zealand was a lawless land with no real civil law and definitely no land courts. The country and its tangata whenua were susceptible to unscrupulous land deals. The arrival of the New Zealand Company in 1839 is the crux of the troubles in Te Tau Ihu.In 1839 Ngati Toa were a powerful tribe situated on the northern side of Raukawa Moana who also had interests in Te Tau Ihu. Ngati Toa signed the Kāpiti deed which purportedly gave up their interests in 20 million acres between Taranaki and North Canterbury. The oral translation of the English deed did not convey its meaning and effect. More misunderstandings and shady deals were to occur: 1843 and the Wairau affair Te Rangihaeta’s rebellion in the Hutt Valley in 1845 and eventual exile to Poroutāwhao and Te Rauparaha’s illegal arrest and detention in 1846.The arrest of Te Rauparaha was a master stroke for Governor Grey and the Crown. It was totally illegal and on trumped-up charges. Grey used the detention of Te Rauparaha as leverage to wrest land from the Ngati Toa estate. The remaining chiefs of Ngati Toa had little option but to offer up land at Porirua and Wairau and to have reserves set aside. Ngati Toa had interests at Port Nicholson Wairau and Whakatū but their interests were not acknowledged in the likes of the Wellington Tenths and the Nelson Tenths. There were further more modern-day mamae to add to the list of grievances. In 1948 and 1960 the Public Works Act stole hundreds of acres of land from families to build housing. Some of that land has never been used but is now tied up in the Crown’s hands.In the Ngati Toa Rangatira Claims Settlement Bill the Crown will apologise to Ngati Toa for its failure to uphold the principles of the Treaty of Waitangi apologise for Te Rauparaha’s illegal detention and apologise for pressuring other chiefs of Ngati Toa to sign away the land in return for Te Rauparaha’s release. It will also apologise for failing to ensure that Ngati Toa retained sufficient land for their future needs. There are deeds of recognition and overlay classifications acknowledging areas of significance and association: Kāpiti Island The Brothers Thoms Rock and the Wairau Lagoon to name a few. There is of course also cultural commercial and financial redress.There are many people who have helped to advance this claim to where we are today but I would particularly like to acknowledge Tiratū Williams who is the last of the original claimants for Ngati Toa and who I understand is in the gallery today.I would like to move on to the haka. The Haka Ka Mate Attribution Bill has been put in place so as to acknowledge Te Rauparaha the composer of the haka and Ngati Toa’s guardianship or kaitiakitanga of this taonga. The bill sets guidelines on how this haka can and should be used in a commercial and non-commercial world.This haka Ka Mate is by default this country’s national haka. It is the first haka to be taught to children of school age. It is the first haka I was taught. I remember when we first moved up from the South Island to Wellington my father taking me out to Takapūwāhia where Mark Metekīngi taught me as a 5-year-old. It is the haka of our national rugby team and of our Olympic and Commonwealth Games representatives. Other national sporting teams have used it at an international level. The haka has reverberated around the battlefields of the world not just during the Māori civil and land wars but also in places like Gallipoli and North Africa during World War I and World War II and even in more modern theatres such as Iraq and Afghanistan. It has been performed by ordinary Kiwis doing their OEs sometimes in a drunken manner and it has even been performed—poorly I might say—by British pop stars.But when I think of this mighty haka and I think of my whanaunga of Ngati Toa what I think about is running up and down the basketball court with Taku Pārai and Donal Wineera waiting for that pass so I could get the easy layup. I will tell you it rarely came. It is hard to get a ball off a Ngati Toa hoopster even if you are on their team.This haka also reminds me of one of Ngati Toa’s greatest living exponents of the haka none other than Uncle Nelson Solomon—surely one of this country’s greatest storytellers truthful or not. Kia ora Uncle. Uncle Nelson told me one night after a few drinks in Nelson of his exploits on the basketball court and how he and John Arthur were the best point and shooting guard combo that Ngati Toa had ever seen. He then reminded me of it again on the drive from Whakatū over to Waikawa just to reinforce the point. When I think of the haka I am reminded of the basketball mates I ran with back in the day whether we were on the same team or playing against each other. I think of names such as Pārai Wineera HippoliteSolomon Kimi and Parata. Let us not forget the Katenes and I acknowledge Rahui Katene—it is wonderful that you are here—and the Arthurs the Kohe Loves and the Metekīngis. I would like to thank the many families of Ngati Toa that allowed Taku and Donal and some of the other whānau to join the Rātana Church even if it was only for one midweek basketball game.When I think of these wonderful people I think about the everyday use of the haka—how it is performed every day by Ngati Toa at births deaths marriages and 21st birthdays. If there is a meeting of Ngati Toa anywhere in this country or anywhere in the world you can guarantee there will be a stirring performance of Te Rauparaha’s famous composition at the end of the speeches. Today the descendants of Te Rauparaha and Ngati Toa are here and once the debate is finished I am sure we will be treated to a very special extended version of their and this country’s most famous haka. I commend these bills to the House. Kia ora anō tātou.DENISE ROCHE (Green): E ngā mana e ngā reo e ngā rangatira e ngā iwi e huihui nei tēnā koutou. Nau mai haere mai ki Te Whare Pāremata tēnā koutou tēnā koutou tēnā koutou katoa.[To the authorities voices leaders and tribes assembled here greetings to you. Welcome to Parliament House welcome. Salutations acknowledgments and congratulations to you all.]It is a pleasure to speak on behalf of the Greens on these bills the Ngati Toa Rangatira Claims Settlement Bill and the Haka Ka Mate Attribution Bill not just because this is the most positive experience of Parliament that I have ever had but also because for me personally as I said in my first speech on the omnibus legislation Iwhakapapa to the great warrior Te Rauparaha through his mother Parekōhatu and the Raukawa line. So I am grateful to have the opportunity in my privileged position as an MP to read the true histories of Aotearoa through these settlement deeds.The story of Ngati Toa Rangatira is perhaps one that is more widely known than for most iwi due to the famous ancestor Te Rauparaha and his fierce reputation as a warrior and of course for his role as the composer of the haka Ka Mate. I note that as part of the settlement outlined in the claims legislation the Haka Ka Mate Attribution Bill will also be passed today to ensure that the intellectual property rights of the iwi are acknowledged and that the haka is recognised as a taonga belonging to Ngati Toa Rangatira and their ancestor Te Rauparaha as the composer whenever their haka is performed.The legislation has taken a long time to get to this House. The deed of settlement was signed in 2012. However the legal action goes right back to the actions of the New Zealand Company in the 1830s when the first dodgy dealings with that company resulted in the first large tracts of land in the South Island being alienated. Given their warlike nature there is no way that Ngati Toa Rangatira were ever going to relinquish their landholdings without a fight. There have been many over the generations who have carried on that fight. The original claims for this settlement were made in 1986 and I want to also acknowledge the kuia Tiratū Williams up in the gallery today and also acknowledge those who have passed on—the other 13 claimants. It has taken 28 years to get to this place.The settlement relates to the gradual alienation of nearly all of the original 4 million hectares that were in Ngati Toa Rangatira’s area of interest. That interest includes both the lower part of the North Island and the top of the South Island. It goes from the Rangitīkei in the north and includes the Kāpiti coast Hutt Valley and Wellington areas as well as Kāpiti Island and Mana Island. It includes large areas of the Marlborough Sounds and much of the northern South Island. How Ngati Toa were alienated from that land is outlined in the legislation in the deed of settlement. The methods used include the dodgy land sales war duress the Crown awarding land to individual Māori and exclusion. These tactics were used with many iwi across Aotearoa in the land-grabs of the 1800s. I use the term “duress” in this case to describe the dubious land sales that occurred while Te Rauparaha was being illegally detained by the Crown for 18 months and his nephew the leader Te Rangihaeata was in exile in the Horowhenua.In this settlement for the first time the Crown apologises for that wrongdoing and I am going quote from the settlement deed the apology. It says: “The Crown unreservedly apologises for the breaches of Te Tiriti o Waitangi … and its principles which have hurt and caused prejudice to Ngati Toa Rangatira. The Crown is deeply sorry for its actions that intentionally undermined the mana and rangatiratanga of leading Ngati Toa Rangatira chiefs. In particular the Crown apologies for its indefinite detention of Te Rauparaha and deeply regrets that it has failed until now to acknowledge this injustice in an appropriate manner.” In light of the huge land losses and the loss of resources that Ngati Toa Rangatira had once utilised like the whaling industry and the flax trade the compensation package is modest and that is also acknowledged in the settlement. The financial and commercial redress is about $72 million and some of that is tagged for express purposes. By accepting this Ngati Toa Rangatira are being generous.They are generous with the cultural redress package as well. Ngati Toa Rangatira will have 20 sites vested in them with another three sites that will be jointly vested with other iwi from Te Tau Ihu. That means that public access and conservation values will be maintained. In total the amount of land comes to about 267 hectares and I note that the area of occupation—the area that was originally occupied by Ngati Toa—was estimated at about 2 million hectares. Kāpiti Island will symbolically be vested in the iwi and then they will return it to the Crown after 10 days. They will return it to thepeople of New Zealand and the iwi will work alongside others to develop the management plans for and conservation of that area. This is incredibly generous—to receive their rightful land and then to give it to the people of New Zealand.I am mindful that with many settlements that come before the House there is a lack of public understanding about the history—the history of the iwi and the breaches of Treaty of Waitangi that they have suffered. I am mindful also that this bill attempts to address some of them. Too often we hear when these settlements are published the racist comments that this is part of a gravy train. Whenever I hear that I am enraged. We must do more to educate the people and I support the Hon Pita Sharples in that call.The Greens’ position is—and I must make this point—that this is not a full and final settlement and we will say this in every speech on every settlement bill. Undoubtedly the journey to this day has been hard-won and it should be celebrated. I want to acknowledge the Treaty negotiation team who must be congratulated on the intricacies of the settlement and how they have maintained a delicate balance between overlapping claims and those different from others. But our stance stems from the fact that this is the best the iwi could possibly get at this time but the compensation of course is not full and that is acknowledged. We do not believe it is final because we do not know yet how these historical claims will impact on the generations of Ngati Toa Rangatira yet to come.One thing is for sure though. Undoubtedly Ngati Toa Rangatira will be on a surer economic footing as a result of this settlement and they can chart a future for their rangatahi and whānau. This is a day to celebrate. We offer our congratulations to Ngati Toa Rangatira and every success. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.Hon TAU HENARE (National): Te mea tuatahi anei taku mihi ki a Ngati Toa Rangatira tēnā koutou. Tēnā koutou a koutou i haere mai nei i tēnei rā te rā whakahirahira mō koutou mō mātou nō reira tēnā koutou katoa.[The first thing is my tribute to Ngati Toa Rangatira congratulations. Acknowledgments to you and to those who came today on this important day for you and for us all. So well done to you all.]There have been several platitudes offered up to various people. I want to start by saying that my cousin Shane Jones continues to give great speeches continues to tell a story in his way and as only he can. I could listen to Shane all day apart from when he talks politics. But I do want to make particular mention to—Hon Trevor Mallard: The feeling’s probably mutual.Hon TAU HENARE: Sorry?Hon Trevor Mallard: The feeling’s probably mutual.Hon TAU HENARE: That is most probably right. I want to pay particular respects to a person who is not here now and that isPātariki Rei. I do remember when I became a member of Parliament having a couple of hui with him. I was astounded to find out that he has aNgāpuhi link like most of the country and that is through Matauri Bay and through our tupuna Tametame. Ngā mihi nunui ki a ia ki a koe Matiu.[Huge greetings to him and to you Matiu.]If you read various Treaty settlement pieces of legislation you will find that over a very very short period people starting out with thousands upon thousands of acres a people with their own economy a people who were highly regarded for their exploits became landless. In this particular case over a 20-year period from 1840 to 1860 you have what could only be classed as theft and genocide and all sorts of words that we are wont to use these days. In a matter of less than 100 years they became as other iwi have become and that is landless. When you take that land away you take away a whole part of a people.I want to talk about the attribution of Ka Mate. When the bill was introduced to the House and it was called the Haka Ka Mate Attribution Bill I did not know what thatword “attribution” meant. I am only fromŌtara. I am not a university graduate. So I looked it up. I looked up the word “attribution”. There is a whole whakapapa of this word “attribution”. Back in the day in England there was a kawa a kaupapa a way of doing things in the pub. If you did not have any money on you you could go in and you could get a piece of chalk and put down on a slate what you were drinking. That is where the terms “chalk it up” and “put it on the slate” come from as some of us have been wont to do over the years.Hon Trevor Mallard: In the back room here.Hon TAU HENARE: In the back room here. But that is what attribution means. So we can chalk this haka up to Ngati Toa and Te Rauparaha. The first time I came across Te Rauparaha was when I was a kid at Hillary College. Bill Tāwhai was our Māori teacher. We got to know about who composed the haka. We got to know about who Ngati Toa Rangatira were and are. I will always doff my cap to Bill Tāwhai for being the sort of teacher whom New Zealand deserved then and now.I do want to say this though which is that we should not on these occasions miss the opportunity to talk about those sorts of people—you know Te Rauparaha Kawiti Pōtatau; all the big names of our past all the big players on the stage that was Māoridom—and to take up the challenge that the Minister of Māori Affairs has talked about today about our education system. It is now time when this country has moved on so much that we should make our history part of the curriculum.I make this plea: that the next Government whomever it may be seriously investigates and puts into practice what most other countries do anyway—that is have our own history as a particular subject in our schools primary intermediate and college. We need to call it New Zealand history and talk about it all—not just the nice bits but everything. You know you cannot have war without another side. In the Wairau affair you could not have had a Wairau affair with one person—you know you cannot have an affair with one person anyway.Hon Chester Borrows: Oh you can.Hon TAU HENARE: Well you could I suppose if you think about it. But with the Wairau affair when the Māori Affairs Committee went to the South Island to hear submissions we heard about this that and the other thing and about how terrible it was. We heard the Māori history. Let us not forget that there were a couple of dozen European settlers who perished and died in the affray—in the affair. We should not be shy to talk about the whole rather than the part of our history. So I do make that plea: that wherever we go when we are talking about Te Rauparaha we do not see him as only a composer because there had to be an affair. There had to be a reason for—and I am not saying that the Wairau affair led up to the haka but there has to be something that leads a man like that or any person to compose a verse that explains their situation. So we should not be scared of or be shy about talking about the whole rather than just the part.In this House Thursdays are becoming the day when we talk about New Zealand’s history. Like I said before I make a passionate plea for the next Minister of Education whomever they may be—Chester? I make the plea that that is one of the first things we do.Hon Trevor Mallard: Hey Tau.Hon TAU HENARE: Hi Trevor. I want that to be one of the first things they do because I tell you what it will bring our nation closer together just as the passage of these bills brings the nation closer together. Hoi anō taku mihi ki a koutou katoa e aku rangatira e aku kaumātua e aku kuia tēnā koutou katoa.[So congratulations to you all my leaders elderly men and womenfolk. Thank you all.]Hon NANAIA MAHUTA (Labour—Hauraki-Waikato): Tuatahi tēnei ka tāpiri atu aku mihi ki a koutou katoa e uru mai nei ki roto i tēnei tō koutou nei Whare ki te whakarongo ki tēnei āhuatanga te whakaturengia ā koutou kaupapa i mua i te aroaro o te Pāremata nō reira ki a koutou katoa tēnā koutou. Me tuku mihi ki a koutou ngā whanaunga o Ngāti Toa. I kite i a koe taku kaumātua iwi kōrua ko Matiu nei te mihi maioha ki a koutou e kawea nei ēnei kaupapa i tēnei wā.[Firstly I add my tributes to you all who have entered this House of yours to listen to this situation that relates to the enshrinement of your matters into law which you have placed before Parliament so congratulations to you all. I must acknowledge your presence the relatives of Ngati Toa both yours and my elder Matiu. Fond greetings to you collectively who brought these matters forth at this point in time.]It gives me great pleasure to be able to support the third and final reading of the Ngati Toa Rangatira Claims Settlement Bill and the Haka Ka Mate Attribution Bill. With that as members in the House have reflected on history it is an opportunity for each member who has participated in the Māori Affairs Committee to reflect on their connection in some way to what has been considered at the select committee with the passage and consideration of each Treaty settlement. In this particular regard I reflect on my own history and connection. In some humble way I consider that as I have grown up from childhood and tried to pursue and find out more and more about who I am I cannot get away from the matrix of histories of our people within theTainui waka region.With that said there are stories that you grow up with that are a part I guess of your identity and how you relate to people and places and events. You cannot grow up within theTainui waka region without hearing about Te Rauparaha whether it is his exploits as a mature man and his fighting prowess or the nature of his departure from Kāwhia or his illustrious birth and the significance of what the old people at that time had seen in the marriage that took place between Te Rauparaha’s parents but more important the intent with which Te Rauparaha was raised and things that were foretold of his lifetime.I reflect on my Maniapoto connection. Again as I grew up I heard about this man Te Rauparaha who was strong and when he departed from Kāwhia all through Ngāti Māhuta Ngāti Maniapoto Ngati Tuwharetoa Ngāti Raukawa and right down to Ngāti Kauwhata Ngāti Raukawa ki Te Tonga—all the way down to the top of the south—you will hear a number of stories from families who recount how their tūpuna joined the heke then connecting them to the exploits the rampage or however you would like to refer to it but they were significant from Kāwhia all the way down the North Island and into the South Island.With some pride and trepidation I think to myself that Te Rauparaha has left more than a footprint but a legacy and it goes beyond Ka Mate. But the fact that Ka Mate is now reflected on by Māori and Pākehā alike within New Zealand and outside of New Zealand in our kōhanga reo in our schools and in our universities certainly strengthens the way in which our stories and our connections can be told and retold. Many members have made the point better than I can but I certainly want to recognise that.For the purposes of this third reading debate I want to set on record the apology of the Crown to Ngati Toa Rangatira so that when their children come back to reflect on what their parents and grandparents did to settle they will see why it was so important. Clause 426 of the Ngati Toa Rangatira Claims Settlement Bill reads: “The text of the apology set out in the deed of settlement is as follows: (1) The Crown recognises that a number of Ngati Toa Rangatira including Te Rauparaha and Te Rangihaeata signed TeTiriti o Waitangi/the Treaty of Waitangi in 1840. The Crown profoundly regrets that it has not always lived up to its obligations to Ngati Toa Rangatira under Te Tiriti o Waitangi … Accordingly the Crown makes this apology to Ngati Toa Rangatira to their ancestors and to their descendants. (2) The Crown unreservedly apologises for the breaches of Te Tiriti o Waitangi … and its principles which have hurt and caused prejudice to Ngati Toa Rangatira. The Crown is deeply sorry for its actions that intentionally undermined the mana and rangatiratanga of leading Ngati Toa Rangatira chiefs. In particular the Crown apologises for its indefinite detention of Te Rauparaha and deeply regrets that it has failed until now to acknowledge this injustice in an appropriate manner. (3) The Crown profoundly regrets and apologises for its actions that left Ngati Toa Rangatira with few landholdings by 1865 and its ongoing failure to protect their remaining landholdings which has left Ngati Toa Rangatira virtually landless and unable to access customary resources and significant sites. (4) The Crown deeply regrets the cumulative effect of its actions and omissions which severely damaged Ngati Toa Rangatira social and traditional tribal structures their autonomy and ability to exercise customary rights and responsibilities their capacity for economic and social development and physical cultural and spiritual well-being. (5) With this apology and settlement the Crown seeks to atone for these wrongs restore its tarnished honour and begin the process of healing. The Crown hopes that this apology and settlement will mark the beginning of a new positive and enduring relationship with Ngati Toa Rangatira founded on mutual trust and co-operation and respect for Te Tiriti o Waitangi … and its principles.”I set this on the record for the future generations of Ngati Toa Rangatira to ensure that a Treaty settlement can be durable to the aspirations of their grandparents their parents their tūpuna in coming to this day. I also set this on record as an opportunity for those members of Parliament who will often listen to these debates but not really grab the full intent of them to know that the significance of a Crown apology can be huge—both reflective but prospective when we think about how to make the settlement work and evolve in the way that it was intended to.Coming to the substance of the bill I had a look at the statutory areas that are included. It should be noted that there are a significant number of areas where statutory acknowledgments are made but more important where they intersect with local government with the Resource Management Act and with the Conservation Act. This is a real opportunity to evolve the settlement into a different working relationship. Some of that has already taken place. It has not needed to wait until the settlement to secure that. However with statutory acknowledgments the ongoing commitment of various local councils to improve their relationships with Ngati Toa Rangatira in relation to these sites will be greatly enhanced. I need only look at the Pāuatahanui Wildlife Reserve Lake Rotoiti Lake Rotoroa in the Nelson Lakes the Wairau Pā—these are but some of those particular areas. The other unique part of the settlement is the ngā paihau sites and there are three of them—Kāpiti Island The Brothers and Wairau Lagoons. Importantly it ensures that there is an opportunity in the ongoing management and setting of plans for these areas.I have come to the end of my contribution and I would really like to say at this point that if children in kōhanga reo today grow up learning Ka Mate and stand with pride in knowing who they are and where they come from and can share a little bit of the history of what connects them to the leadership attributes of Te Rauparaha or the places he has been or the exploits he has undertaken then New Zealand is in good stead. Tēnā koutou katoa.CLAUDETTE HAUITI (National): Tēnā koe. Ngā mihi ki a koutou katoa te whānau o Ngati Toa Rangatira. Ka nui te aroha ki a koutou katoa.[Thank you. Acknowledgments to you all the family of Ngati Toa Rangatira. There is much empathy to you all.]On the Ngati Toa Rangatira Claims Settlement Bill and the Haka Ka Mate Attribution Bill I want to talk a little bit about the Māori Affairs Committee which examined the bills and recommended that they be passed with some amendments. The intent of the Haka Ka Mate Attribution Bill is that Te Rauparaha must be identified as both the composer of the haka Ka Mate and a chief of Ngati Toa Rangatira and that this obligation should apply whenever the haka Ka Mate is published commercially communicated to the public or features in a film that is shown in public or made available to the public. The committee recommended amending that clause to clarify exemptions to this obligation for educational purposes.The Ngati Toa Rangatira Claims Settlement Bill includes a summary of the agreed historical account the Crown’s acknowledgments and apology and the vesting of part of Mana Island and Kāpiti Island to Ngati Toa Rangatira which will be gifted back to the people of Aotearoa New Zealand. It includes a poutiaki package over the Cook Strait comprising a Crown acknowledgment of Ngati Toa’s role as kaitiaki of the coastal marine areas of the Cook Strait Porirua Harbour Port Underwood and Pelorus Sound. It also includes the establishment of and participation of Ngati Toa Rangitira in a strategic advisory committee which will be involved in the preparation of a conservation management plan for the management of Kāpiti Island Nature Reserve to control and manage the Queen Elizabeth Park campground site and a board to manage Whitireia Park.In the commercial redress there is the right to purchase Crown-owned properties on the settlement date some for lease back to Crown agencies; the right of deferred selection to purchase specified Crown-owned properties for a 2-year period from the settlement date; and the right to purchase some Ministry of Education properties for a period of 10 years from the settlement date.The Haka Ka Mate Attribution Bill is a separate bill being read as a cognate bill with the Ngati Toa Rangatira Claims Settlement Bill. The bill provides an acknowledgment of the significance of the famous Ka Mate haka as a taonga of Ngati Toa Rangatira and as an integral part of the history culture and identity of Ngati Toa Rangatira. The values that Ngati Toa Rangatira seek to uphold are ihi wehi and wana—the ihi being the spiritual force and the wehi and wana being the emotions that emanate from the performance and understanding of this haka. The bill provides Ngati Toa Rangatira with a right of attribution. This is a moral right rather than a commercial right.The legislation will require the composer of the haka Ngati Toa Rangatira chief Te Rauparaha to be attributed in certain circumstances. What this means is that the Haka Ka Mate Attribution Bill will require people who use the haka in a commercial context—for example on commercial products or in films for distribution—to acknowledge Te Rauparaha as the author. The requirement of the attribution does not apply to public performances—for example by the All Blacks—or educational purposes. I commend these bills to the House.LOUISA WALL (Labour—Manurewa): Tēnā koe Mr Assistant Speaker. E ngā mana e ngā reo e ngā whānau o Ngati Toa tēnā koutou tēnā koutou tēnā tātou katoa. I am also aware that at Takapūwāhia Marae in Porirua many of the whānau have gathered to watch the proceedings in the House today. To all the whānau of Ngati Toa I say congratulations. Congratulations on the third readings of your bills the Ngati Toa Rangatira Claims Settlement Bill and the Haka Ka Mate Attribution Bill which will provide I guess more assets for you to build on in terms of Ngati Toa moving into thefuture with confidence. So I congratulate you. I also want to thank you particularly for the leadership of your tūpuna Te Rauparaha and Te Rangihaeata. because when I look at your history like all histories your journey began in 1839 when you signed the Kāpiti deed. By 1843 your rangatira were fighting for the rights of Ngati Toa. I think that warrior spirit has to be acknowledged because it is that fighting spirit that endures today when we look at the performance of our haka that our All Blacks who define us internationally within a sporting context perform. So I hope when you see that haka when you look at the All Blacks for you now and into the future it is about your rangatira Te Rauparaha who has created that platform for us.I note however that in the Haka Ka Mate Attribution Bill there is no copyright to the haka Ka Mate. This is a very unique part of this legislation because you do have formal acknowledgment. But because it is not contained within the Copyright Act there are no royalties. So I say thank you very much to the Minister for Treaty of Waitangi Negotiations for that 5-year review because that 5-year review enables Ngati Toa to actually look at how the haka is used and whether or not formal acknowledgment is sufficient into the future in terms of how the haka Ka Mate is used. In fact it clarifies and confirms the Wai 262 report that said there should be controls on the use of the haka. So I think the position of Ngati Toa going forward in terms of the control of the haka Ka Mate is something that ultimately should be in your hands. I acknowledge the very special and significant attribution of the haka to Te Rauparaha and to Ngati Toa and I look forward as we move into the future to the safeguarding of the haka in terms of Ngati Toatanga.I want to acknowledge Mr Assistant Speaker Robertson that you went to Ngāti Toa School inTītahi Bay. I think it is special to acknowledge all the connections that we have. My role here today is to add support to our Labour voice. Our kaumātua as I will call him Shane Jones kicked the proceedings off this morning. He and my colleagues Rino Tirikatene and Nanaia Mahuta sit on the Māori Affairs Committee. I was previously a member of the Māori Affairs Committee. I am no longer but as a proud member of this House and of Māori whakapapa—Ngāti Tūwharetoa and Waikato—it is always a pleasure to participate in these Treaty settlement debates.For all of us I think the resolution of our colonial history and the resolution of our truth and reconciliation process as I call it is incredibly significant. Always we pay tribute to the people who have gone before—our tūpuna who are not with us any more—and our tūpuna and our rangatira here today who will ensure that as we move into the future we do so always with our heads held high. So I want to acknowledge all Ngati Toa who have been involved in getting you to where we are today because yes the Crown is the partner that you have negotiated with to get to where we are today but we have a lot of resources on our side. Always it is the fortitude persistence and steadfast commitment to making sure that we as tangata whenua in Aotearoa New Zealand are for ever acknowledged as mana whenua as tangata whenua. So these settlement bills are incredibly important in terms of moving forward as a nation.I always like to look at either the statutory acknowledgments or the place names and I see that within your legislation this settlement has provided for place name changes to 12 North Island sites and nine South Island sites. For me it is those names that actually mean a lot because they honour our tūpuna and they honour our specific relationships so Ngati Toa’s relationship to these geographical sites here in Aotearoa. For ever Ngati Toa’s footprint will be recorded formally within our country. The new geographic names are for example Taupō Point Kapukapuariki Rocks Mount Porirua Haukopua Point Motuhara Point Te Ana-o-Hau and Toka Potaka Rock. And there are altered names for Colonial Knob which will be called Rangituhi; Goat Point which will be called Tawhitikuri; Te Awarua-o-Porirua Harbour; Toka-a-Papa Reef; Te RewarewaPoint; Te Whanganui—with an “h”—which is to sit alongside Port Underwood; Te Hoiere which is the Pelorus Sound and Pelorus River; Te Koko-o-Kupe which is Cloudy Bay; Oraumoa which is Fighting Bay; Pukatea which is Whites Bay; Tokomaru which is Mount Robertson; Waikutakuta which is Robin Hood Bay; and Tōtaranui which is Queen Charlotte Sound.The significance of these renamings for Ngati Toa is incredibly important. It is incredibly important for us as a country as well. I will not contribute any more other than to again congratulate you on your Treaty settlement. I hope that in this process you have felt that there is a momentum within this House to settle these Treaty claims and we move forward constructively in partnership with you. The statutory acknowledgments and the fact that you will have for example resource management governance authority over eight coastal sites and over 23 other sites means that for ever Ngati Toa will formally be part of the management and be the kaitiaki that you are of these sites. For me that is the significance in terms of our acknowledgment of you as mana whenua as first sovereigns and the partnership opportunity that we have as a country going forward.Nō reira tēnā koutou tēnā koutou tēnā tātou katoa.Hon HEKIA PARATA (Minister of Education): Tēnā koe e Te Mana Whakahaere o tō tātou Whare ā tēnā koutou tēnā tātou huri noa i tō tātou Whare. Hoi anō ki a koutou Ngati Toa Rangatira tēnā koutou. Ngā mihi nunui ki a koutou i hara mai i runga i tēnei rā tino whakahirahira mō koutou ēngari mō ngā iwi katoa o Aotearoa i a rātou e rapa ana te tutukitanga pai ō ngā hiahia moemoeā hara me ngā hapa. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.Ā i runga anō i ngā tikanga o ngā tīpuna ko te tikanga ko Toa Rangatira whenua ko Toa Rangatira moana ko Toa Rangatira taonga ko Toa Rangatira mana ā ko Toa Rangatira tāngata whānau hapū iwi. I runga i tērā ngā mihi nui ki a koutou e waha nei i tēnei kaupapa mō tētahi wā roa. Kātahi anō ka tae ki te wā ka kite ā ākuni ka mutu ka taea e koutou te whakapakari i ngā āhuatanga e tino pīrangitia ana e koutou kei roto i tō iwi kei roto i tō kāinga.Nō reira ngā mihi nui me ngā kanohi kei te mōhio ahau ā ngā kanohi kāre i te mōhio. Ēngari i raro i te iwi te mana o Toa Rangatira tēnā koutou katoa.[Greetings to you Mr Assistant Speaker Robertson of our House and to us all collectively throughout our House. Accordingly salutations to you collectively Ngati Toa Rangatira. Huge acknowledgments to you who have come on this very important day—for you but for all tribes of New Zealand as they seek the accomplishment of aspirations dreams transgressions and redress. And so acknowledgments salutations and congratulations to you all.As with the custom of the ancestors recognition is accorded to the land sea heirlooms and authority of Toa Rangatira and to the people families subtribes and tribe of Toa Rangatira. A massive tribute to you collectively for bearing this matter upon yourselves for such a long time. At last it has reached the stage when an end can be seen as to whether you will be able to strengthen features that you have really desired for within your tribe and homeland.Therefore a huge tribute to you collectively and to the faces within you whom I recognise as well as the unfamiliar ones. Furthermore and under the status and tribe of Toa Rangatira I salute you all.]Good morning. It is wonderful to be able to have the opportunity to take a call to recognise the stage at which this long kaupapa has finally arrived and to be able to see this part of the process of redress and of settlement imminently reaching this final stage so that you might be able to move forward into the future of your making having had recognised the historical breaches and grievances and the effect they have had on NgatiToa Rangatira with the opportunity to reshape the future in the way that you wish to for your people for your uri whakaheke and for the generations that are to come.It is always a delight to be in the House when these Treaty settlement bills are being debated. For a start they are debated as a Parliament because these are settlements between the Crown and iwi not the Government of the day and iwi. They are intended to be enduring to be sustainable over time and it is wonderful to be able to share in this unusual experience as a Parliament of celebrating as one the work that has been done and the opportunity to see a strengthened New Zealand as a result of the particular parts that you will choose to play based on the settlement of your claim.Can I acknowledge therefore you and your negotiators. We are very much aware from our experience of other Treaty settlements that have gone on for quite some time how much of a toll they take on the people how much times passes how many of your kaumātua kuia and pakeke pass away during the course of these negotiations and how taumaha this can be although you will be able to see the light when it lifts. So we recognise that. Certainly our Minister for Treaty of Waitangi Negotiations the Hon Christopher Finlayson has since he became that Minister. He may well have told you and it is true. I can attest to it from before we even came into Parliament.It has been an absolute mission for him as Minister for Treaty of Waitangi Negotiations to ensure that these claims are approached with respect seriousness and comprehensiveness but also are settled as quickly as possible so that you and the Crown might move on from a particular time in our history to a better place in our future. So having acknowledged all of you can I acknowledge the Minister for Treaty of Waitangi Negotiations. He has worked hard not only on this settlement but I think close to 50 settlements in the time he has been the Minister. He approaches that with seriousness and with commitment to all of the work and to that principle and practice of all iwi kanohi kitea. He is one Minister who travels to know whom he is dealing with and to understand face to face what their concerns are what the issues are and how important the relationship is. He has been very involved in the appointment of the Crown negotiators—and I notice that we have the Hon Paul Swain and others in the House today—to ensure that the settlement can be conducted with dispatch but also with respect. He has been a tireless and committed Minister for Treaty of Waitangi Negotiations and I acknowledge him for that work.Can I also acknowledge our Māori Affairs Committee for the work it does. It is often unsung and unseen but it is the absolute glue that makes these settlements possible. My friend and colleague Tau Henare has chaired that committee and has got through a huge amount of work not only paperwork but hearings and travel around the country going to the places that settlements require going to—in your case to the top of the South Island as well as just out to Mana Island. The Hon Tau Henare chairs that committee in his own inimitable fashion as he does everything else in this House. He brings fire humour and passion to all he undertakes and I think it is important in that role as chair of the Māori Affairs Committee that that be the case—that the full emotional range can be expressed and experienced by all of us. I think he chairs and leads that work with great style commitment and passion.He also oversees a group of members of Parliament who are equally committed to getting this right to getting your settlement to the place you are comfortable with and that is why we have seen some changes and refinements both in the name of the bill and in the substance of the bill. The point of the select committee process is to put in front of you what it is that we think we have reached agreement on and also to use that process to refine the detail and that detail has been refined.One of the things that having grown up in Ngati Porou I have been very conscious about is haka taparahi. Therefore I am absolutely delighted that your haka which youhave allowed to become part of our haka not just here in New Zealand but overseas is being legislated for to reflect its composer Te Rauparaha. It reflects that time in history and its continuing significance not only to you as the direct descendants and how you carry that on into the future but to all of us who have had the privilege and the ihi and the wehi of experiencing and participating in Ka Mate as we go through our primary school days into our secondary school days and indeed into our history. It is the experience of what it means both here and in the reflection of your ancestor—and may I say Te Rauparaha is a very striking figure in all Māori and New Zealand history in the kinds of events and activities that he led.In more modern times the reflection of that in Porirua is the great Te Rauparaha Arena which continues to draw people not only from the local community but from all over the country. Can I acknowledge Ngati Toa not only for this particular process but for the leadership you show through Porirua and up the Kāpiti coast into Paraparaumu. You have been an iwi that saw early the opportunity the potential and actually the responsibility of working with your local government as well as with central government. You have understood and carried out the responsibilities of governance beyond your iwi about how together with the mayor and council of Porirua we make the places we live in and the everyday operations better for all citizens of that area.My colleague Kris Faafoi and I together benefit from Ngati Toa not only by your participation in governance but in the cultural authenticity that you bring to every event that occurs in Porirua and on the Kāpiti coast. That itself sits as a model for the rest of New Zealand. The debate goes on as to whether Māori representation should be legislated for or not but you just get on with it and participate in that representation and the greater Porirua area is all the better for it. As my colleague Louisa Wall has already indicated—I am afraid I have not heard all the other previous speeches—the fact that the cultural names of the places that are important and of significance and tell a story for the community will be restored to that community is also a gift a contribution and a cultural enrichment that you make to our places. Your ability to commercially participate in and grow the local regional and national economies is another contribution for which we thank you. We look forward to its growth not only for the local people of the rohe of Ngati Toa but for all New Zealanders. Nō reira i runga i ērā kōrero poto noa iho ngā mihi nui ki a koutou Ngati Toa Rangatira. Tēnā koutou tēnā koutou tēnā koutou katoa. Kia ora.[And so my huge compliments to you Ngati Toa Rangatira upon those somewhat brief comments. Well done well done and congratulations to you all. Thank you.]Bills read a third time.The ASSISTANT SPEAKER (H V Ross Robertson): I understand honourable members that permission has been given to Ngati Toa for a haka. Tēnā koutou e te Whare e ngā iwi e ngā reo e ngā hau e whā. Tēnā koutou tēnā koutou tēnā koutou katoa. Ngati Toa the floor is yours.HakaNgāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement BillThird ReadingHon Dr PITA SHARPLES (Minister of Māori Affairs) on behalf of theMinister for Treaty of Waitangi Negotiations: I moveThat the Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill be now read a third time. Nā reira tēnā koutou koutou kua hara mai nei ki tō tātou Whare i tēnei rāngi kiawhakanuitia te kaupapa e haere nei. Nā koutou tēnei. Nā mātou e tautoko ana kei roto i ngā kōrero nei. Nā reira tēnā koutou. Kua mihia ngā mate nā reira rātou i waenganui i a koutou e tīraha tonu rātou kua tukuna atu haere okioki pai ki te Kaihanga. Nā reira kia hoki ki te tino kaupapa e hui tahi nei tātou ā tēnā koutou nau mai. Whakapiri mai.[Therefore greetings to you collectively who have come here to this House of ours today to enhance the matter being progressed here. This is yours. We will endorse it through these speeches here. So congratulations. The dead have been acknowledged so to those who lay in state among you those whom you have interred depart rest well with the Creator. Let us return then to the real matter that brought us together here and to acknowledge you and to bid you welcome. Draw closer.]Today we turn south across Raukawa Moana past the resting place of Muturangi to Te Tau Ihu o Te Waka a Māui and we welcome the sons and daughters of the greatKurahaupō waka: Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau. Nā reira tēnā koutou. Kurahaupō whānau have resided in Te Tau Ihu o Te Waka a Māui mai rānō. Their tīpuna stories and whakapapa can be found in the maunga and in the awa in the waters of Te Tau Ihu. Tēnei au e mihi atu ki ngā uri o Ruatea arā a Ngāti Apa ki te Rā Tō. Tēnā koutou.[I pay a tribute to the relatives of Ruatea in other words to Ngāti Apa ki te Rā Tō. Greetings to you collectively.]Few New Zealanders know that the famous Heaphy Track should really be called Kehu’s Track. Kehu was a tohunga kaitiaki and knowledge keeper of the inland trails and lands of this rohe. It was Kehu who guided Heaphy along that trail—not the other way round as history sometimes recounts. Ko Kehu te maunga ko Kawatiri te awa ko Rotoroa me Rotoiti ngā roto ko Ngāti Apa ki te Rā Tō te iwi ko Kehu te tangata.[Kehu is the mountain Kawatiri is the river Rotoroa and Rotoiti are the lakes Ngāti Apa ki te Rā Tō is the tribe and Kehu is the man.]It is ironic that by 1900 a people known for the knowledge of their lands were left landless. Reserves were not set aside. Specific rights were not negotiated. Generations of Ngāti Apa ki te Rā Tō have stood before royal commissions land commissioners Māori Land Court hearings High Court hearings Appeal Courts and even London’s Privy Council. Generations of people have fought for this day of recognition. Their children and mokopuna are here with us today in the Whare. I am proud to be part of a Government that has worked alongside them as we settle these things. I am proud that from this day on the mana whenua and mana moana of Ngāti Apa ki te Rā Tō will be recognised in the laws of this nation.Ko Matua Hautere te tangata ko Kaikai-ā-Waro te taniwha ko Hōere te waka ko Ngāti Kuia te iwi.[Matua Hautere is the man Kaikai-ā-Waro is the monster Hōere is the canoe and Ngāti Kuia is the tribe.]There is an unforgettable image on the Ngāti Kuia website taken when iwi leaders signed their deed of settlement with the Crown at Te Hora Marae in October 2010. The photograph is of the chairman of Te Rūnanga o Ngāti Kuia Charitable Trust close to tears. His face creased with pain he stares at the ground. Behind him is a negotiator for Ngāti Kuia with tears in his eyes. The chairman’s son stands with his hand pressed into his father’s shoulder. In this single iconic image we get just a small bit of understanding of what Ngāti Kuia families have gone through and have overcome just to get to this day. People forget that it is a traumatic difficult process settling these historical events to your satisfaction in order that the Crown can at least acknowledge and apologise for what has gone before.The sons and daughters of Māui Kupe and Matua Hōtere Ngāti Kuia families have been standing on their lands at Te Tau Ihu mai rā anō. After generations of settlement Ngāti Kuia survived musket raids as well as the arrival of tauiwi or foreigners to theirland. By the mid-1800s the Crown was moving swiftly across the top of the south and a deal guaranteeing Ngāti Kuia schools hospitals and lands was dishonoured. Colonisation and amalgamation—these policies saw the iwi left on small uneconomic land parcels. The draining of wetlands for dairy farms also drained the economic lifeblood from the families of Ngāti Kuia. Their journey is etched in the faces of that koroua and his mokopuna in that photo.Behind that koroua stand future generation upon future generation of Ngāti Kuia mokopuna whose mana whenua and mana moana are from this day guaranteed by the laws of our nation. In front of that elder stand generation upon generation of his tīpuna whose battle for their mana and for mana whenua and mana moana has been one of sacrifice determination and finally triumph today. Maranga e te iwi Pākohe maranga mai e te iwi Ngāti Kuia auē taukiri e.[Rise up the tribes of Pākohe and Ngāti Kuia oh dear oh dear.]I pay tribute now to the families of Rangitāne o Wairau the people of the 100 waters of Ruatere—ngā wai-rau o Ruatere. Withstanding warfare colonisation and the alienation of nearly every acre of their whenua Rangitāne families have retained their identity and their heritage and have secured their future in a rohe they settled generations before others who arrived at the lands of Te Tau Ihu o Te Waka a Māui. Rangitāne families link us directly to Kupe. When ancient tīpuna remains were finally put to rest at Wairau recently the media asked a Rangitāne leader for comment and she replied with these words: “No matter what race or creed or colour you are you don’t know where you are going until you know where you have come from. Today is a celebration for us all to live together.” Her kōrero captures the leadership the humility and the generosity of the families of Rangitāne o Wairau whose mana whenua and mana moana from today will finally be recognised in the laws of New Zealand.Te Rūnanga o Rangitāne o Wairau was set up in 1861 by rangatira concerned by the growing landlessness facing tangata whenua across the rohe. For 153 years then this rūnanga has continued to represent Rangitāne on social and political issues. Ko Tapuae o Uenuku te maunga ko Wairau te awa ko Raukawa te moana ko Huatahi te tangata.[Tapuae o Uenuku is the mountain Wairau is the river Raukawa is the sea and Huatahi is the man.]The footprints of Rangitāne families have fallen on the sands of Wairau. Their ahi kā occupation is ancient unbroken and hard fought for. Ko tini whetū ki te rangi ko Rangitāne nui ki te whenua. As numerous as the stars in the sky are the people of great Rangitāne upon the land.Today the Crown stands alongside Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau and acknowledges the social economic and cultural devastation caused by the Crown and endured by generations. In the face of incredible injustice today we witness incredible generosity as these iwi honour every New Zealander by coming here today by accepting our Crown apology and by settling their historical Treaty of Waitangi grievances. All those things lost due to the actions of the Crown can never be totally replaced and yet the people of Te Tau Ihu wish to settle their grievances with mana. Tēnā koutou. We remember those who have passed on but whose determination has led to the legislation this House will now consider.Today we witness a milestone in a journey that is not just about the wonderful idea of Māori working together. Today we introduce legislation to resolve the historical grievances of eight tribes of Te Tau Ihu legislation that strengthens the ability of future generations to carry on a proud legacy of economic and cultural rangatiratanga.In closing I would just like to refer to what we talked about with the haka Ka Mate and how it should be taught in all our schools and all the history relating to it. I am really proud to say that we are producing a sort of framework whereby the history ofevery school area can be introduced into the school using the local mana whenua. We are bringing in the framework so that the children of those districts can feel proud and so that the people of the district can learn ko wai te rangatira ko wai te iwi ko wai te tangata whenua me ngā hītori ō taua iwi? Nā reira hari koa kua tīmata mai tēnā mahi i roto i te Tari Mātauranga i konei i te Kāwanatanga. Tēnā koutou. Nā reira ngā iwi o Te Tau Ihu o Te Waka-a-Māui—[—who is the leader the tribe and the home people with the historical accounts of that tribe? So it is delightful and joyful that work has commenced in the Ministry of Education in the Government here. Congratulations to you. Therefore to you the tribes of Te Tau Ihu o Te Waka-a-Māui—]—at the prow of the great voyaging canoe of Māui at the helm of their own destinies and futures. Tēnā koutou tēnā koutou. I commend this bill to the House.RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Assistant Speaker. E aku rangatira o te waka oKurahaupō me kī Ngāti Apa ki te Rā Tō Ngāti Kuia Rangitāne tēnā koutou tēnā koutou. Whakatau mai whakatau mai whakatau mai ki te Whare Pāremata e takatū nei. Nō koutou tēnei rā. He rā hariharikoa tēnei. Nō reira rau rangatira mā huri noa i te Whare tēnā koutou tēnā koutou ā tēnā tātou katoa.[Thank you Mr Assistant Speaker. To my leaders of theKurahaupō canoe namely of Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne greetings and salutations. Welcome welcome and welcome to Parliament House standing here in readiness. This is your day and it is a truly joyous one. Therefore to the many leaders throughout the House salutations and congratulations to you and to us all.]I am delighted to be able to speak about these three iwi as part of this final debate today. Rangitāne Ngāti Kuia and Ngāti Apa ki te Rā Tō are part of the wider collective of the iwi that we have all seen and will be seeing throughout the day today. In particular they are all commonly descended from their waka theKurahaupō.I first want to acknowledge that in this bill the Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill the Crown will make full apology to all of these three iwi for their past dealings and for the breaches of the Crown’s obligations under the Treaty of Waitangi and all of the three iwi will receive forms of cultural commercial and financial redress which is consistent across the board with Treaty settlements.I want to focus firstly on Ngāti Kuia. Ngāti Kuia have occupied Te Tau Ihu of the South Island for many many many generations primarily at Kaituna Te Hora Te Hoiere Whangarae Whakapuaka Rangitoto and Whakatū. In the 1820s and 1830s Ngāti Kuia were invaded by tribes from the northern side of the Cook Strait. Despite being defeated in battle Ngāti Kuia still managed to hold on to portions of their tribal estates and more important managed to maintain their chiefly identity whakapapa and genealogical lines. More trouble was to arrive in the form of the New Zealand Company—an early colonial company as we have heard in previous speeches in the business of ripping off Māori from their land. Long story short—the New Zealand Company claimed to have purchased the top half of the South Island in 1839 but Ngāti Kuia were not consulted on that purchase rather the invading tribes of Ngāti Toa and their allies who held sway with the company and Crown representatives. Ngāti Kuia suffered because of this. Even a commission of inquiry failed to recognise Ngāti Kuia’s mana over certain areas and they were not allocated any shares in the Nelson Tenths. The 790 acres of reserves at Te Hoiere was insufficient for the tribe’s needs and they received a paltry ₤100 for their whole interest in the South Island—₤100—and no share in the Nelson Tenths. Hardly a great deal.By 1900 Ngāti Kuia were virtually landless. They petitioned the Crown for more land claiming that they were the poorest tribe under the heavens. The Crown tried toalleviate the problem with the South Island Landless Natives Act. The tribe shared in a share of land on Stewart Island along with other iwi and whanaunga in the South Island—not only that but at the bottom of Stewart Island. But no land titles were ever issued. The South Island Landless Natives Act caused more trouble than good. All this mamae and more the Crown will apologise for. The financial and commercial redress package totals $24 million and includes a $12 million redress in lieu of Crown licensed forests and interest that has been accruing. Ngāti Kuia will be statutorily acknowledged as having mana over certain areas of Te Tau Ihu. They will also have the right of first refusal over Crown lands that may come up on offer.I would like to turn to Rangitāne. Once again the transactions of the New Zealand Company and its purported purchase of the top half of the South Island caused Rangitāne much mamae. Like Ngāti Kuia Rangitāne maintained their associations with the land and held mana in certain areas. Their chief Ihaia Kaikōura signed the Treaty at Port Underwood and this underlies the fact that Rangitāne had their own autonomy. Rangitāne also suffered the ignominy of not being recognised in Te Tai Tapu and Nelson Tenths. The commission set up to investigate the South Island purchase offered Rangitāne ₤100 to pay off their grievance. Rangitāne also complained to the Crown that the land reserves set aside were insufficient for them to make any sort of economic living off them. The Crown’s reaction again was the South Island Landless Natives Act—a law that caused more problems than it solved.The financial redress here recognises the economic losses suffered by Rangitāne arising from the breaches of the Treaty of Waitangi by the Crown. The financial and commercial redress package totals $25 million including $12 million redress in lieu of the Crown forest lands and interest that has been accruing. The commercial redress will allow Rangitāne to have the right of first refusal for 169 years to Crown land that may become available. They will also have the right to buy and lease back certain Crown properties.Finally I want to talk to Ngāti Apa. Once again the Crown will be apologising to Ngāti Apa for breaching its obligations under the Treaty of Waitangi. The Crown failed to recognise the rights of Ngāti Apa in its resolution of New Zealand Company transactions and its pre-1865 purchase of lands excluded Ngāti Apa from the Nelson and Motueka Tenths and failed to put aside enough reserve lands for Ngāti Apa. An overlay classification called a tōpuni acknowledges the spiritual cultural historical and traditional association of Ngāti Apa with certain sites of significance such as the alpine tarns in the Nelson Lakes National Park. An interesting feature of the settlement is the ability for Ngāti Apa to reconnect with their traditional eel fisheries at the Nelson Lakes. Also Ngāti Apa will have a right to access conservation land to fossick and take off by hand any sand shingle or natural material from a river bed. The financial and commercial redress is $28 million including $12 million from the Crown forest lands.The iwi of Ngāti Kuia Rangitāne and Ngāti Apa ki te Rā Tō suffered through the ignorance of colonial settlers and administrators who did not have a jot of interest in these three tribes. They assumed that the mana for the top half of Te Wai Pounamu lay offshore at Porirua Kāpiti Island and Ōtaki. To a certain extent that is true but it is also true that these tribes still had their own autonomy by the time the New Zealand Company turned up in 1839. Some chiefs from these tribes even signed the Treaty of Waitangi. The taniwha amongst these tribes are the transactions of the New Zealand Company that pitted Pākehā law against Māori tikanga. It has been a generation and a half for these claims to finally come to fruition and it is fair to say that the delay in settlement has cost lives. Some kaumātua and kuia who started this process back in the 1980s and 1990s are no longer with us. I know from the Rangitāne claim from the 1980s that only Richard Bradley and Judith MacDonald are still with us. It is lovely tosee Richard in full health here in the House today. The same mamae applies to the original claimants of Ngāti Kuia and Ngāti Apa as well. I particularly make mention of the late Auntie Kath Hēmi who played such a monumental role with Ngāti Apa. And I acknowledge her whānau.As we acknowledge the history and the mamae of Rangitāne Ngāti Kuia and Ngāti Apa it is time for these iwi now to strike out on their own or in alliance and forge a path that will lead to a more economic and prosperous future for themselves. I am pleased to acknowledge my own whanaunga here from Te Rūnanga o Ngāi Tahu. We have got so many connections across all of the South Island and I know that collectively working together all the iwi in Te Wai Pounamu will take over the country. With those parting comments I mihi to the three iwi and I wish them all the very best for the future. Kia ora anō tātou katoa.Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): Tēnā koe Mr Assistant Speaker. I acknowledge the people of Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau especially those who have travelled here today from Te Tau Ihu and are here in Parliament to witness the third reading of their settlement legislation the Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill. These are iwi who share common descent from theKurahaupō waka. They have lived across the top of the South Island for many many generations. They have preserved their identities despite the odds despite the actions of the Crown and despite external forces.My good friend Mr Henare mentioned in the previous debate the importance of New Zealand history. People need to know what happened. As sure as anything I am going to receive some sour emails today from various lovely people after the conclusion of these debates. I will go back to them politely—because that is my style—but in a very determined way to tell them to read the history because there is nothing like knowing the facts. The facts are that in the 1820s and 1830s iwi from the North Island invaded and settled in the northern South Island. Although Ngāti Apa Ngāti Kuia and Rangitāne no longer had exclusive possession of all their territory they retained their tribal structures their chiefly lines and their ancestral connections to the land. In 1840 the great Rangitāne chief Ihaia Kaikōura signed the Treaty of Waitangi near Port Underwood. But the history of the Crown’s relationship with these iwi since 1840 is one of consistent failure to adequately investigate and appropriately recognise the rights of these iwi at relevant times. I too was going to give what could have been only a potted summary of the history but I think Mr Tirikatene has done a very good job in that regard and so I am not going to repeat what he said here simply endorse it.But one thing I do want to say something about is the South Island Landless Natives Act because after all this history of wrongdoing after all this unfairness the Crown attempted to alleviate the position of these iwi through the provision of landless native reserves. The reserves were however in isolated locations they were of poor quality and they were generally unable to be developed for effective economic use. So Ngāti Apa were allocated land on the West Coast. Rangitāne and Ngāti Kuia were allocated land on Stewart Island/Rakiura a great distance away from their traditional rohe and it was all landlocked. The Crown never granted members of those iwi titles to the land. The Waitangi Tribunal has described the failure to provide land to landless Māori as a cruel hoax. Well I agree with the tribunal and I say that the South Island Landless Natives Act lands were in fact and are a sick joke and they need to be resolved—I might add not for want of trying on my part. But as long as I hold a warrant in this portfolio I will continue to push for resolution of this issue. Mr Bradley knows that it is long overdue and it is time that the matter was resolved. So I give you on behalf of theCrown an undertaking that I am going to continue to work on that matter because it is long past time that this blot on the South Island history was resolved.The Ngāti Apa settlement would not have been possible without the perseverance of Ngāti Apa ki Te Rā Tō ki te Waipounamu Trust. They spearheaded negotiations on behalf of their iwi. I acknowledge in particular Peter Mason the principal negotiator; Brendon Wilson who was the chair for many many years; and Paia Rīwaka-Herbert. These are just a few of the people who represented this great iwi during this process and they deserve public recognition for their hard work. I particularly want to mention a wonderful wonderful woman this morning. Her name was Kath Hēmi. She led the charge in the tribunal. It is very sad that she did not get to see this day—in fact she was not at the Ngāti Apa signing. But I was really pleased to be able to take her the deed of settlement for her signature when she was in Wairau Hospital and I am sure that she and her family were very pleased that that was able to happen. She now rests near Ōmaka Marae. She may be gone from this world but she will always be remembered for her courage and her tenacity.I want to say something about Ngāti Kuia.Te Rūnanga o Ngāti Kuia charitable trust through its hard work and perseverence made this settlement possible and we signed the deed of settlement on Labour Day weekend 2010. That was a great day. I acknowledge Mark Moses Raymond Smith and Waihaere Joe Mason. They represented Ngāti Kuia in the settlement process and I really do praise their commitment and their dedication to Ngāti Kuia which warrants mention today. I believe that their trust will lead this iwi into a very positive post-settlement era.Let me say something aboutRangitāne. The Wairau bar and the boulder bank within the Rangitāne rohe is considered by archaeologists to be one of the most important archaeological sites in the country. Exercising akaitiaki role Rangitāne o Wairau stopped the destruction of this site which continues to unearth to reveal important information about our past. Through Rangitāne o Wairau’s collaboration with archaeologists we are learning more and more about a place that may have been the first landing site of Pacific peoples on these shores. Through this settlement the Crown aims to recognise the cultural association that Rangitāne has in Te Tau Ihu. I want to say how much I appreciated being invited down to the bar some years ago when some of the co-iwi were re-interred. I will always remember that there is no such thing as a free lunch because Mr Bradley gave me a shovel and told me that I should do some work as well.I want to recognise those who have championed the work of this great iwi leading up to the time when we signed the deed of settlement in Blenheim on 4 December 2010: Joe Tukapua Frank MacDonald Ruanui MacDonaldĀmīria Hynes Josephine Congdon Mervyn Sadd John Bradley and Gary Wehipeihana. These people have worked so very long and hard on behalf of their iwi and I acknowledge them. I acknowledge in particular the efforts of that wonderful optimistic and warm human being Richard Bradley and Judith MacDonald and Jeffrey Hynes—he wanted me to say that! I commend the trust as it champions Rangitāne’s interests into the future.These are three very important settlements and it is a sign of the generosity of these people that they were prepared in the interests of getting to the third reading and to have the three settlements read together. Once again I thank you for that. Congratulations on reaching this significant milestone. It has been a long haul but I am very relieved that we have now reached the stage of a third reading.Finally I want to pick up on something that Mr Tirikatene said in closing and utterly endorse it. I acknowledge the presence in the gallery of Sir Mark Solomon of Ngāi Tahu. I very much look forward to working with all of the iwi of the South Island as they promote their interests into the future. It is great that he is here. I recall his wordswhen Rangitāne signed their deed of settlement with the Crown: “Together we can do so much.” I heartily endorse that. Whether in fact you will take over the world as Mr Tirikatene said—well a little bit of hyperbole is permitted. But you are certainly going to be a fantastic force for good and for economic strength in the South Island and I endorse what Sir Mark has said.With those few words—one can never say enough in a third reading speech—I thank the representatives of the three iwi and wish them all the very best for the future.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato): Tēnei e tū ana ki te tuku mihi ki a koutou i tae mai mō tēnei āhuatanga. Nō reira ki a koutou Ngāti Apa ki te Rā Tō Ngāti Kuia me Rangitāne o Wairau anei te mihi maioha ki a koutou katoa.[I rise to pay a tribute to you collectively who have arrived in regards to this circumstance. So fond greetings to you all Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairua.]I am sure that the comments that the Minister for Treaty of Waitangi Negotiations has made in relation to SILNA lands are well supported by those who have come to listen to the Treaty settlement legislation today. It got me thinking about the fact that I think it was the chairperson of the Māori Affairs Committee who was Minister of Māori Affairs at the time and I who are the members who were here when the Ngāi Tahu Claims Settlement Bill was heard before the select committee. I am reminded of that time.It is significant that you Sir Mark and members of Ngāi Tahu are here to witness the passing of the Te Tau Ihu legislation the Ngāti Apa Ki Te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill. I remember as a new member coming to the House at the time when we were looking at the boundary of Te Tau Ihu trying to wrestle from the infinite knowledge of Sir Tīpene what was happening in Te Tau Ihu and getting a very long education on the relationships and how the boundaries came about. It got me thinking now that some years have passed about how Ngāi Tahu has matured in its settlement post-settlement and development opportunities. In terms of the relationship I think that no boundary can stop opportunity. That is the point Minister Finlayson has made which I too endorse.Now that Te Tau Ihu iwi have settled boundaries mean very little if relationships mean more. Those relationships can ensure that the opportunities that emerge out of Treaty settlements can be stitched together—weaved together to the power of 10 if you like—and create all sorts of unique and important commercial and cultural opportunities that will grow the full potential of what can happen in this House. So to those of Ngāi Tahu to the Te Tau Ihu people I want to recognise that today because I think it is very significant.Comments have been made in the House that it has taken a long time to get to this point. One need only look at Part 1 of the bill to see the number of Wai claims that are included within these Treaty settlements to know that a lot of internal discussions and negotiations and sacrifice have got you all to this point. I look at Ngāti Apa ki te Rā Tō and the Wai claims that sit within it—Wai 102 Wai 785 Wai 1987—and can only reflect that the inclusion of those claims within the context of your settlement will mean so much more to those claimant groups. For Ngāti Kuia Wai 561 Wai 829 and Wai 2092 include a range of claims that relate intrinsically to the Ngāti Kuia interests and your respective claims as do similarly the claims of Wai 102 and Wai 785. For Rangitāne o Wairau there are three Wai claims: Wai 44 Wai 102 and Wai 785.When people are taken into the settlement legislation and they look at what those claims relate to and who were the claimants and how that is then included within the context of the intention of these claims we need to satisfy ourselves as members of thisHouse that so much more negotiation has taken place to get to this point. I want to acknowledge all of that hard work today.There are some unique aspects of all the claims and to go through them individually I do not think would do them justice. I do want to endorse the local member Rino Tirikatene and his recollection of each unique aspect of the claims. But can I say that when we as members of Parliament are newly coming to Treaty settlements and we are trying to understand how things are fitting together we look to the various instruments within the settlement legislation. It is encouraging to see that in the context of statutory acknowledgments the relevant consent authorities have to have regard to the various statutory acknowledgments that each of you as iwi have in relation to your special areas—like having the Environment Court and the Historic Places Trust having regard to your connection and association. That is really important because as many of us know when the rubber hits the road it is at that level of local government and of what is happening in terms of resource management that we become intrinsically connected to the everyday decision-making that happens in our rohe. Those are really important I guess additions to the authority and voice that you have now as a result of this settlement.In the schedules there is a range of sites where both the statutory acknowledgments and the overlay sites are identified. Not being that familiar with the region to me many of them sound significant and beautiful: Pelorus Sound/Te Hoiere Maungatapu Kaiteriteri Scenic Reserve Te Ope-a-Kupe Lake Rotoiti and Lake Rotoroa. Then we have got the Maitai River the Wairau Ōmaka and Ōpaoa Rivers and the Waimea Wai-iti and Wairoa Rivers. They are all very significant parts of your rohe all recognising the unique relationships that each of the three have with their particular areas.I have often made my contribution in relation to Treaty settlements in the post-settlement space. It seems to me that the reason why people have taken a very brave step and made compromises along the way and carried a lot of injustice to get to this point is to enable others to look forward—those children whom you have your mokopuna—so that they can tell their history with pride share it with the people in their particular rohe and their community but more important forge an intrinsic sense of self-determination about how they want to be going forward into the future which is why the relationships matter so much.In the post-settlement space the durability of a Treaty settlement does require an ongoing relationship check between you as claimant groups—as iwi who have settled—and the Crown. So it will not matter who is sitting on that side of the House. The health check of a Treaty settlement requires that every member of Parliament who in this day and age has by and large agreed unanimously to the passage of Treaty settlement bills remains fully accountable to the intent of its purpose that is captured in the legislation. I stand here as a member of Labour in Opposition to support Treaty settlements on that basis. Whether it is National in Government or Labour in Government the responsibility of the Crown is to ensure that the five simple words “This Act binds the Crown.” which are captured in the legislation become durable and that people act with honour to ensure that these Treaty settlements are all that they are meant to be—something that the next generation can hold on to with pride and move forward on with confidence. Tēnā tātou katoa.DENISE ROCHE (Green): Tēnā koe Mr Assistant Speaker. E ngā mana e ngā reo e ngā rangatira mā tēnā koutou tēnā koutou tēnā koutou katoa. It is my pleasure to take a call for the Greens on this the final reading of the Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill. I am mindful that this is ahistoric day and I feel absolutely privileged to be speaking on this occasion on the bill while the people whom this affects are in the gallery.Before I start I also want to acknowledge the very many people who have worked on these claims over generations. I salute their tenacity and strength in persisting in bringing these injustices to light. Many who have started this journey have not lived to see the day and I am mindful that they are not with us. We should be acknowledging them too. I recognise that these settlements are part of a healing of the past for the iwi and that they are also proposed in order for iwi to create a better future. So for those who started this process I acknowledge their faith and their foresight.There have been many attempts by the three iwi in this bill to seek reparation. That goes as far back as straight after the Treaty of Waitangi was signed but it is only now that they have some acknowledgment. It is difficult to do justice to each iwi named in the legislation. Each has a distinct unique history although they are linked by whakapapa. I am pleased that in the deeds of settlement for each of these iwi those histories are told so that their uniqueness cannot be overlooked. Ngāti Kuia signed their deed of settlement on 23 October 2010 Ngāti Apa ki te Rā Tō signed theirs on 20 October 2010 and Rangitāne o Wairau signed theirs on 4 December 2010. So it has taken a few years to get to this final part. Having looked at the deeds of settlement and the historical accounts it is clear that these iwi are not grouped just because of their whakapapa but also because of the common injustices that they endured.Essentially the alienation of these three iwi from their land and resources started when they were caught up in the dodgy land acquisition conducted by the New Zealand Company in 1839 when the company purported to have bought the entire top of the South Island with little or no regard to the iwi residing there. When the Treaty of Waitangi was signed a year later land sales that pre-dated the Treaty were deemed to be unlawful and the Crown set up the Land Claims Commission to investigate the purchases. However as we have heard and as we have read in the historical accounts only one Māori person was ever interviewed by the commissioner. He did not consult iwi and after only 2 days the commissioner suspended the proceedings when the company asked for an arbitration process that had been used in other areas. As a result of that arbitration an additional payment was made by the company to different iwi and the commissioner subsequently recommended an award to the company of 151000 acres. This was the start of the alienation.That alienation was continued by both the New Zealand Company and subsequently the Crown. Their tactics for alienating iwi from the land included pitting Māori against Māori so as to break the collective ownership of the land. By the early 1900s iwi resources in that area had dwindled to almost nothing. That was from the Ngāti Kuia deed of settlement—the acknowledged history. By 1900 Ngāti Kuia were landless. Ngāti Kuia petitioned the Government for additional land and described themselves as the poorest tribe under the heavens. The Crown attempted to alleviate their position through the provision of Landless Natives Reserves and we have heard how little that meant as well. But to continue—the reserves however were in isolated locations of poor quality and were generally unable to be developed for effective economic use. Ngāti Kuia were also allocated land on Stewart Island but the Crown never granted them title to the land. Ultimately these reserves did little to alleviate the landless position of Ngāti Kuia in Te Tau Ihu.It was a similar situation for Rangitāne o Wairau and Ngāti Apa ki te Rā Tō. With few resources the people suffered and the iwi have been carrying this hurt for generations. The deed of settlement also contains the apologies that the Crown has offered to the iwi which have been accepted. That is now in the legislation as well. It is obvious with the acknowledgments by the Crown and the apologies for its actions andomissions where the Crown breached the Treaty of Waitangi that it is sincere. But it is an act of generosity by iwi to accept that. Here is an example of one of the apologies: “The Crown profoundly regrets its long-standing failure to appropriately acknowledge the mana and rangatiratanga of Rangitāne. The Crown did not recognise Rangitāne when it purchased the Wairau district in 1847 and recognition of Rangitane mana in the Te Waipounamu purchase was belated. The Crown is deeply sorry that its acts and omissions quickly left Rangitāne landless and this has had a devastating impact on the economic social and cultural well-being and development of Rangitane.” I think it is important that these words are on the record.In the context of the losses the compensation packages are quite small. In financial redress Ngāti Apa ki te Rā Tō has a package that totals $28.3 million Ngāti Kuia’s financial and commercial redress package comes to $24.8 million and for Rangitāne o Wairau the financial redress package is $24.3 million. I make the point here that even when you add that up it is only a fraction of what a southern finance company got quite recently—and it did not lose its land.Cultural redress includes small parcels of land and includes some symbolic vesting of significant land to iwi. Then continuing that generosity the iwi gift them back to the people of New Zealand. The alpine tarns and lakes Rotoiti and Rotoroa and the Nelson Lakes National Park will be vested in Ngāti Apa and then gifted back to the Crown. The cultural redress also includes enshrining the rights of iwi to some of their food resources. I had not seen this before so I thought it was really interesting. So for example Ngāti Apa can apply to the Minister of Conservation to take eels from the Nelson Lakes National Park and Rangitāne for judicious hunting of tītī. This is the cultural redress as well. The purpose of it is to enshrine the status of iwi as kaitiaki in their rohe.No Treaty settlement is without controversy but I have not dwelt on that here. However I do wish to state that the Greens do not ever ever see these settlements as full and final—not while the Crown determines who is in and who is out and not when we cannot know the impact that these sad histories may have on those not yet born. Of course it is not full compensation anyway. But having said that I recognise that there is a delicacy and a balance that these settlements represent and the Treaty settlement negotiators from the iwi should really be acknowledged and recognised for that. I also recognise that this is a day to celebrate for the iwi that are here. Without a doubt you will be on a better economic footing than you have been for 106 years. Your future is far more secure than your past has ever been so we wish you well. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.JOANNE HAYES (National): Ā tēnā koutou e koro mā e kui mā e rau rangatira mā. E whānau mā e ngā whānau o te iwi o Ngāti Apa ki te Rā Tō Ngāti Kuia me Rangitāne o Wairau ngā mihi nunui.[And so greetings to you the elder menfolk the elder womenfolk and the leaders. A really big tribute to you the families and those of Ngāti Apa ki te Rā Tō of Ngāti Kuia and of Rangitāne o Wairau.]I am humbled to stand and support the third reading of the Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill. I extend my congratulations to the hard-working iwi negotiations team and the whānau tautoko for the many hours the many days and the many years that have resulted in today’s commendation of your bill.In clause 6(2)(g) the bill: “provides for—(i) the effect of the settlement on the jurisdiction of a court tribunal or other judicial body in respect of the historical claims; and (ii) a consequential amendment to the Treaty of Waitangi Act 1975; and (iii) the effect of the settlement on certain memorials; and (iv) the exclusion of the law againstperpetuities; and (v) access to the deeds of settlement.” The bill also provides cultural redress in Part 2 and commercial redress in Part 3.This is a very good settlement bill. I commend it to the House.LOUISA WALL (Labour—Manurewa): Kia ora Mr Assistant Speaker. E ngā mana e ngā reo Ngāti Apa ki te Rā Tō Ngāti Kuia Rangitāne o Wairau tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Assistant Speaker. To the authorities voices Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau greetings salutations and acknowledgments to you collectively and to us all.]I too stand to support today’s kaupapa the third reading of the Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill. I congratulate you on getting to this point in time where we as the Crown can formally say sorry and give you the redress that you rightfully deserve—the economic packages that have been outlined and the cultural packages. As a House of Representatives I think what we bring to today is a unified approach to Treaty settlements. Actually that is really symbolic because this place is a battleground sometimes. What you see on occasions like this is the coming together of not only us as members of Parliament across this House but us as a nation. I always thank our mana whenua our iwi groups for the manner in which you have conducted yourselves to get us to this point of truth and reconciliation.This part of our country’s history forms the basis and heart of who we are. So when I stand to support a bill it is always through a sense of pride—a sense of pride in being Māori but also a sense of pride in the fact that we were never erased. If we look at what happened to us historically our lands were taken but just because we had no lands it did not mean that our identity our whakapapa was ever eroded. In fact through these settlements our identity now is stronger than ever because of the place name changes—there will be 65 across these three iwi groups—that will for ever imprint us into our country. So I thank you for the manner in which you have conducted yourselves because if it was not for your fight we would never have got to where we are.What I want to acknowledge are the people who have represented you through this process. For Ngāti Apa it was the Ngāti Apa ki te Rā Tō Trust which was chaired by Brendon Wilson. The day-to-day negotiations were led by Peter Mason. I want to acknowledge that the negotiations have meant that you have statutory acknowledgments over sites that are specifically relevant to you. It actually is the opportunity that those statutory acknowledgments provide that will provide the partnership that was always envisaged I believe within the Treaty. And so it is very interesting for me that you will create and publicise a set of principles with the Minister of Conservation.I know that the Hon Nanaia Mahuta has made reference to the phrase “having regard to” but I actually hope that the Department of Conservation the New Zealand Conservation Authority and the relevant conservation boards will actually give effect to those principles—not “have regard to” but “give effect” which means that you will sit around those tables as decision makers as governors of those sites that are particularly relevant to you.Again I want to talk about the 65 geographic name changes. What is in a name? I guess in the future it is about Te Tau Ihu’s identity. Some of the work that needs to happen after the settlement is making sure that the dissemination of those names happens right throughout the Te Tau Ihu rohe and that everybody should be aware of the name changes and why. I think that really provides the platform for mana whenua to start having constructive relationships with our kura with our schools and high schools to enable our young people and all New Zealanders to understand the history of our country.With regard to Ngāti Kuia they were represented in their negotiations by the TeRūnangao Ngāti Kuia Trust chaired byWaihaere Mason and the day-to-day negotiations were led by Mark Moses. I want to acknowledge you. Again we will have that set of principles that you will jointly develop with the Minister of Conservation but you also have a kaitiaki instrument that I wanted to highlight. This right to provide advice on key cultural issues relating to the management of specific flora and fauna again leading into the future means that you will have a day-to-day say in how those taonga are managed. Again I think that is incredibly significant.With regard toRangitāne o Wairau you were represented in your negotiations by the Rangitāne o Wairau Settlement Trust chaired by Judith MacDonald and the day-to-day negotiations were led by Richard Bradley. I congratulate you on again negotiating that the Minister of Conservation will develop and publicise a set of principles but in addition you have a deed of recognition over Lake Rotoiti and Lake Rotorua in the Nelson Lakes National Park. These taonga I know will be looked after because as kaitiaki you will ensure that those waterways remain healthy and that they will for ever be available to our mokopuna and our tamariki.When I look at our settlements and the role that all of you will play in the future within the context of the rohe of Te Tau Ihu I feel reassured actually that our taonga will be for ever protected and it is because we are always looking to the future. So when I look at the settlement and the opportunities that you now have they add value to what you have already had and what you have created for yourselves. I wish you all the best in the future. I am not going to delay the passage of this bill any further because I am aware that there is another Treaty settlement bill. So to all those involved in getting us to the point where we are today I say congratulations to you. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.CLAUDETTE HAUITI (National): Tēnā rā koutou katoa te iwi o Ngāti Apa ki te Rā Tō Ngāti Kuia Rangitāne o Wairau. Ngā mihi ki a koutou katoa kia tū pakiri ai te whare o Apa ki te Rā Tō.[Greetings indeed to you all the tribe of Ngāti Apa ki te Rā Tō of Ngāti Kuia and of Rangitāne o Wairau. You are all commended for your efforts that a sustainable house for Apa ki te Rā Tō be the vision for Ngāti Apa ki te Rā Tō.]The vision for Ngāti Apa ki te Rā Tō is for a strong vibrant proud iwi that exercises and realises its rangatiratanga. Its vision is for effective responsible utilisation of its resources to meet the needs and aspirations of the iwi while providing for future generations. Treaty settlements are about rangatiratanga. Whakahīa te ora tipu [raising healthy growth] is about improving the quality of lives by enabling Ngāti Apa ki te Rā Tō to create and take advantage of opportunities to better themselves. Maranga mai e te iwi Pākohe maranga mai te iwi Ngāti Kuia.[Rise up the tribe of Pākohe and of Ngāti Kuia.]Ngāti Kuia and the Crown have made an agreement to settle and in acknowledgment of the settlement Ngāti Kuia have chosen to name it Te Whakatau. The iwi from tīpuna and down through to today’s generations have carried the burden of grievances caused by Crown action and inaction for over 170 years. Today Ngāti Kuia and the Crown will settle.Rangitāne’s vision for the future is to be a dynamic effective successful and profitable organisation working proactively and collegially with the Government the community and other iwi across the region andTe Wai Pounamu.Rangitāne will be committed to the development and promotion of honesty and integrity within the Māori context. Their ability to endure all manner of deprivation over the last century has been due to a strong belief in their ability as Rangitāne. The most precious asset that will require nurturing and developing in the future is that of its people.Treaty settlements settle historical grievances but today the Treaty settlements create a modern contextual framework for future development. I commend this bill to the House.Hon DAMIEN O’CONNOR (Labour—West Coast - Tasman): Kia ora Mr Assistant Speaker. It is indeed a great honour to be able to stand up and speak to a Māori settlement bill the Ngāti Apa ki te Rā Tō Ngāti Kuia and Rangitāne o Wairau Claims Settlement Bill. I guess there might be many in the gallery asking what this white Pākehā boy from the West Coast is doing. I am the proud representative of the top of the South Island the West Coast - Tasman electorate and have been for some time and I have had many dealings with Ngāti Apa and the other iwi groups over many issues for many years. I want to acknowledge and applaud the efforts to get to where we are today.I would like to go back and acknowledge that perhaps it was these three iwi groups who in fact sparked the movement that led to I guess the existence of the Māori Party. That was around the seabed and foreshore. It was a difficult time particularly for Labour but the fact is that this iwi group had nowhere else to go and they then lay claim to the seabed and foreshore something that was unfortunate. It is no good crying over spilt milk but it has meant that we have moved on the Māori Party is in Parliament and we now have a settlement bill before us that is a just and fair settlement although I am sure there will be people who perhaps think it could have been greater on behalf of the Crown.Can I just acknowledge as a farmer who grew up on the banks of theKawatiri River—the Buller River the third largest in this country—that Lake Rotoiti and Lake Rotoroa are the source of that great river. It flows through my veins and the way that Māori speak of it I can understand. I have lived on that river had a business on that river farmed on the river and can appreciate the need to protect it and protect the source of it. It is fair and just that the national park be handed back to Ngāti Apa and Ngāti Kuia along with I think some name changes. The good thing that might occur now is that people like me may be able to better pronounce the new names that may be put on geographical places in the top of the South Island.But I know—and my colleagues have spoken of Labour’s support for the process—that it has been a long and a difficult process. I would like to acknowledge I guess that many of my constituents from the top of the South Island have been on and off planes for a number of years now coming to Wellington to negotiate on behalf of their people. You have done a great job and I hope that this settlement will enable the iwi organisations to use this money to grow opportunities for your people from now and into the future. It is very very important.Can I acknowledge that from a commercial perspective this will allow a new partnership going forward. The fact that now there will be an obligation for proper consultation with iwi is fair and just. There will be issues of aquaculture development of water management and of general development because it is one of the most highly desirable places in the country to live. I accept that. People are drawn to the sun. They are drawn to the top of the South Island. But with that growth come dilemmas of water quality and dilemmas of land use and iwi will now be rightfully consulted at every stage of that growth and development.So it is indeed a great honour to speak to say a few words and to acknowledge the efforts of iwi getting here and to acknowledge the difficult early process for Ngāti Apa and Ngāti Kuia in particular. As I say the seabed and foreshore issue which in hindsight will be recognised as a significant issue that brought Māori together I guess has led to diversity in this Parliament and regardless of our political views on issues has brought Māori to be truly represented in this House. Kia ora.Hon TAU HENARE (National): When the history books are rewritten it will not be Ngāti Apa’s fault. The foreshore and seabed issue was a direct responsibility of the Marlborough District Council and the council got it wrong—the council got it wrong. It did not trust or work with the local people. So let us get something straight right here—enough blaming Māori for this that and the other thing. Anyway now I have had my rant. Ngā mihi nunui ki a koutou katoa e aku whanaunga e aku rangatira e aku tūākana e aku tēina tēnā koutou katoa.[Huge accolades to you all my relatives leaders elder and younger siblings. Well done.]This is a very very short contribution. I wish to confine myself to the Wairau affray again and mention and put into the record the names of those who lost their lives because I think they deserve it. I have to start with Te Rongo the wife of Te Rangihaeata again because of somebody’s short wick. Yeah it was an itchy trigger finger. So I pay my respects to Rongo. To the other Māori whānau who lost their lives in the affray I am embarrassed that I do not know their names. The European settlers were Henry Augustus Thompson Captain Arthur Wakefield Captain Richard England George Rycroft Richardson W B Patchett James Howard Sylvanus John Cotterell Thomas Maling James Coster William Gardiner Edward Stokes Eli Cropper William Northam Henry Bomforth Thomas Tyrrell Isaaq Smith Thomas Pay William Clanzey James McGregor John Brooks John Burton and Thomas Radcliffe. That is that.Bill read a third time.HakaKarangaNgāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement BillThird ReadingHon Dr PITA SHARPLES (Minister of Māori Affairs) on behalf of theMinister for Treaty of Waitangi Negotiations: I moveThat the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill be now read a third time. Ka haere tonu ngā mihi ki a tātou ki a koutou kua hara mai nei ki te tautoko i tēnei rā nui tēnei rā whakahirahira. Tēnā koutou. Kua mihia ngā mate waiho rātou ki a rātou. Ko te mea nui i tēnei wā ko tātou ko koutou e hui tahi nei ā kia whakaoti ai tēnei kerēme i mua i te aroaro o te Kāwanatanga arā te Whare Paremata i tēnei rā. Tēnā koutou tēnā koutou nau mai whakapiri mai.[The tributes to you collectively who have come here to support this important and great day continue. Greetings. Tributes to the dead have been accorded. Allow them to be there among their own. The most important thing at this point in time is us and you gathered here today to conclude this claim that is before the Government in other words before Parliament today. Salutations and greetings to you collectively welcome draw closer.]Whakapapa connections developed over many generations and hundreds of years bring together the families and tīpuna of Ngāti Kōata Ngāti Rārua Ngāti Tama and Te Ātiawa o Te Waka-a-Māui. Tēnā koutou katoa. I stand to acknowledge the families and tīpuna of Tainui Taranaki ki te Tonga four distinct iwi linked by whakapapa by history and by determination. Ko Aorere te moana koTainui te waka ko Hoturoa te rangatira ko Ngāti Kōata te iwi. KoTainui te waka ko Rāruaioio te tangata ko Ngāti Rārua te iwi. KoTokomaru te waka ko Tamariki te tangata ko Ngāti Tama te iwi. KoTaranaki Kōpiripiri ngā maunga ko Waitohi te awa ko Waikawa te marae ko Te Ātiawa o Te Waka-a-Māui te iwi.[Aorere is the sea Tainui is the canoe Hoturoa is the chief and Ngāti Kōata is the tribe. Tainui is the canoe Rārua-ioio is the man and Ngāti Rārua is the tribe. Tokomaru is the canoe Tamariki is the man and Ngāti Tama is the tribe. Taranaki Kōpiripiri are the mountains Waituhi is the river Waikawa is the courtyard and Te Ātiawa o Te Waka-a-Māui is the tribe.]Nearly two centuries ago the peoples of Tainui and Taranaki ki te Tonga resided in Tainui Kāwhia and Taranaki lands on Te Ika-a-Māui. Facing hardship from the 1820s onwards Tainui and Taranaki ki te Tonga tīpuna headed south. Wars were waged with the tribes throughout the bottom of the North Island and eventually across the top of the South Island. Those Tainui and Taranaki alliances and bonds remain strong to this day as tīpuna established permanent communities across Te Tau Ihu o Te Waka-a-Māui.By the time the Treaty of Waitangi was signed the families of Ngāti Kōata Ngāti Rārua Ngāti Tama and Te Ātiawa o Te Waka-a-Māui exercised tino rangatiratanga over lands and resources in Te Tau Ihu o Te Waka-a-Māui. However we stand here today because the Crown has consistently failed to protect failed to honour and failed to guarantee the legal rights of Tainui Taranaki ki te Tonga families.For Tainui Taranaki ki te Tonga families back in 1840 the world was a different place to what we live in today. Te Tau Ihu whānau were a major part of a booming economy. They helped create it and they owned much of it. Flax wheat potatoes timber and maize was grown harvested and processed on Te Tau Ihu lands by Te Tau Ihu families. It was then moved across New Zealand and shipped to Australia. The vessels that shifted it across were owned or leased by Te Tau Ihu families. This is what economic political and cultural rangatiratanga looks like. But when you take millions of acres off a people who have only ever known a life of enterprise and self-determination you take more than land away. You remove a way of life a culture and an identity.The Crown’s Governors and officials acted ruthlessly sidelining the Treaty of Waitangi and deliberately giving new settlers advantage over Māori. As a result the Crown’s purchases left Te Tau Ihu Māori in dire poverty. Much of this has been said in the other settlements leading up to this one but clearly it happened and clearly it happened in Te Tau Ihu o Te Waka. Today the Crown stands alongside those families of Tainui Taranaki ki te Tonga and acknowledges the social economic and cultural devastation carried by generations of families. But through it all the peoples of Tainui and Taranaki ki te Tonga remained steadfast. They remained at the prow of the waka of Māui and they did not leave. Their identity was attacked but was never destroyed. They lived in poverty but they stayed. Their way of life was devastated but was never wiped out.All those things were lost due to the actions of the Crown and they can never be totally replaced and yet the peoples of Tainui Taranaki ki te Tonga are here today. They wish to settle their grievances with the Crown with honour and mana. The journey to get to this day has not been easy or brief. We remember those who have passed on but whose determination has led to the legislation that this House is considering right now. Today we witness a milestone in a journey that is taking place right before our eyes. We introduced legislation to resolve the historical grievances of eight—eight—tribes of Te Tau Ihu. It is legislation that will strengthen the ability of future generations to carry on a proud legacy of economic and cultural rangatiratanga.This is what has been the marvellous thing about settlements. Despite the fact that a settlement is a mere pittance of what was taken away—stuff that can never be made up for and opportunities that have been lost—our people have taken it with two hands andmade something of it going forward. There are many instances of tribal success after settlements that we can look upon.I wish the eight tribes of Te Tau Ihu the same success as they move forward now taking life into their own hands and remembering that once they ruled the area and its economy and owned ships that took produce across the Tasman Sea. It is a long cry from when I went to school and they called us dumb Māoris. Prior to that we were not so dumb. We grew the crops and we sold them and we owned the transport and everything. Now the tribes will move into that area again.So it is an honour for me to stand here and open up this discussion. I would just like to acknowledge the iwi who have come here today. He maha o koutou whakaaro kia hoki nga mahara ki a rātou kāre i konei i tēnei wā engari ko te mea nui kei konei koutou. Kei konei koutou ka whai atu ā koutou tamariki kia kawe ai i te kaupapa me te mana o ō koutou iwi tēnā koutou katoa.[Your thoughts to recollect those who are no longer here are numerous but the most important thing is that you are here collectively. Presently you are here to be followed by your children who will take responsibility for the scheme in question and the integrity of your tribes. Congratulations to you all.]This is legislation that will strengthen the ability of future generations to carry on a proud legacy of economic and cultural rangatiratanga. Ngā iwi o Te Tau Ihu o Te Waka-a-Māui who are at the prow of the great voyaging canoe of Māui are at the prow of their own destinies and future. I commend this bill to the House.RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Assistant Speaker. E aku whanaunga Ngāti Kōata Ngāti Rārua Ngāti Tama me Te Ātiawa whakatau mai whakatau mai whakatau mai. Whakatau mai ki te herehere i ō koutou kerēme. Nā koutou tēnei rā. He rā nui he rā whakahirahira. Hara mai nau mai ki te Whare Pāremata e takatū nei. Nō reira tēnā koutou tēnā koutou ā tēnā tātou katoa.[Thank you Mr Assistant Speaker. To my relatives Ngāti Kōata Ngāti Rārua Ngāti Tama and Te Ātiawa welcome welcome welcome. Welcome in terms of wrapping up your claim. This is your day. It is a great and magnificent day. Welcome here to Parliament House standing in readiness. So greetings salutations and congratulations to you collectively and to us all.]Now this House turns to acknowledge the other parties involved in the story of the settlement of Te Tau Ihu: the four iwi of Ngāti Tama Ngāti Rārua Te Ātiawa and Ngāti Kōata. These four iwi were part of an invading force led by Ngati Toa that swept through Te Tau Ihu and further south.I stated earlier in my speech regarding Ngati Toa my whakapapa interest to the people of Ngāti Rārua who in the time of Niho Pikiwhara Tākere and Horomona were part of a close but also distant collective of whānau and hapū that had struck out from the far northern reaches of Te Tai Hauāuru along that stretch of Māori highway between Kāwhia and the Poutama region of northern Taranaki as Te Wherowhero and his forces settled age-old enmities with Ngati Toa. The Ngāti Kōata at Pouwewe; the Ngati Toa at Taharoa Te Maika and Rākaunui; the Ngāti Rārua at Waikawa; the Ngāti Tama at Poutama; and the Ngāti Mutunga - Te Ātiawa of Urenui Manukōrehi and Ngāmotu were all tribes drawn into the conflict with Waikato-Tainui either by choice or otherwise. The fear of reprisals from Te Wherowhero was reason enough to vacate virtually all of what we now know as the Taranaki province. My ancestors had no real choice but to throw their lot in with the heke of Ngati Toa and head to the Kāpiti region.There were many reasons for this northern alliance’s raid down south. Insults were always guaranteed to get a chief’s hackles raised and the chance to raid further south for the prized pounamu fuelled desire but it was also a time for Ngāti Kōata Ngāti Rārua Ngāti Tama and Te Ātiawa to strike out for new lands and build new homes. For Rārua and Kōata there was no returning to their ancestral lands which were now in thepossession of a new iwi. Ngāti Tama and Te Ātiawa held on to their ancestral lands with the might of the musket behind them. They crossed the strait fought their battles won most of them and managed to hold their mana in the areas this bill now covers: Te Tau Ihu o Te Waka-a-Māui. From Whanganui Inlet right across to Wairau up through Tōtaranui and on to D’Urville Island and Wakapuaka these four tribes managed to achieve what they had started 10 years earlier.Then as we mentioned earlier today that taniwha the New Zealand Company turned up flashing its trinkets blankets and bank drafts and ended up buying the whole top half of the South Island in what has now become Te Tau Ihu which is part of the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill.We must realise these land transactions occurred at a time before the Treaty Governors and native land courts. They occurred during a time when two races were still sounding out each other’s cultures. It is fair to say though that Māori were diddled out of a lot of estate by dubious land-grabbers such as the New Zealand Company. To be fair the Māori chiefs of old were not fools and when it came to the ways of trade and barter they knew what they were doing. Indeed it was a way of life for the Māori. They also had their own ways of dealing with the tribal estate and how individuals could use that piece of land and that concept was something of a lease arrangement. But with the clash of cultures there were to be inevitable differences and conflicts soon arose.Some of these iwi at the top of the south were granted reserves in tenths trusts and others were not. Ngāti Kōata Ngāti Rārua Ngāti Tama and Te Ātiawa largely missed out on a share of tribal estate. The commission into the Te Waipounamu deed did little to alleviate the problem of the culture of the fractured and uneconomic land base for the four tribes. It is clear to me that the mamae caused by the New Zealand Company as I said is the taniwha in the story of Te Tau Ihu. If not for those dubious land practices this whole sorry saga of Te Tau Ihu might never have happened. It may not have happened there but it may have happened somewhere else. Ngāti Kōata Ngāti Rārua Ngāti Tama and Te Ātiawa will all receive apologies from the Crown which acknowledges that its part its acts and its omissions breached the Treaty of Waitangi. The Crown will apologise for its failure to adequately protect the interests of the four tribes during the process by which land was granted for failing to provide adequate reserves in tenths reserves and for the four tribes not being able to have control over the trusts and reserves. The Crown will also apologise for its failure to provide sufficient land for the future needs of the tribes.What this bill does is it finally acknowledges every member of the aforementioned tribes not just some. This rectifies some long-held grievances of those whānau who had a right to share in tribal estates but were left off the lists of beneficiaries. It gives those families who are left out of reserves tenths and iwi trusts an opportunity to have mana and to be included in the administering of their tribal estate.It has been a long wait for these tribes. Throughout the history of these inquiries there have been many many people who have helped progress these claims to this point. Mentioning names is always a tricky slope to negotiate but we have come to the grand finale encompassing all of the iwi of Te Tau Ihu. So what I would like to do is mention the surnames of whānau in the hope that the whakapapa will bind all together. So today I mihi to these whānau and all of their uri whakatupu who are here today: Stafford Luke Joseph McDonald Hēmi Wehipeihana Bradley Rūruku Rene Hippolite Elkington Tūpaea Mason Stevens Te Miha Ward-Holmes Rōpata and many many many more whānau.It is a very proud day for me for Te Wai Pounamu for Te Tau Ihu o Te Waka and especially for me as I am very privileged to hold the tūranga of the seat of Te TaiTonga. Today we celebrate the final chapter in the historical land claims for all of Te Wai Pounamu the South Island. My grandfather Sir Eruera Tirikatene who was the MP for Southern Māori from 1932 to 1967 was no stranger to land claims. Right from his maiden speech in Parliament he was advocating for resolution of the injustices and the grievances across iwi throughout the country. My late aunt the Hon Whetu Tirikatene-Sullivan continued that legacy. She gave her full support to every claim that was going on throughout Te Wai Pounamu.But let me mention those MPs who felt the force the pressure from their own people to settle their grievances and there are many. Our matua tūpuna Hōri Kerei Taiaroa; Ihaia Tainui; Tame Pārata and Taare Pārata—Hekia’s whānau; Tuiti Makitānara—McDonald’s tupuna; Tā Eruera and Whetu—my whānau; and then Tūtekawa Wyllie Maharoa Okeroa and Rahui Katene. They have all been proud members of Te Tai Tonga formerly known as Southern Māori who have been privileged to represent our whānau. On behalf of those tūpuna I salute the iwi of Ngati Toa Rangatira Te Ātiawa Ngāti Rārua Ngāti Tama Ngāti Kōata Ngāti Apa ki Te Rā Tō Ngāti Kuia and Rangitāne. It is a pleasure for me to salute them all today and I wish them all the very best. Nō reira e rau rangatira mā. Tēnā koutou tēnā koutou tēnā tātou katoa.Hon Dr NICK SMITH (Minister of Conservation): I welcome this opportunity to join with others in supporting the third reading of the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill which we are debating this morning. I want to acknowledge the presence of so many kaumātua and kuia here to note this historic day and particularly some of the people whom I have been privileged to know over the long journey: Roma Hippolite Priscilla Paul Barry Mason Janice Mason Fred Te Miha Reverend Harvey Ruru and people like Glenis Payne. But I also want to acknowledge the research work from John and Hilary Mitchell in my own Nelson community. It was done a long time ago and it is founding this settlement.I want to thank my colleagues particularly Chris Finlayson and Pita Sharples and their predecessors and the officials who have helped us to get to this final leg of what has been a long journey. These settlements arise from grievances that are over 100 years old and it is an important day I acknowledge for my colleague Rino Tirikatene across the House but also for all the people living in Nelson-Marlborough or Te Tau Ihu the prow of the waka that these are being resolved with these complex bills. I want to pay tribute to all of those who have laboured to bring us to this resolution.This bill strikes at the core of who we are as New Zealanders. Most nations were born in a sea of blood. I am proud of our Māori and European ancestors who founded this nation on a Treaty and more important on the notion that we can resolve our differences by discussion with respect and not by brute force and by violence. In a Nelson context our history is clear that our early colonial settlers were welcomed and were treated generously by local iwi. But it is also true that those settlers became arrogant dominant and disrespectful of Māori rights and of their culture and customs. Land agreements were not honoured and this combined with the effects of disease and economic dislocation saw our local Māori left by the end of the 19th century in an impoverished state.These Treaty settlements across Te Tau Ihu will be good for our region and good for our nation. They will be beneficial economically. Our eight iwi are more parochial than any of us Nelsonians and have a huge stake in our region’s future prosperity. The investment of the settlement funds into the regional economy will help jobs and growth in our community.There is a second benefit I also want to acknowledge. This Treaty settlement process has helped bring local iwi together and that is a good thing. We are a small populationin total across the top of the south and Māori are a small proportion relative to many other parts of New Zealand. I recognise that each of our eight iwi has different whakapapa and histories and that needs to be respected. But equally as we look to the future it makes sense as we face the challenges of education of health of economic development and of natural resource management that our iwi work more closely together. I have seen this cooperation build up through the settlement process and I hope this momentum can be maintained. I also want to acknowledge the huge improvement in relations with Ngāi Tahu to the south and see that also as a positive development.I also want to acknowledge the important new role iwi will have in so many of the special places across Nelson and Marlborough and with me and the Department of Conservation. We have a treasured environment of stunning snowcapped mountains golden beaches pristine lakes island treasures rich estuaries and beautiful sounds. The Department of Conservation was founded 25 years ago to play an important role in protecting those areas but it has not been as engaging and as inclusive as it could be. The reforms that we have made to the Department of Conservation are about it being more able to partner with others and they are part of this journey of Treaty settlements that we also celebrate today.In conclusion yes these settlements are good for our local economy; yes they are good for the management of our local environment; and yes they are good in bringing more closely together our local iwi but the real reason we should celebrate today is the values that we recommit to: those values of justice of mutual respect and of the resolution of difficult issues—old issues—by negotiation and by goodwill. Having the courage in these bills to say sorry the courage to put what was wrong right and the courage to put that behind us and face the future together—that is what I really acknowledge and celebrate today. Tēnā koutou tēnā koutou tēnā koutou katoa.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato): Ā tēnei e tū ana anō ki te tuku aku mihi maioha ki a koutou. Tēnei he iti nāku hei tuitui atu ki ngā kōrero ō tō tātou mema a Rino e kawea nei i ngā kaupapa i mua i te aroaro o te Pāremata. Nō reira tēnā tātou katoa.[And so I rise once again to extend my fond accolades to you collectively. This small contribution of mine is merely to thread with those sentiments expressed by our member Rino on matters before the House. So congratulations to us all.]It gives me great pleasure to be able to make a contribution on this third and final reading of the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill and to endorse the comments of Rino Tirikatene the local member for Te Tai Tonga on this bill. It does take a lot of courage to apologise and I want to acknowledge the contribution of the Hon Nick Smith. It is for that reason that I want to take the unusual step—if people look at my Treaty settlement contributions—of recording inHansard the germane causes of each apology and then I will make clear how I think that relates to looking forward.Clause 199(3) the apology to Ngāti Kōata states: “The Crown regrets and apologises for its failure to properly respect the rangatiratanga of Ngāti Kōata. Crown actions moreover left Ngāti Kōata virtually landless in Te Tau Ihu and alienated them from many of their most sacred sites. For this too the Crown apologises. Their disconnection from their lands marginalised Ngāti Kōata in the economic development of Te Tau Ihu and had devastating consequences for the social cultural and spiritual well-being of Ngāti Kōata. Those consequences continue to be felt today.”Clause 202 the apology to Ngāti Rārua states: “(4) The Crown admits it did not include Ngāti Rārua in its purchase of the Wairau district in 1847 and only belatedly recognised Ngāti Rārua interests in its Te Waipounamou purchase. The Crown apologises for these failures to recognise the rangatiratanga of Ngāti Rārua and protecttheir interests. (5) The Crown is sorry that its actions rendered Ngāti Rārua virtually landless in their rohe. This had a devastating impact on the social and cultural well-being of the people of Ngāti Rārua that continues to be seen today. The Crown also accepts that the loss of their land and their restriction to inadequate reserves has significantly marginalised Ngāti Rārua from the benefits of economic development and limited the autonomy and ability of the iwi to exercise customary rights and responsibilities through the Ngāti Rārua rohe.”Clause 205 the apology to Ngāti Tama ki Te Tau Ihu reads: “(3) The Crown profoundly regrets and apologises for its cumulative acts and omissions which left Ngāti Tama virtually landless in Te Tau Ihu. The Crown deeply regrets and sincerely apologises that it did not adequately protect the interests of Ngāti Tama and appropriately respect Ngāti Tama rangatiratanga when purchasing their land. (4) The Crown is deeply remorseful for the significant damage that the alienation of Ngāti Tama from their whenua and customary resources in Golden and Tasman Bays has caused over many generations to the traditional social and cultural structures mana and well-being of Ngāti Tama.”Clause 208 the apology to Te Ātiawa o Te Waka-a-Maui states: “(2) The Crown is deeply sorry that it has failed to live up the obligations it accepted when more than twenty Te Ātiawa rangatira signed the Treaty of Waitangi at Totaranui (Queen Charlotte Sound) in May 1840. (3) The Crown profoundly regrets and apologises for its actions which left Te Ātiawa virtually landless in Te Tau Ihu. The Crown recognises that by 1860 Crown land purchases in Te Tau Ihu had largely restricted Te Ātiawa to isolated reserves and marginalised iwi from the new emerging economy. In particular the Crown regrets that when it arranged the purchase of Waitohi as the site of a town for settlers this meant Te Ātiawa had to forsake their principal settlement of Totaranui. (4) The Crown acknowledges that it has failed to appropriately respect Te Ātiawa rangatiratanga. It is greatly remorseful that over the generations to the present day Crown actions have undermined your social and traditional structures and your autonomy and ability to exercise your customary rights and responsibilities.”I too believe that it takes great courage to apologise. I too believe that the effort with which Ngāti Koata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui have come towards the negotiations is such that they have given much already and compromised much already but they are wanting to go forward as captured in the nature of these apologies. The text of the apologies is a clear statement of the Crown’s admission of its wrongs. But the apology itself becomes a reference point for future interactions between each of your respective iwi and the Crown as it points to the original intent of the legislation in your settlement but also as to the post-settlement expectation of how the Crown can act honourably to uphold its part of the settlement.This really becomes important at this point after we have heard eight of the Te Tau Ihu claims being resolved through today’s presentations in the House and in the passing of your legislation. I reflect again on the relationship comment that I made in an earlier contribution. Ngāi Tahu is here as well. It is probably by no small and insignificant chance that the relationships that can now be forged will hold future Governments and certainly the Crown to account on how they deal with you in the South Island.I am reminded by the former honourable member for Te Tai Tonga Rahui Katene that it is significant also that the Whānau Ora commissioning agency comprises each of the eight Te Tau Ihu iwi as well as Ngāi Tahu. This again bodes well for how a post-settlement environment can uphold the recognition of what you have each respectively achieved in your Treaty settlements but also what you would like to achieve going forward in a range of interactions whether it be health education housing employment economic development. They are the whole raft of opportunities that nowexist. In part you have your Treaty settlement which recognises the extent of the historical injustice and the redress that has been reached but also the opportunity of a post-settlement landscape that now forges a new normal for the way in which a Government must extend its relationship in a more purposeful way with each and every one of you.It gives me great pride and pleasure to be able to be here today and witness I think a very significant step not just for Te Tau Ihu iwi but for New Zealand and for the opportunities that can be provided to ensure that this range of Treaty settlements that we have debated through the Māori Affairs Committee to today will remain durable and will uphold the intent of what was identified in the apologies in terms of what the expectation is in the future. Tēnā tātou katoa.DENISE ROCHE (Green): Tēnā koe Mr Deputy Speaker.E ngā mana e ngā reo e ngā rangatira mā tēnā koutou tēnā koutou tēnā koutou katoa. It is a pleasure to speak on behalf of the Greens on the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill. I maintain that it is a privilege to speak on these Treaty settlement bills. I want to thank the iwi who are here today because this was the first settlement bill that I have been involved with where I have travelled to the actual area where the land claims are from. I did that with the Māori Affairs Committee. It was the first time that I had actually heard from the people who lived there in the rohe while we were surrounded by the beautiful lands while we were surrounded by the losses that these people had endured. That was the first time that it happened for me. So the weight of those submissions actually carried much more for me because I was there and because it waskanohi ki te kanohi. So thank you for that.I want to acknowledge that there are many people over the very many generations who have worked to bring these Treaty settlements into legislation today. I want particularly to acknowledge those who have passed away on the journey to here. I want to acknowledge their foresightedness and their tenacity to bring justice to their people.This bill puts into legislation the settlements that were signed with each of the four iwi. Ngāti Kōata signed on 21 December 2012. Te Ātiawa o Te Waka-a-Māui signed the deed of settlement on 21 December as well. Ngāti Rārua signed theirs on 13 April 2013. Ngāti Tama ki Te Tau Ihu signed theirs in April 2013 as well. Each of these iwi has separate and specific histories. However they share a similar fate and that is why they are here today. Ngāti Kōata Ngāti Rārua Ngāti Tama Te Ātiawa and Te Tau Ihu o Te Waka-a-Māui have areas of occupation and areas of interest that overlap but they are distinct for each.In 1839—and this is the common history—they were all caught up in the dodgy deal that was done by the New Zealand Company when the New Zealand Company purported to have bought the entire top of the South Island. After the Treaty was signed a year later—and leaders from these iwi did sign the Treaty—the Crown appointed a commissioner to investigate the company’s purchases.In Ngāti Rārua’s settlement it says that in Nelson the commissioner heard from only one Māori and that person was Ngāti Rārua before suspending the entire inquiry to enable the New Zealand Company to attempt to negotiate a settlement. Local Māori signed the deeds of settlement in return for accepting payments that were described as gifts rather than as payments for the land. It is fair to say that the New Zealand Company in its attempts to wrest land from iwi negotiated with individual Māori for land ownership when in fact land was owned collectively. Breaking that collective ownership is basically how the land was alienated from iwi by both the New Zealand Company and also subsequently the Crown.The Crown continued to do that. It used a variety of mechanisms which are outlined fully in each of the deeds of settlement in each of the acknowledged histories that are contained in the legislation. To read those accounts and to understand the huge injustices that occurred when iwi were forced out of ownership of their resources their economic base is so incredibly sad. I just want to give an example of those acknowledgments from the conclusion of the Te Ātiawa o Te Waka-a-Māui deed of settlement. It says: “Within three decades of Te Ātiawa rangatira signing the Treaty of Waitangi at Tōtaranui (Queen Charlotte Sound) extensive Crown purchases in Te Tau Ihu had left Te Ātiawa o Te Waka-a-Māui virtually landless. The small areas of reserve land left to Te Ātiawa were insufficient for Te Ātiawa to participate in the new economy and were subject to further alienation over the twentieth century. The loss of land has impacted on Te Ātiawa’s connection and access to many of their significant sites and resources. This has had a detrimental effect on the spiritual economic and cultural wellbeing of Te Ātiawa as an iwi.”Iwi have carried these injustices and been hurt by them for generations so I am aware that the apologies from the Crown are really important and I acknowledge what the previous speaker Nanaia Mahuta said there. The apologies are crucial to healing those hurts. When I read the apologies that are in the legislation I can see that care has been taken. Maybe the words were crafted and debated by the negotiation team but they have been crafted to ensure that the Crown’s apology is sincere and unflinching in accepting responsibility for its actions and its omissions that disadvantaged the iwi.I am going to quote from the Ngāti Rārua apology which I think the previous speaker may have already done but I think that it is worth repeating as an example of that unflinchingness: “The Crown is sorry that its actions rendered Ngāti Rārua virtually landless in their rohe. This had a devastating impact on the social and cultural well-being of the people of Ngāti Rārua that continues to be seen today. The Crown also accepts that the loss of their land and their restriction to inadequate reserves has significantly marginalised Ngāti Rārua from the benefits of economic development and limited the autonomy and ability of the iwi to exercise customary rights and responsibilities throughout the Ngāti Rārua rohe.”I maintain that to accept the apology is an act of huge generosity from these people. To be sure the redress has been outlined in the legislation as well and iwi have managed to secure from the Crown some financial cultural and commercial redress but in no way are the losses that have been suffered covered by what is in the legislation and what has been negotiated. Ngāti Kōata will get financial redress of $11.6 million and the opportunity to purchase Waimea and Hira forestry land near Nelson Ngāti Tama ki Te Tau Ihu receive financial redress of $12.06 million for Te Ātiawa the financial redress is $11.7 million and for Ngāti Rārua the financial redress is $11.7 million. As I pointed out in a previous speech this is a drop in the bucket compared with what this Government sometimes spends its money on and I refer to South Canterbury Finance. All the iwi get small parcels of land back but they get nowhere near what was lost and they symbolically give some of that land back to the people of New Zealand. For example Te Tai Tapu and Kākā Point will be given to iwi but will be gifted back to the people of New Zealand 7 days later.The Greens do not agree that these are full and final settlements and that is a political point that I need to make in every speech on every settlement. It is not full because the compensation is obviously not full and it is not final because how can we know now how the histories of these iwi will impact on their people in the future? Without a doubt someone out there in the public will say that this is a gravy train and that Māori are privileged. It is my incredible wish that those people will receive the true histories of the tangata whenua of Aotearoa New Zealand. That is the only way we willbreak down racism. Today is the day to celebrate. I join with the rest of the House in congratulating the people whose legislation will pass through finally. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.CLAUDETTE HAUITI (National): Ngā mihi ki a koutou katoa e te iwi o Ngāti Kōata. “Take tuku … take raupatu … take ahi kā roa” and the “non-negotiable values” of Ngāti Kōata: whakawhanaungatanga manaakitanga and whakatūpatotanga. These underline their guiding principles: to protect rangatiratanga of Ngāti Kōata to protect and preserve taonga to identify and protect wāhi tapu to promote and enhance Ngāti Kōata and its terms under the Treaty and to support the social economic and cultural needs of its iwi.Ngāti Rārua nā tātou te wā. Ko te tirohanga rautaki o Ngāti Rārua he whakamana i te puna mauri ora o Ngāti Rārua kia kaha ai te pupuri i ngā hekenga ā muri ake tonu. Kia tū katoa rā te mauri me te ohaoha me te hononga o Ngāti Rārua a te tau 2014. Kei a Ngāti Rārua anake te tino mātauranga e pā ana ki a Ngāti Rārua mai i te ūkaipo ka heke ki hea rānei.[The time is ours Ngāti Rārua. Te Tirohanga strategy of Ngāti Rārua confirms the healthy life force pool of Ngāti Rārua will be retained for the generations to come and it ensures that the force economy and relationships of Ngāti Rārua in 2014 will be sustainable. Ngāti Rārua alone has the real knowledge about Ngāti Rārua relating to the source of sustenance from mother and down to wherever.]Ngāti Tama ki Te Tau Ihu will determine its own rangatiratanga through education skills training and te reo me ōna tikanga. They will succeed in Te Ao Pākehā me Te Ao Ngāti Tama me Te Ao Māori. They have the courage determination and perseverance to withstand all the injustices discrimination losses sadness mamae and pouritanga and Ngāti Tama endures. Ngāti Tama ki Te Tau Ihu this is a day of celebration.Te Ātiawa o Te Waka-a-Māui are the people of Te Ātiawa descent whose whakapapa is Te Tau Ihu o Te Waka-a-Māui. In 1840 when Te Ātiawa o Te Waka-a-Māui signed Te Tiriti o Waitangi at Tōtaranui they were a dynamic robust society with their own lands and cultural customs that regulated their life both on land and at sea. Today Te Ātiawa o Te Waka-a-Māui are dynamic robust innovative generous and enduring people.I commend this bill to the House.LOUISA WALL (Labour—Manurewa): Kia ora Mr Deputy Speaker. E ngā mana e ngā reo Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu me Te Ātiawa o Te Waka-a-Māui tēnā koutou tēnā koutou tēnā koutou katoa.[Thank you Mr Deputy Speaker. To the authorities and voices to Ngāti Kōata Ngāti Rāru Ngāti Tama at Te Tau Ihu and Te Ātiawa of Te Waka-a-Māui salutations acknowledgments and congratulations to you all.]It has been a pretty special morning being part of this entire third reading of the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill. I have decided to pick up on a theme that we seem to have started within this particular reading about saying sorry. So for me when I look at our Treaty settlement legislation I think of it as New Zealand’s truth and reconciliation process. When I look at the bills that have been before us what it speaks about to me is truth. The definition of truth is the real facts about New Zealand’s history. So when I look at this settlement legislation that we have in the House it is the truth from the iwi that have been involved this morning in the Te Tau Ihu settlement process—it is your truth. I hope that what you have recorded within your specific piece of legislation is a truth that you are satisfied with.The other part of the process is reconciliation. Reconciliation is about a restoration of relations. It is about a shared view and it is also about the Crown’s role. We have talked a bit in this particular settlement kōrero about the Crown saying sorry and the meaning of an apology. I think what I really want to have recorded is that the Crown was not passive in what happened to Māori and to mana whenua and tangata whenua. The Crown actually colluded with the settlement companies that came here to colonise our country. So the Crown was not passive; it was active. So for the Crown to acknowledge its deeds in our history is significant but for me it is significant because of the relations that happen after a reconciliation process. Those relations are actually about the geographic name changes the statutory acknowledgments and the deeds of recognition. It is now about how the Crown and Māori—the Crown and tangata whenua and mana whenua—work together as we move into the future.When I look at the opportunity that the settlement legislation provides it means that we will develop memoranda of understanding. It means we will develop principles about how we will work together. It is about how mana whenua and tangata whenua will take their rightful place in the administration of all the taonga that have been identified in the Treaty legislation. The challenge going forward is going to be about the reality of those relationships going forward the reality of the memoranda of understanding and the principles and everything that this piece of legislation now empowers. It is going to be incumbent on us as members of Parliament now and as MPs in the future to be accountable for these pieces of legislation.I want to pick up on something that Denise Roche has said about the Greens not accepting that this is full and final. In fact in a way she is right because if things do not work practically in terms of the relationship we can make amendments to pieces of legislation. So if you become dissatisfied in the future about how the Government is working with you—whether it be the Department of Conservation or whatever; it could be the Ministry of Education—actually you can come back to this House and say you are not satisfied with the relations that this piece of legislation has created for your working relationship in the future. So in some regards Denise Roche is absolutely right. I think what I want to put on record is that as members of Parliament here today and members of Parliament going forward the challenge is actually on us to make this legislation work. My commitment to you—and I know this commitment is across the House—is that if this legislation does not work then we need to keep working at it. There are mechanisms within the House of Parliament to ensure it does.As far as I am concerned as a member of Parliament this is the beginning of a formal relationship and there is always an opportunity for you to come back to us and say it is not working it needs to be clearer or you need more mandate to actually give effect to the whole reconciliation and apology part of these settlements. Otherwise they are not real and they will not create the real transformative change that we need in our society.So I will not speak any more other than to again congratulate everybody who has been involved in getting us to this point in time. I wish you wonderful celebrations not only here but actually at home on the marae where most of the whānau will be. So I hope that over this Easter period you will have gatherings and people will celebrate and be satisfied with this process. I again want to reiterate how privileged we all are to be part of this truth and reconciliation process for our country. I wish you all the best going into the future. I do hope that you disseminate this history within your rohe so that all of our tamariki and mokopuna understand for ever our place the place of tangata whenua in Aotearoa New Zealand. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.JOANNE HAYES (National): Ngā whānau o ngā iwi Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu me Te Ātiawa o Te Waka-a-Māui ka nui te mihi atu ki a koutou katoa. Nau mai haere mai.[To the families of the tribes Ngāti Kōata Ngāti Rārua Ngāti Tama at Te Tau Ihu and Te Ātiawa of Te Waka-a-Māui I have much admiration for you all. Welcome welcome.]I am very privileged to be standing here to take a final call on the third reading of the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill. I have heard the many speeches that have been passed on today. I along with the other speakers want to congratulate you on all the hard work you have done in getting your bill here to the final phase of negotiation. It is a short call.I know that previous speakers have talked about it being a drop in the bucket when it comes to commercial redress around finances but I also stand here because I have seen many iwi that have gone before you that have received their settlements and have turned their small drop in the bucket into a great big ocean—a great big ocean. Ngāi Tahu is a very good example of that big ocean. They have produced that for the whole of Te Wai Pounamu. I take my hat off to them. I take my hat off to the iwi of Tainui who have done the same. They have taken a small amount and they have grown it. They have grown it for the benefit of our mokopuna—of our mokopuna who will receive everything that is due to them. We must celebrate that as Māori.The Crown has apologised. We have apologised. I know that when a door opens everything can happen for us. We are an innovative and beautiful people. We need to keep on celebrating that and take this process all the way through. I know that the Crown will do that. So without any further ado congratulations thrice—congratulations to you all to the Minister for Treaty of Waitangi Negotiations and to the Māori Affairs Committee. Kia ora tēnei rā koutou katoa.Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): Although this bill the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill may be the last to receive a third reading today it is not the least. It provides for four settlements for iwi who have historical Treaty claims in Te Tau Ihu at the top of the south. Many people have sacrificed their time and well-being to achieve these settlements but it is very very sad indeed that ChrisAtutahi who worked for the Tainui Taranaki ki te Tonga collective is not here to see this day. We attribute his work at the commencement of negotiations to getting us here today.The bill contains Crown acknowledgments and apologies made to each of these four iwi and provides for specific redress. Understanding the history is critical and I endorse what Mr Henare and others have said about the importance of history. I do not intend to repeat what he and Mr Tirikatene and others have so eloquently said about the history of these settlements. Mr Tirikatene in particular has spoken very well in this debate about these four iwi. I acknowledge their contribution. I endorse what they have said. But rather I want to make a few comments about each of the iwi represented here this morning.Ngāti Kōata descended from Kōata of theTainui waka and for many years were a coastal iwi residing in Kāwhia. They came first to Te Tau Ihu through a tuku or grant of land from a Kurahaupō chief and then went through the subsequent invasion. They principally established themselves at Rangitoto Island Croisilles Whakatū andWhakapuaka. They were a people with a close association to the coast in terms of both navigation and fishing.In recognition of the importance of certain sites toNgāti Kōata including part of Rangitoto or D’Urville Island this bill requires the New Zealand Conservation Authority to have particular regard to Ngāti Kōata’s values when considering management plans for these sites. Through the bill Ngāti Kōata will be appointed as a conservation statutory adviser over Takapourewa or Stephens Island. This island wastraditionally used as a tohunga training ground as well as being a valuable source of natural resources. Being appointed as a conservation statutory adviser provides Ngāti Kōata with the ability to give advice to the Minister of Conservation in relation to the restoration of native flora and the management of native fauna.This settlement would not be happening today without the dedication of RomaHippolite who led negotiations with the support of Allen Hippolite. Api Hēmi unitedNgāti Kōata and previous chairs and original claimants Jim Elkington and Priscilla Paul guided Ngāti Kōata through the hearings along with Pene RurukuPūhanga Tūpaea Ngārau Tūpaea and the late Martin Dawson.Let me say something about the late Martin Dawson. I am sure Shane Jones would endorse this. Martin Dawson was a lawyer in Wellington for many years. He acted for iwi long before it became the fashionable or popular thing to do. He was interested in these issues because he was a caring lawyer dedicated to justice not because he was interested in the 6-minute units or fees. Without of course descending into personalities—that would be inappropriate—I simply say that he could teach some lawyers a thing or two about professionalism. We greatly miss him for the work he did on this and other settlements. May he rest in peace.I want to say something aboutNgāti Rārua. They originated from the western coast of the King Country region and descend from those tūpuna who migrated to New Zealand aboard theTainui waka. The lands at MotuekaRīwaka and Marahau became a significant area of occupation forNgāti Rārua in Te Tau Ihu as did the Wairau district on the east coast and areas of Golden Bay and the upper West Coast. Despite being settled in Wairau Ngāti Rārua were not party to the negotiations that led to the Wairau purchase. The reserves provided for Ngāti Rārua under the Te Wai Pounamu purchase had only a very small area of cultivatable land. They were isolated. They were of poor quality.In recognition of the significance of certain sites to Ngāti Rārua this bill requires the New Zealand Conservation Authority to have particular regard to Ngāti Rārua’s values when considering management plans in relation to these sites. I particularly want to acknowledge Barry Mason. He was the inaugural trust chair and a founding member of the committee that filed the Ngāti Rārua claim along with Molly Luke who has been a complete stalwart at the helm as chair until very recently. I acknowledge Lee Luke and also my old sparring partner Tim Castle who were the principal negotiators for Ngāti Rārua. I am very kind to the lawyers today.Then there is Ngāti Tama ki Te Tau Ihu. They trace their roots to theTokomaru waka from Hawaiki. They take their name from Tamāriki who came aboard that vessel. The Ngāti Tama ki Te Tau Ihu rangatira Te Puoho led their migration. He also led the last known taua by northern iwi into the Ngāi Tahu territory in 1836 and was killed doing so. Ngāti Tama established themselves as tangata whenua in Te Tau Ihu with pā at numerous locations including Te Tai Tapu Wainui Tākaka and Parapara in Golden Bay and also at various places like Wakapuaka in Tasman Bay. I think without casting aspersions at all on other iwi that they do have the best sites in the land.Ngāti Tama ki Te Tau Ihu negotiators have consistently tried to re-establish their connections with their traditional sites. So one aspect of their settlement that is very important is Te Korowai Mana which acknowledges the traditional cultural spiritual and historical association of Ngāti Tama ki Te Tau Ihu with certain sites of significance. Can I acknowledge Janice Manson the inaugural chair and Keri Stephens another previous chair for Ngāti Tama. I particularly pay tribute today to that great warrior Fred Te Miha. I am so very fond of Fred. He says what he thinks and he thinks a lot. He is going to be a force for this great iwi in the future. I also acknowledge Rob McKewen Jo Westrupp and John Ward-Holmes.Then there is Te Ātiawa o Te Waka-a-Māui and I do want to say some things about that great iwi situated near Anakiwa. By the 1830s Te Ātiawa were settled through Tōtaranui—Queen Charlotte Sound. They also established themselves in Tasman Bay Golden Bay and Te Tai Tapu. The Tasman Sea Pacific Ocean and Cook Strait were great highways for them. By geographical choice and necessity they were coastal dwellers and they continue to place high cultural and historical values on the foreshore the seabed and the coastal and maritime waterways. Through this bill they are appointed as statutory kaitiaki over five islands in Queen Charlotte Sound and this will provide them with the opportunity to provide advice in relation to the restoration of native flora and the management of native fauna.There are so many people who have led the charge for Te Ātiawa. The Rev. Harvey Ruru and Sharon Gemmell particularly deserve a special mention. I wish Glenis Payne and the trust all the best as they lead this wonderful iwi into a post-settlement era.Let me just simply say one thing about the post-settlement era. We have heard this morning as we hear with all third readings some wonderful sentiments being expressed but the bipartisan view that comes from the Labour Party and the National Party needs to be emphasised—that is for all the great phrases what will make these settlements succeed in the future will be the Crown living up to its obligations. I am acutely conscious of that and that is why we have set up a post-settlement commitments unit to make sure that the Crown holds fast to its promises not just tomorrow not just in 25 years but for ever after.So I congratulate these iwi on achieving this moment. I thank you for the work that you have done over so many years. With goodwill on both sides and with the Crown doing its bit I believe it is the start of a renewed relationship with the Crown one that will be based on trust cooperation and respect for the Treaty. The third reading of the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Maui Claims Settlement Billmarks the end for Parliament of what is a momentous day—a momentous day of course not just for Parliament but for the iwi. I commend this bill to the House.A party vote was called for on the questionThat the Ngāti Kōata Ngāti Rārua Ngāti Tama ki Te Tau Ihu and Te Ātiawa o Te Waka-a-Māui Claims Settlement Bill be now read a third time.Ayes113New Zealand National 59; New Zealand Labour 34; Green Party 14; Māori Party 3; ACT New Zealand 1; Mana 1; United Future 1.Noes7New Zealand First 7.Bill read a third time.WaiataHakaKarangaThe House adjourned at 12.55 p.m. (Thursday)