Sharples Pita: Nga Wai o Maniapoto (Waipa River) Bill — Third Reading 
Sharples Pita: Nga Wai o Maniapoto (Waipa River) Bill — Third Reading 
[Volume:678;Page:1478] 
Hon Dr PITA SHARPLES (Minister of Maori Affairs) 
 on behalf of the Minister for Treaty of Waitangi Negotiations: I move  
That the Nga Wai o Maniapoto (Waipa River) Bill be now read a third time 
. Engari tuatahi kei te mihi atu ki a koutou i hara mai nei i tenei rangi ki te kaupapa e whakahuitia ai tatou tena koutou. Ahakoa te roa o te hikoi kua mutu tenei wahanga oti ai i tenei rangi. Engari ahakoa kua mutu he timatanga ano tena kia kaha koutou ki te manaaki i to koutou awa. Na reira tena koutou. Tena koutou i a koutou tini aitua nga mate kua pa ki a koutou mai i te timatanga o tenei mahi otira tae noa ki tenei wa. Na reira kia okioki pai a tatou mate i roto i te Kaihanga. Na reira ko te korero ko ratou ki a ratou tatou ki a tatou tena koutou nau mai whakapiri mai. 
[ 
But first I acknowledge you who came here today for the matter that brought us together; salutations to you collectively. Although the journey has been a long one this part has been completed at least by today. Even though it is finished that is also a beginning. You will need to work hard to look after your river. So congratulations. I acknowledge your many deaths—those in particular at the beginning of this project and indeed to the present moment. Our deaths therefore are resting well with the Creator. So the aphorism goes like this: they the dead to themselves and we the living to ourselves greetings to you welcome draw closer. 
] 
The Nga Wai o Maniapoto (Waipa River) Bill formalises the eternal relationship of Ngati Maniapoto with the Waipa River. The Waipa’s journey from the headwaters in the Rangitoto Range into the heart of the Waikato River has been chronicled and cherished by generations. Nga Wai o Maniapoto the Waipa is born of the spring Pekepeke at the foot of Rangitoto mountain. It flows on to Parakiri where it meets Otamaroa Stream. Further through the Waipa Valley it is joined by the waters of Okurawhango and Tunawaea. It goes through the stones of Hapahapai o Tarapikau is released into the Waimahora Stream and goes past Tangitehau then on to Otewa. Past Parewaeono it joins the Mangawhero and Mangapu and flows on to the rocks of Mataiwhetu to join the Waitomo. It goes on past Kahotea and Te Kopua where it unites with Moakurarua and journeys on to Purekireki Tawhiao’s ancient home. It merges at Matakitaki the place of battle and surges forth to Te Rore then further to Te Papa o Rotu at Whatawhata. The Waipa runs on to Te Kowhai past the marae of Tangirau uniting with the Waikato at Ngaruawahia. 
Ngati Maniapoto say the essence of Waiwaia was instilled in the Waipa at the river’s birthplace in the spring of Pekepeke. Describing the likeness as waiwaia the waters of the Waipa were described as astonishing beyond description. One attempt to describe Waiwaia talks of ripples of water reflecting in the sun and under the moonlight. Rainbows that appear in waterfalls was another attempt. But the most important part of Waiwaia was that it was the water itself and without it man could not survive. Hence the whakatauaki o Nga Wai o Maniapoto: Ko te mauri ko te wai ora o te Waipa ko Waiwaia—the essence and well-being of the Waipa is Waiwaia. 
Waiwaia is the personification of the waters of the Waipa River and the enduring spiritual guardian of the peoples of Ngati Maniapoto. This relationship is based on profound respect and gives rise to the responsibilities to protect te mana o te wai and to exercise kaitiakitanga in accordance with the long-established tikanga of Maniapoto. To Maniapoto the Waipa is a taonga a sacred river where the tohi rituals were performed where the umbilical rites were observed and where the purification rituals were undertaken. Under this bill Maniapoto achieves co-management arrangements specific to the Waipa River and its catchment. The arrangements are extended to the headwaters of the Waipa River at Pekepeke Spring in the Rangitoto Ranges. The overarching intent is to restore and maintain the quality and the integrity of the waters that flow into and form part of the Waipa River for present and future generations and the care and protection of the mana tuku iho of Waiwaia. Waiwaia refers to the essence and well-being of the Waipa River. 
The Nga Wai o Maniapoto (Waipa River) Bill complements the Waikato River settlement with Waikato-Tainui and the Waikato River co-management deeds with Ngati Tuwharetoa Raukawa and Te Arawa River Iwi. Together they establish a single unified co-governance framework for both the Waipa River and the Waikato River. We are here today because of the deep obligation and desire of the Ngati Maniapoto people to restore maintain and protect all of the waters that flow and fall within their tribal rohe. 
This bill acknowledges that the relationship between Maniapoto and the Waipa River is historical it is intellectual it is physical and it is spiritual. Historically te mana o te wai was such that it provided all manner of sustenance to Maniapoto. This has included physical and spiritual nourishment which has over the generations maintained the quality and the integrity of Maniapoto marae whanau hapu and iwi. 
The Waipa River is a significant contributor to the waters of the Lower Waikato River and will have a significant impact on arrangements to restore and protect the health and the well-being of the Waikato River. Maniapoto acknowledge that the restoration and maintenance of the Waipa River as part of the larger catchment needs to be coordinated with the management of the Waikato River. The foundations of this agreement therefore include references to the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Act 2010. In history Waikato and Maniapoto have shared a strong relationship through the  
Tainui 
 waka. Today this is manifested through the support they each give to the Kingitanga. In a similar way their sacred awa Waikato and Waipa are inextricably linked. 
Similar to Waikato-Tainui the Nga Wai o Maniapoto (Waipa River) Bill provides for Maniapoto to participate in the vision and strategy of the Waipa River to be represented in the membership of the Waikato River Authority and to participate in the making of an Upper Waipa River integrated management plan. The bill provides for Maniapoto to make an environmental plan called the Maniapoto Iwi Environmental Management Plan and to enter a joint management agreement with the local authorities. The bill also provides for a process for extending the vision and strategy to the Upper Waipa River and the process for making and updating the Upper Waipa River integrated management plan. 
From today Ngati Maniapoto and the Crown are Treaty partners working together for the enhancement of the Waipa River and the restoration of Waiwaia. No reira tena koutou kua tae mai. Ahakoa ngawari noa iho moku te tu nei ki te panui enei korero ki a koutou kai te mohio ki nga mamae kai roto i a koutou mahi; ratou kua ngaro atu ratou i tohetohe i waenganui i a koutou me era atu iwi kia tae ki tenei wa na reira he mihi nui ki a koutou. Tena koutou kua tae mai.  
[ 
So congratulations you have arrived. Although it is easy for me to stand here and read these words to you I am very much aware of the pains experienced by you in your work those ones among you who argued with you and other people right up to this moment hence this huge praise to you collectively. Congratulations the moment is at hand. 
] 
Ko te mauri ko te wai ora o te Waipa ko Waiwaia—the essence and well-being of the Waipa is Waiwaia. I commend this bill to the House.