Wall LouisaLOUISA WALL (Labour—Manurewa): Tēnā koe e Te Māngai o Te Whare e ngā mana e ngā reo rau rangatira mā tēnā koutou tēnā koutou tēnā tātou katoa! E ngā iwi o Ngāti Hineuru aku whanaunga ngā mihi aroha ki a koutou kia maumahara au i tēnei rā ko Auntie Emmy Tehuihuinga Wall nee Bush ka aroha ki te whānau me Uncle Robin Ngatoru Ngahere Janice nei i konei anō nei nō reira nau mai haere mai ki Te Whare Pāremata i tēnei rā mō te take kia ora.[Thank you Mr Assistant Speaker and acknowledgments to you collectively and to us all the powers voices and esteemed ones of a hundredfold; greetings and salutations. Acknowledgments to you the people of Ngāti Hineuru my kin loving tributes to you. I must recall the memory of Auntie Emmy Tehuihuinga Wall nee Bush today. I empathise with the family and mention these ones as well here: Uncle Robin Ngātoru Ngahere and Janice. And so welcome welcome to the House of Parliament here today in regards to the matter. Thank you.]Kia ora to Kahukiwa as chair of Ngāti Hineuru Iwi Inc. and all of our whānau. Today is a special day. Today the Hineuru Claims Settlement Bill will be passed into law in this Parliament. I am incredibly proud to stand here as Ngāti Hineuru representing our whānau in this Parliament on this incredibly significant day.Ko Tītī-ō-Kura Te Maunga ko Mōhaka Te Awa ko Te Rangihīroa Te Tangata ko Ngāti Hineuru Te Iwi.[Tītī-ō-Kura is the mountain Mōhaka is the river Te Rangihīroa is the man and Ngāti Hineuru is the tribe.] Hineuru daughter of Tukuha descendent of Apa Hāpaitaketake—our rohe within the following rivers: Ripia connecting with the Mōhaka to Te Hoe to Hautapu to Te Pukahunui Stream to Matakuhia Stream to Waipunga River to the Ōkoeke Stream to the Tunamārō Stream back to the Ripia. Our rohe within the following whenua blocks: Mōhaka Waikare Blocks Pukahunui Rūnanga Pohukura Heruiwi Whirinaki and the Kaingaroa. Ngāti Hineuru has links with Ngāti Apa Ngāti Manawa Ngāti Whare Ngāti Tūwharetoa and Tūhoe. Our ancestors including Kura snared tītī at night by raising a net in the air and building a bonfire behind it. The birds attracted by the light would be snared by the net—hence Tītīōkura.So why are we here today whānau? What happened to Ngāti Hineuru? According to the Waitangi Tribunal commenting on the 1851 Ahuriri purchase: It is also doubtful whether all parties with rights in the land were consulted fully understood and agreed to the transaction. For example insufficient effort was made to obtain Ngāti Hineuru's agreement. Instead their consent was essentially acquired ex post facto when the transaction was a fait accompli." Between 1863 and 1870 Ngāti Hineuru were victims of Crown raupatu. We suffered armed invasion military attack destruction of our property. We were exiled to Wharekauri—the Chatham Islands—and some of our whānau were executed. The Crown were the thieves the Crown were the murderers. Samuel Locke resident magistrate in Taupō had come to believe by February 1869 that Ngāti Hineuru "was practically extinct" with most of our lands confiscated.I would like to read through what happened in terms of our history. The pretext for the confiscation was the so-called battle of Ōmarunui in 1866 when a group of Pai Mārire supporters encamped at Ōmarunui was attacked by Crown forces. Some of those at Ōmarunui were Ngāti Hineuru. Te Rangi Hīroa Hineuru's principal chief was killed at Pētane on the same day. Following the battle of Ōmarunui survivors of the battle were transported to Wharekauri. The Ōmarunui detainees had not been given any kind of trial whether civil or military—a process that the Waitangi Tribunal has found to be illegal. In its Mohaka ki Ahuiri Report the Waitangi Tribunal found that "The manner in which 'confessions' were extracted after Omarunui and the prisoners' indefinite detention on the Chathams without trial amount to breaches by the Crown of its duty of active protection and its duty to act reasonably and in good faith." Subsequently many Ngāti Hineuru people were with Te Kooti's Whakarau when he led the escape from the Chathams and from 1868 until 1872 Te Kooti's fate and that of Ngāti Hineuru were intertwined. The Waitangi Tribunal analysed the events at Ngātapa at length in its Tūranga report. In this the context of the concession by the Crown was that unarmed prisoners at Ngātapa were executed by agents by the State and that this was a breach of the principles of the Treaty of Waitangi. Executed was Ngāti Hineuru leader Nīkora Te Whakaunua. I looked at the history of Ngātapa in preparing for this third reading speech and I will just quote from this source: "… somewhere between 86 and 128 people captured or surrendered at the end of [the] siege [were] stripped naked lined up against the side of a cliff and … executed without trial by government forces." One of the attendees that day a J P Ward who was a member of the armed constabulary wrote: "In all some 130 odd of the defenders of Ngatapa were captured in the bush and gorges below the pa where they lay asleep having had neither sleep nor water for 2 days. They were marched up the hill side again under the outer wall—as it were—of the pa they had defended so long and so heroically stripped of every vestige of clothing they possessed and SHOT—shot like dogs. There was no mention of a trial or if any or all of them had participated in the [Poverty Bay Matawhero] Massacre. That did not matter to us one straw. They were shot and their bodies left to swelter and rot under the summer's sun and bones to bleach to this day. And all this—and very much more—as done beneath the … flag of mighty England." We do not know our history. New Zealanders do not know their history. What the Treaty settlement process enables is for us to reclaim our history. Ngāti Hineuru has committed to six pou of their settlement. The first is the "Restoration and protection of our cultural heritage and history for future generations." Our tamariki need to know our stories and through this Treaty settlement process through pieces of legislation such as this our whānau will never forget. So there is an opportunity for us to commemorate our history through education through language and through culture. Ngāti Hineuru have also committed to the "Restoration of the health and wellbeing of our people." and one of the main priorities is to ensure that our whānau have housing and that we create health centres. There is a "Recognition of the mana of Ngati Hineuru and restoration of the relativity Ngati Hineuru had with other iwi of the region." The primary focus from Ngāti Hineuru will be on our relationships with our fellow iwi but also with our local and central government representatives. There will be a "Reassertion of the presence of Ngati Hineuru through our rohe". There will be information boards and names that are relevant to our whakapapa. We will rebuild "an economic base for Ngati Hineuru." and there will also be "Revitalisation and restoration of our role as kaitiaki of our resources and environment." an implicit commitment to the revitalisation of our fisheries and birdlife. I have read the latest Te Kokonga Kōrero and our whānau are committing to Hineuru scholarships. One of our main focuses will be on ensuring that our tamariki have the best access to education. There is also an emphasis on our trustee elections. We are trying to get as many of the whānau as possible involved in the post-settlement entity. In their Te Kokonga Kōrero is their strategic vision: "Hineuru—ka tupu ka ora ka rea; Hineuru we grow we thrive and we prosper." It is my absolute pleasure to speak on behalf of Ngāti Hineuru in the House today and to commend this piece of legislation to the House. Thank you."