Ngāti Pūkenga Claims Settlement Bill — First ReadingText is incorporated into the Bound VolumeNgāti Pūkenga Claims Settlement Bill — First Reading[Sitting date: 13 April 2016. Volume:713;Page:10557. Text is incorporated into the Bound Volume.]Ngāti Pūkenga Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I move That the Ngāti Pūkenga Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider the bill. I am sure that its members will do a very good job although very soon I think they will have about seven or eight bills before the committee so there will be no time to waste. I expect them to get on with it and knowing the calibre of the people on that committee—which includes you Mr Deputy Speaker—I am sure that will happen.I am so very pleased to speak in support of this bill which like the other Tauranga bills has been many years in the making. It is almost 3 years to the day since the deed was signed and despite the time that has been taken I never had any doubt at all that we would get to this stage. It has been worth the wait. On 4 December 2009 the Crown confirmed the mandate of the iwi to negotiate a settlement of all historical Treaty claims of Ngāti Pūkenga. On 25 January 2010 Ngāti Pūkenga and the Crown signed terms of negotiation that set out the scope the objectives and the general procedures for negotiations. On 31 July 2012 Ngāti Pūkenga and the Crown signed a statement of position and intent as a basis for the final deed of settlement. On 23 November 2012 the deed was initialled and then on a beautiful day 7 April 2013 the deed was signed. The bill is going to give legislative effect to the final agreements on the redress as set out in the deed.As with all these settlement bills it is very important to place on the permanent record of the House the history of why we are here. These historical claims relate to the Crown-initiated military conflict in Tauranga in 1864—actions that were in breach of the Treaty and its principles. Despite assuring Ngāti Pūkenga that it would scrupulously respect their interests the Crown extinguished all of the Ngāti Pūkenga customary interests in Tauranga land by confiscating a very large part of the district. Ngāti Pūkenga became dependent on lands gifted to them by other iwi but the Crown failed to protect Ngāti Pūkenga tribal interests in these lands from the impact of the individualisation of Māori land tenure which the Crown imposed in the 19th century. The financial and commercial redress provided to Ngāti Pūkenga seeks to recognise the losses suffered by them. They are going to receive $7 million plus interest as well as commercial redress properties and rights of first refusal in relation to right of first refusal land. Cultural redress provided to Ngāti Pūkenga includes the vesting of cultural redress properties protocols and statutory acknowledgments and the vesting of minerals in vested land.I too join with my friend and colleague Mr Bridges in his—as he said “a crusade”; perhaps a politically incorrect term—desire to see a museum in Tauranga. It is something that I was very interested in achieving when I was the Minister for Arts Culture and Heritage. A great city like Tauranga with such a special history in terms of Māori culture needs to have a museum. The other day The Telegraph in London said—no surprise to any of us—that we are the best country on Earth and one of the 26 reasons it gave for that self-evident proposition was the unique and very strong Māori culture. It is so important that we recognise around the country in various regional museums that unique culture and so too in the Tauranga district. So I hope that Mr Bridges and his parliamentary colleague and our mutual friend Mr Muller will be able to persuade the Minister for Arts Culture and Heritage that that regional museums fund could be used to very good purpose.Ngāti Pūkenga were renowned as warriors and priests. Due to these skills and the ability to move at short notice they were called on to assist tribal groups with their disputes and were rewarded with gifts of land. There are so many who have worked tirelessly on these claims and more widely for the iwi of Ngāti Pūkenga but I particularly want to mention the late WīremuŌhia who displayed the qualities of a warrior and a priest. Bill was a leader in the farming forestry and kiwifruit industries of Tauranga Moana and he was a Māori leader on the national stage. He worked very hard to bring together the different kāinga of Ngāti Pūkenga. As I said the Crown let them down in the 19th century. As a consequence of that they were dispersed to various parts of the North Island—Manaia in the Coromandel; Pakikaikutu in Whangarei Maketū as well as Tauranga. It is therefore not surprising that each kāinga operated autonomously and independently of one another. Bill’s vision however was that they would work together and that came to realisation through the negotiations process. Now once the bill is passed we will move to the post-settlement environment.Ngāti Pūkenga priestly skills continue to this day with their relationship-building leading them to becoming part of two collectives: the Tauranga Moana iwi and the Hauraki collectives. They have also built an enduring and warm relationship with the Crown through their interactions with officials and in particular my chief Crown negotiator Dame Patsy Reddy whom I want to acknowledge once again for all her work. I also want to thank my ministerial colleagues and various agencies for their extensive input into making this settlement possible. Now as I say the bill once passed moves to the select committee and I very much look forward to the Ngāi Te Rangi legislation coming in shortly thereafter. I am sure the Māori Affairs Committee is going to deal with this legislation expeditiously so that it can come back to the House and hopefully be enacted before the end of the year. I think the bill needs to go to the committee without delay and thus I commend the bill to the House.PEENI HENARE (Labour—Tāmaki Makaurau):He pito kōrero whakahokia. E Te Whare e haere tonu ana ngā mihi ki ngā kaupapa kei mua i te aroaro i te rā nei. E haere tonu ana ngā mihi ki Te Minita tana kōrero ki te āta whakatakoto i ngā kōrero katoa kei roto i te pire. Mihi atu ana au ki a ia ōna āpiha me te rōpū whiriwhiri i ngā take Māori. Korekore aini ka taumaha te kōnae mahi o taua rōpū whiriwhiri ki roto i ngā wiki e tū mai nei.E aku rangatira kua kōrero mai te mema o tērā taha o Te Whare mō te waka o Mātaatua. I taku kōrero tuatahi ka kōrero ahau ki te īngoa o tērā wāhi o Pakikaikutu me te taunga mai ō koutou ki roto i a au o Ngāti Hine. E kīia nei ko Mātaatua Waka Ngā Kurī a Whārei ki Tihirau. Āta whakaaro ake ana au ki tērā kōrero korekore i a koe e te pāpā e Kihi ki roto i a au o Ngāpuhi ka rongo koe ki ngā kōrero o Mātaatua Waka ki roto i a mātau. Ko te kī atu ahau i aia tonu nei ko Ngā Kurī a Whārei ki Tākou ki Te Raki. Ēhara i te mea kua whakaritea nei tēnei Whare kia tū wēnei pire i te ata tonu nei me te pire o Ngāti Kahu whai muri ake tā te mea ko te wāhi o Ngāti Kahu nā ko tātau te takotoranga o Te Waka o Mātaatua. E te pāpā e Hoturoa e mihi atu ana. Koinā te pai o te whakapapa. Tuituia nei i a tātau ki roto i ngā mahi o te wā. Ka whakaaro ake anō au mō te whakapapa.Kai pōhēhē tēnei Whare ka ara mai tēnei pire mai i ngā pakanga ki runga o Pukehinahina ka hoki atu anō waku whakaaro ki te hainatanga o Te Tiriti o Waitangi. Ko Te Kau o Rēhua te kaihaina i Te Tiriti o Waitangi nō roto i a koutou e Ngāti Pūkenga. E mihi atu ana au ki tērā whakaaro nui tā te mea i mate te tupuna rā ki runga i te pakanga o Pukehinahina. Kei konei tātau. Kei konei tātau ki te whakatikatika i ngā hua i ngā hēmanawatanga ka puta mai i te pakanga o Pukehinahina ēngari kia kaua e wareware tātau ki ngā tāngata ngā tūpuna ngā rangatira i hainatia ai te Tiriti o Waitangi i te 1840. Nā rātau te mana o tō koutou iwi ka waitohu ki runga i te kawenata tapu e puritia nei e tātau i te rā nei. Nā ka kite nei ko ōna uri ko ngā pire kai mua i te aroaro o Te Whare nei i te rā nei. E Ngāti Pūkenga tēnā koutou kia ora tātau!I te ata nei i kōrero au ki runga i Te Reo Irirangi o Aotearoa e pā ana ki ngā take pakanga o te motu nei. Ko te kī atu ahau e hoa me tukuna atu ki roto i Te Marau o Te Tāhūhū o Te Mātauranga! Ka pātai mai ētahi: “E Peeni he aha te take e mātau ana koe ki ngā kōrero a Ruapekapeka ki ngā pakanga o Ōhaeawai me Kororāreka? I pānui koe i ngā pukapuka ki roto i te kura?” Ka kī atu ahau kāhore nā ōku mātua tūpuna wēnei kōrero i hūhare mai ki ahau e tū nei. Ko te hiahia kia rongo atu te ao whānui i ngā kōrero i hūhare mai e ōku mātua e ōku tūpuna ki a au nei. Nō reira āe me whakaakohia wā tātau tamariki ki wēnei kōrero i a rātau i te kura ka tautoko ana au i tērā kōrero. Koinā tāku e tautoko ana i te kōrero o tōku tuahine te mema nei mō te Kākāriki me tana kōrero me pērā!E kara e Awanui ka kī atu ahau ki roto i tēnei kōrero tā te mea kai konei koe kei konei koutou. Hōmai te rā kia whakanuia e tātau i ngā mahi o ngā mātua o ngā tūpuna. Ahakoa te pūrepo ahakoa te pēneti ahakoa te tūpara i whawhai mātau mō te mana motuhake o ngā iwi o ngā hapū. Nō reira e mihi atu ana ki te whakaaro nui kia whakaakohia wā tātau tamariki ki ngā kōrero. Kia mōhio mārika rātau he aha ngā tūkinotanga ki runga o Ngāti Pūkenga ki runga o Tauranga Moana whānui. Nō reira ko tēnei e tautoko ana.Kua kōrero mai Te Minita mō ngā wāhanga kai roto i te pire e pā ana ki tetahi rahi pūtea. Ka whakaaro ake ā ki te whiti 9 o te pire ko te whakapāha o Te Kāwanatanga ki a koutou e Ngāti Pūkenga i taku kōrero tuatahi i te ata nei i mea atu ahau tēnā pea ka whai wāhi koutou ki te whakarongo i tētahi whakapāha mō Te Reo te take tā te mea i te wiki kua pahure ake nei ka mea atu tēnei Kāwanatanga āe i tūkinohia e mātau i a koutou e pā ana ki Te Reo Māori ēngari rawa mātau mō te whakapāha. Tēnā pea ka mirimiri i tērā whakaaro i te wā ka haere tonu tēnei pire ki roto i te rōpū whāiti o ngā take Māori. Ka kōrero mai Te Minita mō ētahi o ngā wāhi whenua ka whakahokia ki a koutou me te hiahia kia whakaritea i tētahi tūranga ka āhei koutou ki te whakahaere i ō koutou ake rawa ki te whakahaere i ō koutou ake whenua ki tā koutou e hiahia ai. He mea pai tēnā!Ēngari ka whakahoki atu ahau ki taku kōrero tuatahi i te rā nei: koinā tētahi tepe ki runga i tēnei huarahi roa rawa atu. Ko te hiahia kia whakahokia mai aua rawa ki a koutou kia tū motuhake ai koutou ki runga i ō koutou ake whenua. Koinā te mahi ngātahi. Āe me mahi ngātahi kia whakahokia mai pū ngā rawa ki a koutou koinā tā koutou e whai nei koinā tā mātau e whawhai nei.E ōku rangatira ko ētahi atu o ngā kōrero kai roto e tautoko ana i ngā kōrero o ngā Minita e pā ana ki te wāhi whānui o Tauranga Moana. Nā te pire i mua mai i tēnei ka kōrero mai mātau mō Ngāi Te Rangi Ngāti Ranginui ōnā hapū katoa. I aia tonu nei mō Ngāti Pūkenga. He mea pai tēnā! I kōrero mai tōku tuakana a Pita Paraone nei mō tērā tūāhuatanga ka whai wāhi ngā hapū me ngā iwi katoa ki roto i wēnei nekehanga. Kia kaua e whāiti te Kāwanatanga i a mātau ka taea e tātau katoa ki te whakapuaki i wā tātau ake reo mō ngā take nei. Koinā tēnei e tino harikoa ana! E tautoko ana ahau i te kōrero a tōku tuakana ki a koutou he tauira koutou. He tauira koutou mō ngā nekehanga e pā ana ki te tatūnga kerēme ki roto i a mātau o Ngāpuhi.Kāti hei whakakapi ake e harikoa ana mātau o tēnei taha o Te Whare ki te tautoko i tēnei pire i roto i tana pānuitanga tuatahi. Ia pire ka mea atu ahau āe ko konā ko ngā tino toki o tēnei taha o Te Whare ki te āta wetewete ki te totohe i ngā kōrero i te wā ka haere atu ki roto i te rōpū whāiti o ngā take Māori. Nō reira kāti ake ngā mihi whānui i te wā nei. Ā taihoa ake ka tau mai ko ōku ake o Ngāti Kahu ki roto i Te Whare hei tāpiri atu ki tēnei kaupapa me ngā tūmomo mahi o te wā nei. Hei whakakapi ake e te tuakana e Awanui ngā mihi nui ki a koutou i tae mai ki roto i a au o Te Ruapekapeka hai tautoko ake i tēnei kaupapa tupuna i marere iho mai ki a tātau katoa e te hunga ora o tēnei wā. Nō reira ka mutu i konei: hōmai te rā! Kia ora tātau katoa.[Worthy speech should be reciprocated. To the House I continue the acknowledgment for each of the issues before us today. I also acknowledge the Minister and his statement about the bill being a place of permanent record. I thank him and his officials as well as the Māori Affairs Committee. Without doubt there will be an increase in workload for that select committee over the proceeding weeks.Esteemed guests the member from that side of the House has referred to the Mātaatua tribal confederation. In my first speech I referred to the name of Pakikaikutu and your own arrival into my tribal lands of Ngāti Hine. According to the adage the region of the Mātaatua confederation is known as Ngā-Kurī-a-Whārei to Tihirau. I have myself pondered over that precept. No doubt when you our elder Kihi were among my people of Ngāpuhi you would have heard our own oral histories for the Mātaatua region. I will state here today my own adage Ngā Kurī ā Whārei to Tākou in the north. It is also not as if the House planned for the bills to be read this morning with that of Ngāti Kahu to follow given the region of Ngāti Kahu includes Tākou the resting place of the Mātaatua. Greetings also to you Hoturoa my senior. That is the beauty of genealogy. It binds us together within current events. Genealogy is indeed significant.Lest this House thinks mistakenly that this bill emerges from the battles upon Pukehinahina I return to the signing of the Treaty of Waitangi. It was Te Kou o Rehua who signed the Treaty from among you of Ngāti Pūkenga. This should be deeply acknowledged as that ancestor died in battle at Pukehinahina. We are here now. We are here now to address the long term ill effects and associated post-traumatic stresses occuring from the battle of Pukehinahina. Let us also not forget the people the ancestors the chiefs who signed the Treaty of Waitangi in 1840. It was they who signed with the authority of your people the sacred covenant we still retain today of which the present bills before the House today are figurative descendants. Ngāti Pūkenga greetings to you greetings to all.This morning I spoke on Radio New Zealand about the New Zealand wars. What I said was it should be in the curriculum of the Ministry of Education. And some asked me: “Peeni how is it you know the history of Ruapekapeka and the battles of Ōhaeawai and Russell? Did you read about them in books at school?”. I said no my grandparents and forebears handed down these stories to me. They should be heard wide and far the stories my forbears handed on to me. Indeed they should be taught to our children in school and I support that initiative. That is also why I support the contribution of my sister the member of the Greens and her appeal for this to happen.My friend Awanui I will say it here as you are here you are all here. This is a great day worthy of recognition from all of us for the efforts of our forebears and ancestors. Despite the cannons despite the bayonets despite the double-barrelled shotguns we fought for the self-determination of the people and the subtribes. Therefore I commend the importance of teaching our children the history. So they know without uncertainty what ill treatment befell Ngāti Pūkenga and indeed the wider Tauranga Moana region. Therefore I stand in support.The Minister has spoken about the provisions within the bill including a financial redress package. In reflecting on clause 9 of the bill which is an apology from the Crown to you of Ngāti Pūkenga in my opening speech this morning I referred to you possibly hearing an apology from the Crown for the Māori language as last week this Government acknowledged yes we have ill-treated you in relation to Māori language however we are not going to apologise. Perhaps there is some opportunity to massage this idea when the bill proceeds to the Māori Affairs Committee. The Minister has referred to some of the lands that will be officially returned to you and has expressed a desire to establish a platform by which you may manage your own resources and your own lands in the way you deem fit. That is commendable.However I also return to my first comment today: this is one step on a very long journey. It is hoped through returning those resources to you you will again be able to achieve self-determination on your own lands. That is indeed working together. Indeed only through working together are the resources able to be officially returned to you. That is what you have sought and that is what we have fought for.Esteemed guests some of the other provisions support what the Ministers have said in relation to the wider Tauranga Moana region. In the preceding bill we spoke of Ngāi Te Rangi Ngāti Ranginui and all their subtribes. Now we speak of Ngāti Pūkenga. This too is commendable. My senior Pita Paraone referred to this saying that all tribes and subtribes will have a place in this process. To ensure we are not unnecessarily restricted by Government everyone will have the opportunity to express an opinion on the issues. This is very pleasing. I endorse my senior’s speech to you in saying you are indeed exemplary. You have also set an example for Treaty claims settlement for us in Ngāpuhi.In concluding we on this side of the House are pleased to commend this bill in its first reading. As I have said of each bill indeed we have our most experienced on this side of the House to analyse and carefully consider the contents when it goes through to the Māori Affairs Committee. Therefore I conclude with greetings to all. Shortly my own people of Ngāti Kahu will arrive in the House to follow on from this bill and continue this important process. Finally my senior Awanui my salutations to you all who arrived into my own area of Te Ruapekapeka to support this ancestral journey that has been bequeathed to all of us the living. I end here: give us the day! Acknowledgments to us all.]CATHERINE DELAHUNTY (Green): Tēnā koe Mr Deputy Speaker.He mihi nui ki a koutou katoa te whānau whānui o Ngāti Pūkenga ki Tauranga Moana Manaia Maketū Pakikaikutu ngā hapū katoa tēnā rā koutou![Thank you Mr DeputySpeaker. A massive acknowledgment to you all the extensive family of Ngāti Pūkenga at Tauranga Moana Manaia Maketū Pakikaikutu all subtribes I welcome you indeed.]It is a privilege for Parliament to have Ngāti Pūkenga in the Whare. First I want to acknowledge the extraordinary tenacity of this tangata whenua of this particular people given that they were dispersed as a result of the impact of colonisation from the homelands in Tauranga Moana to Manaia to Whangarei at Pakikaikutu and to Maketū and Little Waihī. They are a dispersed people and yet a strong people who have maintained throughout all the tribulations an identity that we see before us—an identity that has come before us—with the ability to have a future.I would just like to pay respects in particular to Ngāti Pūkenga living in the tuku whenua land at Manaia and Hauraki—I also live near there. They are long-term friends and neighbours of mine who were unable historically to return to Tauranga Moana and whose lands have been undermined divided and fragmented both in Tauranga Moana and in Manaia and elsewhere. So I just want to tautoko the ahi kā of Manaia—Ngāti Pūkenga people Ngāti Whanaunga people not to mention Ngāti Huarere and others—who have resisted the destruction of their pātaka kai and resist it to this day: indeed warriors; indeed priests; people of deep knowledge of the spirituality of Hauraki even though they are also from Tauranga Moana. These are people who have stood up and have stood up for their maunga for their ngahere and for Tikapa Moana and who have educated those of us who have lived near Ngāti Pūkenga ki Manaia in the importance of standing up for your place. So I just want to thank them for the education. When they stood up against the multinational miners in the 1970s who sought to dig up their whenua and their harbour: they still have their kauri their harbour still has fish—not as it once was but these things are recoverable because of their vigilance and determination. So I acknowledge them in particular.I also want to acknowledge the other end of the rohe down to Maketū—a magical place—and all across Tauranga Moana because I think as some other speaker referred to that there is the inability to separate Tauranga from moana and that is such a true thing. When we knelt on the beach scraping black oil off the rocks at Maketū alongside the people of the marae there I felt that history was continuing to be about the pollution of not only the environment but also of people’s identity and so I am humbled by the resistance and strength of these people.Just acknowledging the historical account Te Kou o Rehua signed Te Tiriti o Waitangi with the expectation that peace would be upheld with the Crown but that is not what happened. In 1864 Pukehinahina and Te Ranga happened and raupatu happened. Te Kou o Rehua was killed by a bayonet on 29 April 1864 at the battle at Pukehinahina. I think it is a warning to the 21st century: if we are standing here—my culture the Crown—on the side of doing right by the articles of Te Tiriti we had better remember that promises have been made before and not fulfilled. The promise was made by George Grey. When Te Kou o Rehua signed Te Tiriti he did not expect the confiscation of Tauranga Moana but in fact George Grey was an intimate part of planning some of that confiscation although he limited it. He held discussions at Tauranga without Ngāti Pūkenga addressing that those who had been in the military action against the Crown would retain a quarter of any land confiscated and return the rest to tangata whenua. But Ngāti Pūkenga know that is not what happened.I just want to quote George Grey as a warning to us all because the Crown has an ability to make speeches but not always to make justice: “I now speak to you the friendly natives. I thank you warmly for your good conduct under circumstances of great difficulty. I will consider in what manner you shall be rewarded for your fidelity. In the meantime in any arrangements which may be made about the lands of your tribe your rights will be scrupulously respected”. And I acknowledge that the Minister also used that word because he knows the history deeply—“scrupulously respected”. However in 1865 the Crown issued an Order in Council for the raupatu and it confiscated all the land described in the schedule regardless of the iwi to whom it belonged or whether they had fought against the Crown. That is not very scrupulous is it?Therefore the Crown now has to be scrupulous because our tūpuna were not and the price was paid by Ngāti Pūkenga and other iwi across Aotearoa. I think it is really important to remember that if we do not understand history we are doomed to repeat it and that is why we should teach all of our kids what George Grey said and what he did not do—it is really important to remember that. If your word is your bond—if you believe that a word given by an ancestor passes on through the generations—then our word needs to be good otherwise we are of as little dignity and honour as George Grey at that moment of history. I am not personalising it to George Grey: there was a whole colonisation process; he was a mouthpiece.I would like to just acknowledge the importance of the mechanisms that we used subsequent to raupatu. They are not the only problems that beset the people subsequently. There were many problems that have followed. I just want to acknowledge that the 20th century was a bad time for many tangata whenua groups because of the use of other tools of colonisation—for example the fragmentation of whenua. NgātiPūkenga reasonably believed that eight individuals to whom the Native Land Court awarded title at Manaia were representative of the hapū but that is not what happened. The Native Land Court awarded lands differently. The Native Land Court along with the Public Works Act 1864 are two instruments of colonisation that are very important parts of this story and—particularly for NgātiPūkenga—the way in which individual title and the manipulation of people’s belief that they were speaking as hapū became an ability to alienate land and make it into individual title. That was the unique gift of the Māori Land Court—that is what it did. It used the belief of the people that they were acting collectively to turn everything into Pākehā individual title. In fact the transformation of collectively owned whenua into individual title was a key part of the strategy because collectivity was a threat—individual title was what we understood; individual title was a way of gaining control of land.I will never forget our kuia Aunty Betty Williams at Manaia talking about the 1967 Act and about whenua that was seen to be too small to have any value and so little pockets of land that belonged to whānau that had been passed down with great love through whānau became declared to be too small to be economic and up for sale. I was in disbelief that the court could just make a ruling like that and that a law could just say: “This little bit of land is not economic; therefore you can’t own it.” So when we talk about economics let us be very careful—and I am thinking about the Te Ture Whenua Māori Act here—that those little blocks of land that are precious to whānau the whānau themselves need to define whether they are of value in any sense including economic sense. So our kuia Auntie Betty reminded us that you need to look at these Acts of the past and remember what they did to NgātiPūkenga and to other iwi katoa.I look forward to the select committee process and learning and understanding more because you can live in a rohe—and I do—and know nothing. That is the scary thing. If you ask anybody in the street in Coromandel how come NgātiPūkenga who are deeply connected to Tauranga Moana actually live in Coromandel they will not be able to tell you and that is a disgrace. That is a disgrace of the education system but also of a culture that talks Te Tiriti but does not bring its people on board. We have a lot of work to do. I look forward to learning more and to honouring the survival tenacity and vision of NgātiPūkenga. Kia ora tātou katoa.MARAMA FOX (Co-Leader—Māori Party):Tēnā koe e Te Mana Whakawā me te mihi atu ki a koe ki a koutou o Te Whare ōku hoamahi koutou o Te Komiti Whiriwhiri Take Māori tēnā koutou tēnā tātau katoa!Ēngari ka huri ki a koutou ko koutou ngā kanohi e kanohi nei i ngā kaupapa me ngā take kua whārikihia nei e aku hoa i tēnei rangi nei te mihi atu ki a koutou!E tika kia whai wā te mihi atu ki a rātau mā kua mate āe te hunga wairua! Rātau kua whakapau werawera i ngā tau kua hipa kia kōkiritia tēnei kaupapa ngā hītori ngā kōrero o ō koutou takiwā. Kai te mihi atu ki a koutou ki a rātau mā kua wehe atu! Hoki wairua mai! Hoki wairua mai hei ārahi i a mātau i roto i tēnei ao te hunga ora nei te hunga tutuki i ō rātau nā wawata. Hoki wairua mai hei arahina i a mātau! Kai te kōrero au mō koutou rātau i whakarite i te kerēme ēngari atu i a rātau ko ngā tūpuna mai i te wā i tae ā-tinana a Pākehā ki runga i te whenua mai i te wā o Te Tiriti. Mai i taua wā ki tēnei wā kua porotēhi kua hīkoi kua whawhai mō te whenua nā reira ki a rātau mā e tika me mihi atu ki a rātau.Āe ko ō tātau tīpuna ēnā kua whawhai mō te whenua mai rā anō ā koinei mātau he aha ai? Kia whai mana mātau i runga i te whenua kia whai rangatiratanga tātau i runga i te whenua kia mau ō tātau mōtika i runga i te whenua kia ora pai ai ō tātau tamariki mokopuna mō tēnei rangi me ngā rangi kei te heke mai! Koirā te whawhai kei mua i a tātau katoa!I tēnei wā ka konei koutou mō te pānuitanga tuatahi o tēnei pire. Ā ēhara i te mea he mea māmā tēnei te kawe i ngā kerēme ki mua i Te Karauna! Kaha ana rātau ki te whawhai te tautohetohe! Kei roto i ngā rūma koutou e whārikihia nei i ngā kōrero tapu ki a koutou kātahi ka wero nei Te Karauna i a koutou! Hika mā! Nā tātau tēnā kōrero! Ko wai kē koutou te whakahē i ō tātau kōrero ēngari koirā te ao o Te Karauna TeTaraipiunara ka wehewehe i te tangata ka whawhai i ngā hapū ka tau ngā āwangawanga kei waenganui i a tātau hei wāwāhi i te tangata.Ēngari kai te hoki atu au ki tētahi wā kua whai mana koutou i te tau 1977. E ai ki a Te Ururoa i haere tētahi rōpū o koutou ki te kaunihera. I hiahia te kaunihera ki te whakaputa i te parahako i roto i te moana te moana o Rangataua iWelcome Bayi hiahia rātau te whakaputa i te parahako o te tangata ki roto i te Wāhi Tapu o Rangataua. Kātahi tētahi rōpū pakupaku i haere atu ki a rātauko te koroua a Wīremu Ōhia tēnā i mea atu hikamehemea ka whakaparahako koutou i tō tātau wai ā ko te kaimoana tēnā kai reira ko Te Wāhi Tapu e kaukau ana te tangata kei reira! Ka patu te manawa o te tangata mehemea ka pēnei ana tā koutou mahi. Kātahi ka whakakorengia taua mahi a Te Kaunihera o te rohe rā! I runga i tēnā ki tāku e mōhio nei ko ngā rangatira o taua wā ko Wīremu Ōhia ko Gwen Kiriwehi-Walker ko Elaine Tapsell me ētahi atu i tīmata i tēnei haerenga ki Te Taraipiunara.Ēhara i te mea he huarahi māmā tēnā ki a koutou!Kei ngā rohe katoa o te whenua kāre Te Karauna ite kite i taua tūāhuatanga ki runga i te whenua! Kāre rātau i whakaaro he iwi a Ngāti Pūkenga! He rerekē te noho o Ngāti Pūkenga ki ērā atu o ngā iwi! Nā reira kāre koutou i hāngai ki tō rātau tauira!Ēngari ko wai rātau te kī mehemea he iwi tātau! Ko wai rātau te kī me pēnei te noho o te tangata! Nā tātau tēnei! Nā reira ko koutou tēnā i whakarite i tō koutou rōpū Te Au Māro mō Ngāti Pūkenga hei whaiwhai i tēnei whawhai ki Te Karauna nei. Ā e ai ki tō koutou rōpū e kī nei ko te matakahi tēnā. He aha te matakahi? Ā ko te matakahi he momo wedge! Mehemea ka whawhai te ope tauā ā ko te matakahi tēnā e wehewehe i te hoariri. Koirā te mahi o tō koutou rōpū ki Te Karauna nei. Āe ehara i te mea he māmā karekau!Ēngari kua tae ki tēnei rangi whārikihia ō koutou kōrero ki runga i te pukapuka o Pāremata mō ake tonu atu! Ā he ture kai te haere he pūtea āe kai te haere ēngari kua whai anō ō koutou mōtika i runga i te whenua i runga i tō koutou ake whakaritenga. Nā reira kei te mihi! Ā me tiro whakamua me tiro whakamua!I haria ā mātau tamariki o Te Wharekura o Wairarapa ki Raukawa i ngā tau kua hipa atu kai reira tētahi rōpū o tō koutou takiwā o Te Kura Kōkiri. Nohotahi mātau i reira Te Kura o Wairarapa me Te Kura Kōkiri ki te whakahoahoa i a mātau anō. Nā Te Kura Kōkiri mātau itiaki i manaaki i tētahi wā pōuri rawa atu ki a mātau i taua wā! Kātahi anō ka puta he raru kia mātou o Wairarapa i pāngia ētahi o ō mātau tamariki ki te mate ēngari ko ngā tamariki me ngā kaiako o Te Kura Kōkiri tēnā awhi nei i a mātau i a mātau i haere atu ki Raukawa. Nā reira kai te mihi atu ki ērā rēanga te hunga rangatahi nei ā Ngāti Pūkenga ko rātau ka hua!Ko rātau te hunga rangatahi ka puta hei rangatira mō āpōpō! I runga i ō koutou tohutohu i runga i ō koutou whakarite i runga i ngā whawhai kia tae ki tēnei rangi. Kua wātea nei te huarahi mā rātau kia tū rangatira i runga i te whenua ahakoa kai hea! Kai Hauraki kai Te Hiku kai Tauranga kai Maketū. Ahakoa kai hea ka taea e koutou i runga i ngā whawhai nei kua whai mana kua whai rangatiratanga ā he wā anō tēnei mā koutou kia puta pai ngā tamariki i runga i te tauira o ō tātau tūpuna. Nā reira tēnā koutou tēnā koutou kia ora mai tātau katoa.[Thank you Mr Deputy Speaker my acknowledgments to you fellow members of the House andmy colleagues of the Māori Affairs Committee greetings and salutations to you and to us all.But I turnto you the ones who are the eyes viewing the policies and matters that have been laid forth by my colleagues today I acknowledge you.It is only right thatwe take the opportunity to pay a tribute tothosewho have passed away yes to the spirits! They are the ones who perspired in years past to advance this policy the historical accounts and the stories relating to yourregions. Ipay a tribute toyoucollectively and tothosewho have departed! Return to us here in spirit! Come back to us spiritually to guide usmortals here in thisworldand indeed those of uscharged with the responsibility to fulfil their aspirations!Returnto us spiritually to lead us!Iam speaking on your behalf about them who considered the claim and beyond them tothe ancestors whowere here at the timethe Pākehā arrived here physically upon the land from the timeof theTreaty. From that time to the present there have beenprotests marchesbattles for land and so I say it is fitting that we acknowledge them!Yesthose wereour ancestorswhofought for the land right from the outset and here we are and for what purpose?So thatwe have control and independenceover the land so that we keep our rights over thelandandso that our children andgrandchildrencan live well today and in the future.Thatisthe battleahead of us all.At this point in time youare heretoday for the first reading of thisbill.Bringing claims before the Crownis by no means an easy thing to do.Our ancestorswere tough at mixing it up and haggling;whilst youare there in rooms presenting accounts sacred to you and then theCrownchallenges you all. Forgoodnesssake! That’s our account! Whodo you the Crown think you are contradicting our version of events? But then that is the domain of theCrownand Tribunal; they isolate individuals do battle with subtribes and concerns descend upon us which set individuals up against each other.ButIwill go back to a time when you were mandatedin1977. According to Te Ururoa Flavell a group of yours wenttothecouncil. It wanted to comment on detrimental acts in the sea at Rangataua atWelcome Bayand at a sacred site atRangataua.A small delegation then went to them and theelder WīremuŌhiasaid:“For goodness’ sake if you pollute our waters seafood there would be unfit to eat a sacred place there would be desecrated and recreational swimming there would not be possible anymore.”In the end the councildiscontinued discharges in that area.I understand the leadersat thattime were WīremuŌhia Gwen Kiriwehi-Walker ElaineTapsellandsomeothers andthat set off the first trip to the Tribunal.It was not as though that path was an easy one for you; it is the same for all other regions in the country.The Crownis notsensitive tothat situation occurring across the land.It doesnot recognise Ngāti Pūkengaas an iwi. The situation with Ngāti Pūkenga is differentfromthat of other tribes. Therefore you do not fit theirmodel. Nevertheless who are they to say whether you are a tribe or not? Who are they tosay that this is how a person should live? This is for us to determine. So there you are you considered that the group to represent you ofNgāti Pūkengato fight this battle with the Crown would be Te Au Māro. And according to your group this Te Au Māro is thatmatakahi!What isa matakahi?It is indeed a type of wedge!When a battle force attacks warriorstake up awedge formationand drive forward to take the enemy apart ideal for attacking and breaking up massed enemy forces. Thatisthetactic your group will employ against thisCrown.And yes it is not going to be easy not at all.Butyou have arrived heretodayto express your thoughts so that they are captured in the ParliamentHansard for posterity.Therefore an Act and funding is in the making it is proceeding but you are also acquiring your rights on the land with your very own terms of reference. Therefore I commend you!So look ahead to the future!Yearsago wetook our children of Te Wharekura o Wairarapa to Raukawa.Te Kura Kōkiri a school affiliated to your peopleis there. We Te Kura o Wairarapa were billeted there withTe Kura Kōkiriat the same time and developed a good rapportwith each other. And it was Te Kura Kōkiri who came to our aid whenproblems besetus oftheWairarapa when some of ourchildren fell ill.The children and adults ofTe Kura Kōkiri assisted us in our time of needwhen we went to Raukawa. Itherefore acknowledge those ones and the younger generation that helped us;Ngāti Pūkenga they are the ones who will benefit from that experience and I thank them.They the younger generation will emerge as leaders in the futurethrough your tuition considerationsand the battlesyoufoughtto arrive here on this day. Thewayforward has been cleared for them to stand tall on the land wherever they might find themselvesbeitHaurakiTe Hiku Taurangaor Maketū.Regardless of where you might findyourselves and despite these battles youwill achieve integrity and autonomy. Opportunities might come to hand as well to add to the next generation whereby children in the future will follow the example set by our ancestors; therefore acknowledgments congratulation to you collectively and my appreciation to us all.]NUK KORAKO (National):Ā tēnā koe e Te Māngai o Te Whare huri noa i Te Whare nei e mihi atu ki a koutou katoa ā tēnei te mihi ki ngā iwi o Mātaatua e mihi atu ana ki a koutou anō.[And so thank you Mr Deputy Speaker I acknowledge you all throughout this House and the tribes of Mātaatua I commend you once again.]As the chair of the Māori Affairs Committee it is indeed a pleasure to be able to stand and speak in the first reading of the Ngāti Pūkenga Claims Settlement Bill. I will not go into the whole content of the bill because the Minister for Treaty of Waitangi Negotiations the Hon Christopher Finlayson has already done that quite eloquently.I think though that it is worth noting the really interesting sort of history of this claim particularly when we look at the Ngāti Pūkenga iwi; the fact that the stories of them are very much that—when looking at that incredible time when their lands were confiscated and when there were very many breaches of the Treaty of Waitangi—they continued along that road of passive peacefulness and dependence on the rule of law. There is the rich history particularly from the kaihautū of the Mātaatuawaka Tōroa and then moving down to the beginnings of their iwi up there and their tipuna their ancestor Pūkenga—particularly when looking through that rich history and moving down to the signatory of Ngāti Pūkenga for the Treaty of Waitangi who was Te Kou o Rehua. It was really interesting when he signed that treaty. There was an interesting sort of part to that. He said basically that it was actually based around that rule of law particularly with the Governor and also with Queen Victoria. But obviously in a lot of ways the rest of it was one of the exact opposite.In understanding all of that we as a committee do. I mean when we look at all of these settlement bills a lot of it is based around wrongs that do need to be righted. As we all know grievance mode is in some ways a terrible thing. Grievance mode is a time of entering the world of darkness but when you can see light on the other side well that is the beginning of another new part of the journey. I want to acknowledge Ngāti Pūkenga here today because this is your time and also acknowledge that coming from an iwi who was one of the first to settle Kāi Tahu the fact is that this is only part of the journey to get to settlement. But after that is another really important part and it is all about kotahitaka or kotahitanga. It is about iwi hapū and whānau working together. But also on the other side of it it is about local government businesses and all of those who are responsible and who build a community and actually work together. That is kotahitaka and that is the most important essence of the whole thing.Finally you will see here today that some get to speak more than others but that is actually a situation in which we have to balance this. You will not see many people in the House but everyone here is watching because this is a special time when we set aside Treaty settlements to actually be debated in the House. So we have somethinghere—particularly on our side of the House we get little time to speak. But I like this one: after all that was said and done there was more said than done. That is us; this is what we are about. So kia ora. I look forward to receiving this bill in the Māori Affairs Committee and I commend this bill to the House. Kia ora.PITA PARAONE (NZ First):Ā tēnā koe Mr Assistant Speaker. Taku hara taku hara taku hara e kara e Kihi! Kāre kau au i kite atu i a koe i mua nā te mea wēnā te mate i a mātou e noho i tēnei taha nā te mea ki reira i tērā taha o te pūtea kia ahatia? Tēnā pea ā te tau e tū mai e aroha mai ki a koe kia koutou hoki kia pōti mai ki a mātou kia haere ki tērā taha o Te Whare kia ahatia? He kōrero noa iho tēnā![And so thank you Mr Assistant Speaker. My fault my mistake and my oversight friend Kihi! I did not see you before because that’s what happens when we sit on this side rather than on that side of the ledger so what can be done about the situation? Perhaps in the coming year you all might pity us and vote for us so we can go to that side of the House how about that? Just simply idle chatter that is all!]Back to serious business. I stand to support the Ngāti Pūkenga Claims Settlement Bill. I am going to take this opportunity because I want to address the students who are in the gallery. Today we have a bill that will help settle a Treaty claim for a tribe called Ngāti Pūkenga and here in the gallery you see descendants of that iwi. I want to take this opportunity because in another forum we have talked about the need to include the history of these battles and of the claims as part of the educational curriculum. We have been told that that is a choice that is to be made by the local community the board of trustees and in fact the school itself. I just want to say to particularly your teachers that they may consider taking the opportunity of taking a copy of this bill and the report relating to this claim and allowing it to be part of the curriculum for your school so that your generation may learn more about the history of our nation. Although some of it would be quite embarrassing to this generation I think it is important that we do know the background to the history of our nation. So teachers take the opportunity.Again I take the opportunity of also supporting the welcoming of you into the House today. You are part of history. You will be part of history because this is the first reading of the Ngāti Pūkenga Claims Settlement Bill which has come here as a result of claims that Ngāti Pūkenga has made to the Waitangi Tribunal. The bill is all about an apology from the Crown in terms of its breaches of the Treaty of Waitangi. It is also about commercial redress which will help—I should not say “appease” but certainly it will help—the wrong that the Crown by its actions inflicted on the tribe.You should remember that this tribe did not go to war and yet the Crown saw fit to confiscate its land and this is what this claim is all about. It is about trying to redress that wrong for the people of Ngāti Pūkenga. It is also about the urbanisation and industrial development that has occurred in Tauranga and in which the tribe has been somewhat marginalised from the valuable sources of kai moana at Tauranga Moana at Maketū and Manaia that have been lost due to pollution and sedimentation of waterways. They believe that they have benefited little from the rapid urbanisation of Tauranga since 1945.Ngāti Pūkenga believe that they have been inappropriately marginalised in histories about the Crown-Māori relations in Tauranga Moana and so in this bill the Crown apologises for bringing war to Tauranga Moana apologises for unjustly extinguishing all customary title to land within the Tauranga Moana confiscation district and apologises that Ngāti Pūkenga did not receive the same opportunity as others to protect their interests in Tauranga Moana after the confiscations. So on that basis and on other things that are articulated in the deed of settlement I certainly support this bill.Also I want to acknowledge the negotiators. They were Rāhera Ōhia Shane Ashby Te Awanuiārangi Black Harry Haerengarangi Mikaere Āreta Gray and Dominic Wilson. I have no doubt that their task has not been an easy one and we will certainly find out once this bill comes before the Māori Affairs Committee just how difficult that task has been because there will be members of the tribe who will have an obvious different point of view from those of the negotiators and that is what I would be very interested in hearing: what are the things that they would have liked but did not get and why they did not get them.I want to quote from a comment made by the chairman of Te Au Maaro o Ngāti Pūkenga after they signed the deed of settlement who said that the signing of the deed of settlement was a time for reflection not celebration. He said: “It was bad enough that our land got confiscated in the first place but to then be shut out of the Native Land Court process in the 1880s that saw some iwi get some of their land back really rubs salt into the wounds. … It was a courageous decision by our people to overwhelmingly accept this settlement and give us the opportunity as a people to move forward.”When I look at the details of the different land interests that form part of this settlement bill I think that some people particularly those outside of the tribe will probably think that Ngāti Pūkenga are getting too much. I just want to remind this House that any settlement that comes before this House will never fully compensate the iwi. We have said this before and as each claim comes before the House we will continue to say that because it is a fact.During the third readings of each of the settlement bills people have commented on the generosity of the iwi to accept that settlement knowing full well that they are entitled to much more. Kia ahatia? I look forward to the bill coming before the Māori Affairs Committee and again I commend the bill to the House. Tēnā koe.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti):E Te Māngai tēnā koe e ngā mema o Te Whare nei tēnā tātou. E ngā mate ō tātou kua hinga i Te Pō haere haere haere atu rā! E ngā kaumātua tēnei te mihi ki a koutou āe Te Iwi o Ngāti Pukenga Tauranga Moana Ngāti Ranginui nau mai nau mai haere mai! Nau mai haere mai ki ō tātou Whare o Te Whare Pāremata o Aotearoa nō reira kei te mihi kei te mihi kei te mihi![Thank you Mr Assistant Speaker and acknowledgments to us members of this House. I say to our dead who have fallen into the Void depart farewell and journey on. To the elders I acknowledge you and to you the tribes of Ngāti Pukenga Tauranga Moana and Ngāti Ranginui welcome draw closer and welcome. Come hither to our House of Parliament New Zealand;therefore I commend salute and congratulate you collectively.]I rise to take a short call on this important bill and to stand with all members of this House in supporting the first reading of the Ngāti Pūkenga Claims Settlement Bill on behalf of ngā iwi katoa o Te Rohe o Ikaroa-Rāwhiti e tautoko ana i te pire whakahirahira nei [all the tribes of the electorate of Ikaroa-Rāwhiti we are endorsing this magnificent bill].It gives me great pleasure to stand here as the representative of Ikaroa-Rāwhiti to mihi to the people of Tauranga Moana in acknowledgment of the significant day of this first reading of your bill. There is too much in this bill to give due time to in the 5 minutes that I have but I want to take this opportunity to acknowledge the negotiators for their perseverance. As a former Treaty negotiator myself—I have had some 7 or 8 years’ experience of having to sit in that seat—I know that it is not an easy seat in terms of having to hold the line with the Crown to always go to bed thinking about whether you have done the best deal for your people and also to make compromises that are sometimes uncomfortable to do because you wear the burden of your people on your shoulders. So I want to acknowledge the negotiators.As I look up there I see Dame Patsy Reddy. I want to acknowledge you in your future appointment as our Governor-General. I realise now that your movement amongst our people means that you will extend your hospitality to them when you take the big house in your appointment so I mihi to you and I mihi to that happening. But in all honesty negotiators do have a hard row to hoe and like all my colleagues here I say that having this first reading is an important step to then having it closely examined in the select committee. Like the previous speaker Pita Paraone I too look forward to hearing not only about the good parts of this bill but also about what have clearly been omissions and to seeing whether the Māori Affairs Committee can help address some of those issues.For the time I have got remaining I want to talk also about the expectation of negotiators on behalf of their people when they come to the table with the Crown. They come to the table in good faith that they will get a decent hearing by the Crown and they are constantly informed by the Crown that this is a full and final settlement. We all know as Māori people who have been in that chair that it is never ever full and final for the losses that we have all suffered. It is interesting that for Treaty settlements that are signed on behalf of the Crown—and I appreciate that we are starting this process for Ngāti Pūkenga—when the Crown signs it is a contract; it is a contract and an obligation on the Crown as full and final which acknowledges the losses of the people of Ngāti Pūkenga and it makes commitments to address the losses that they suffered.This week iwi have been challenged by a Treaty settlement that is fisheries related and it is important that when we go through and see the passage of this bill the Crown is obligated and keeps to its word that it is full and final. If there is ever a time when we challenge what that settlement means we need to be speaking to the iwi who have signed part of that contract. So all I am saying is that if we are making that obligation to iwi who come to the table—that it is full and final—then we respect that obligation and that the Crown upholds its commitment. We have a very live issue in this House this week and it has been brewing. I ask the Crown to ensure that it addresses this in the way in which iwi have always come to the table and that is in good faith. I commend this bill and look forward to it being examined in the Māori Affairs Committee. Kia ora tātou.KELVIN DAVIS (Labour—Te Tai Tokerau):Tēnā koe Mr Assistant Speaker. Ngāti Pukenga tēnā rā koutou kātahi anō ahau i tū i te ata nei te kōrero. Nā reira ka tautokongia ahau i ngā mihi nui kua ūhia ki runga i a koutou i te ata nei. Kia kore rawa ahau e pau taku wā i runga i ngā mihimihi me haere pū ahau ki te ngako o tēnei pire.Nā reira tuatahi e huri ngā whakaaro ki tērā o ngā tupuna arā ko Te Kou o Rehua. I roto i tēnei pire e meatia ana nāna nei i pupuri i ū tonu ki te Tiriti o Waitangi. Ahakoa rā tēnā ohorere ana ahau kia rongo kua mate ia i runga i te pēneti o te Pākehā i roto i tērā o ngā pakanga o Pukehinahina. Nā reira e whakaarohia ana ahau mehemea he tangata hūmārie he tangata rangimārie pēhea ai ia i mate i roto i te pakanga o Pukehinahina. He aha ai ngā mahi o te Pākehā kia whakamatea taua rangatira i runga i tēnā pā?E kī ana tēnei o ngā pire kīhai a Ngāti Pukenga i uru atu ki roto i ngā pakanga o tērā wā i te mea nā rātou nā koutou i ū ki tērā o ngā whakaaro o Te Kou o Rehua kia pupuritia i Te Tiriti o Waitangi. Nā reira ahakoa tēnā e kite ana ahau kua pau katoa ō koutou whenua. Kua riro katoa. Nā reira mai rā ano te Karauna i mahi pērā rawa ai te raupatu te muru whenua. Ahakoa horekau ēhara nō koutou kīhai koutou i tahuringia kia tangohia ngā rākau ki te Pākehā nā rātou i huri ki a koutou! Kua tāhaengia koutou kua raupatuhia kua murua ō koutou whenua katoa. Ka kite atu ahau i te whakahokitanga mai o ngā whenua he kongakonga noa iho. Ehara te katoa o ngā whenua e iwa tekau mā waru me te hāwhe o ngā eka i hoki mai ki a koutou! Kīhai i whakahokia mai aua whenua ki te katoa ēngari ki tētahi tokotoru! Taua mahi o te kāwanatanga kia whakaroherohe i ngā whenua māmā noa iho kia whiwhi tētahi wāhanga whiwhi tētahi wāhanga whiwhi tētahi wāhanga ā i te mutunga ka pau katoa! Koia ngā mahi o te Karauna mai rā ano ki a koutou ki a tātou katoa.Nā reira i runga i tēnā e rongo ana mātou katoa i ō koutou mamae me te harikoa kua tae ki tēnei wā hei whakatikatika wēnei raruraru ēngari e tika ana te kōrero ā tērā o ngā mema nō Aotearoa Tuatahi taku whanaunga a Pita kua tika wana kōrero. E Pita nāu i tāhaengia te hau o ōku kupu i te mea i te hiahia ahau kia kōrero ai ki ngā tamariki! He tika tāu aua tamariki e noho ana kei roto i tēnei Whare. Kaua kē rātou i te tino mōhio ki te ngako o te take. Haere rātou ki ngā kura ka ako rātou i ngā hītori o whenua kē ēngari horekau rātou e ako ana i ngā hītori o konei o Aotearoa. Horekau i te mōhio nō hea aua tamariki! Ēngari ahakoa nō hea rātou he iwi nō tēnā takiwā kua meangia nei ēnei āhuatanga ki te iwi e noho nei koutou.Nā reira Ngāti Pukenga ko tāku atu ki a koutou kia hoki ki ō koutou kura kura Māori kura auraki rānei kōrerohia ō koutou kōrero. Whakaakongia ki ngā kaiako i ngā kōrero kia kore e ngaro ki te reanga e tū mai ana. Hangaia i ngā rauemi hei whakaakongia wēnei āhuatanga e pā ana ki Te Kou o Rehua ki a Pukehinahina me wērā atu o ngā āhuatanga. Hangaia ngā rauemi kia whakaakongia ai ki roto i ō koutou kura kia kore e warewaretia ngā whakatipuranga e haere mai ana. Kei a koutou ngā kōrero. E kore e taea te kāwanatanga e kore te kāwanatanga e mea ana e ngā kura me whakaako koutou. Nā reira kaua e wareware te mana te kaha o te katoa o ngā iwi haere ki ngā kura. Tono atu ngā kura kei roto i ō koutou takiwā kia whakaakongia ēnei mea.E kite ana ahau kua hangaia te kāwanatanga tētahi huarahi hei whakawehewehe koutou i te takutai moana kia kore rawa koutou e taea te kite i ngā mātaitai. Ēngari kore rawa e taea te whakawhitia te haere i te mea kua wehewehe koutou e te kāwanatanga i tēnā huarahi tēnā rori i te takutai moana. He aha te take o te Māori te taea te kite i te moana ēngari kore taea te haere ki te moana te whiwhi i ngā kai moana? Pai ake te poro o taku ringaringa i te haukoti ahau te haere ki te tiki mātaitai. E kite ana ahau hoki i waenganui i ngā tau 1953 me te 1974 he ture ka whakakahangia i te Māori Trustee kia murua i ngā whenua ki tō rātou whakaaro horekau e whiwhi hua. He aha te hua ki te Māori he pūtea? Tērā pea. Ēngari mōhio ana ahau taku pito whenua kei roto Karetu e 2 eka pea te nui ko te awaawa haere ana ki te taha o taua whenua karapoti ana i te ngahere horekau au e hiahia ana kia whai i tētahi pūtea mai i taku whenua horekau ahau e hiahia ana ki te whakatū i tētahi wheketere ki runga i taku whenua.Ki ahau nei te mea nui e āhei ana tōku whānau kia haere ki te whakatū ō mātou tēneti i te wā o te Kirihimete noho ki kō mō e hia wiki. Kia haere ki roto i te ngahere wērā tūāhuatanga. Koia ngā hua o taua whenua ki ahau ehara te whiwhi i te pūtea mai i ngā wāhi whenua katoa. Ēngari tēnei ture e mea ana ki te kore e whai pūtea mai i taua whenua e pai ana mō te Māori Trustee kia murua. E hē ana tēnā! E hē ana tēnā he ture anō me pānui ahau i tēnā i roto i te reo Pākehā: “The Crown acknowledges the compulsory status changes to Māori land titles carried out under the Māori Affairs Amendment Act.” Ko wai Te Karauna hei tahuri i te mana o te whenua? Ko wai rātou? Kei a tātou te Māori mā tātou anō e kōrero mō ō tātou whenua. Ēngari i pōhēhē ai Te Karauna e āhei ana rātou ki te tahuringia te mana o ngā whenua.Hei whakakapi i taku kōrero he kōrero mō te whakapāha. E pai ana mō Te Kāwanatanga kia whakapāhā mō ngā hē ki a koutou tautokongia ana ahau i tēnā. Ēngari tautoko hoki ana ahau i te kōrero a taku hoa a Peeni mō te kore whakapāha i roto i Te Pire mō Te Reo Māori kīhai Te Kāwanatanga i whakapāha mō te wēpu i ngā tamariki kei roto i ngā kura. Kore ahau e kite ki roto i tēnei pire te whakapāhatanga mō tēnā āhuatanga kei runga i ō koutou tamariki. Ēngari nā Te Kāwanatanga i mea mai i roto i te pire Māori kore rawa rātou e whakapāha i te mea kei roto i ngā pire take Tiriti katoa e hē ana tēnā i te mea horekau he whakapāhatanga kei roto i tēnei pire nā reira tēnā tātou katoa.[Thank you Mr AssistantSpeaker. Acknowledgments to you Ngāti Pukenga I rise at last to address you this morning and so I endorsethe plaudits bestowed upon you this morning. So in order not to use up my time applauding you I will go directly to the substance of this bill.In the first instance my thoughts turn to that one of the ancestors Te Kou-o-Rehua. It states in this bill that he held firm and continued to be committed to the Treaty ofWaitangi. That aside I was shocked to hear that he was killed by a pākehā bayonet in the battle at Pukehinahina. Now I’m wondering if he was a humble and peaceful man why did he die in the battle at Pukehinahina? Why did the Pakehā kill that chief kill on that pā?This bill asserts that Ngāti Pūkenga did not enter into the wars of that period because you stuck firmly to the view of Te Kou o Rehua to hold on to the Treaty of Waitangi. So despite that I note that you have lost all your lands it has all gone! So since then the Crown has continued to plunder and confiscate land. Even though it was no longer yours you did not set upon the Pakehā but rather they set upon you. All of your lands were stolen plundered and confiscated! I note that when the lands were returned it was only a fragment of the original. It wasn’t all of the land only 98½ acres were returned to you! It wasn’t returned to everyone but to three persons only! What that Government did was to subdivide the lands and make it easier to acquire portions of it until it was gone totally. Those have been the actions of the Crown way back to you and indeed to all of us!And so because of that all of us feel your pain but are delighted that you have arrived at this moment to remedy these problems but what my relative that member of New Zealand First Pita said is correct! Pita you pinched the essence of my words because I wanted to speak about the children. You are right; those children sitting in this House. They don’t really understand the gist of the matter. They go to schools they learn about the histories of other countries instead but they do not learn the histories about here about New Zealand. I don’t know where these children are from but irrespective of that they are living in that area affected by these circumstances mentioned here. And so I urge you Ngāti Pūkenga to go back to your schools your Māori-medium or mainstream schools. Tell them your stories and teach it to the teachers so that it is not lost to the generation that is coming. Create resources to teach this aspect about Te Kou o Rehua Pukehinahina and other related aspects. Create resources that can be taught in your schools so that future generations are not forgotten. You have the stories! The Government is unable to tell schools that they must teach it. So never forget the integrity and ability of all the ones going to the schools. Tell the schools in your areas to teach these things.I note the Government has built a road to separate you from the foreshore. You have found the seafood but cannot access it because of that road it built. What is the reason why Māori can see the ocean but are unable to reach the seafood? It is better to have my arm cut off than being denied access to seafood. I also note that between the years of 1953 and 1974 an Act that empowered the Māori Trustee to confiscate land if it deemed it unproductive. What is productive to Māori revenue? Maybe but I know that I don’t want to make money from my property of perhaps two acres at Karetu where a stream runs along it and it is surrounded by bush. I don’t want to build a factory on my land.The important thing to me is for my family to go and pitch our tents during Christmas time spend several weeks there and to go into the bush and to do all of those things. Those are the benefits that accrue from that land! To me it is not about receiving money from all lands. But this legislation is proposing that if a land is deemed unproductive then it is fine for the Māori Trustee to confiscate it! That is absolutely wrong! It is wrong it is another law and I must read that in English: “The Crown acknowledges the compulsory status changes to Māori land titles carried out under the Māori Affairs Amendment Act.” Who does the Crown think it is to overturn land status? Who is it? We the Māori have that responsibility. We are the only ones who can speak for our lands. But the Crown assumed that they are permitted to overturn land ownership.To end my contribution a comment about the apology. It is fine for the Government to apologise for their wrongdoing against you and I support that. However I also support the comments by my colleague Peeni Hēnare that an apology was not in the Māori Language Bill and that the Government did not apologise for administering corporal punishment upon children who spoke Māori in school. I didn’t see an apology in this bill for the punishment your children suffered. However the Government said during the debate on the Māori Language Bill that they will not provide an apology because there is one in every Treaty claims bill which is incorrect because there is not one in this bill; so my appreciation to us all.]JOANNE HAYES (National):Tēnā koe ā tēnā koutou te whānau me te iwi o Tauranga Moana ka nui te mihi atu ki a koutou. Ki ngā whānau whānui o Ngāti Pūkenga nau mai haere mai i runga i tēnei rā hītori he rā ka tae mai tā koutou pire kia kōrerotia hoki i te wā tuatahi ahakoa tō koutou haerenga roa ko te mutunga i roto i te titiro nō reira nau mai haere mai![Thank you and acknowledgments to the family and people of Tauranga Moana much appreciation to you collectively. Welcome to you the extensive family of Ngāti Pūkenga come hither on this historical day and one where your bill arrives here as well to be addressed for the first time. Despite your lengthy journey its final scrutiny is nigh so welcome welcome.]I am pleased to take the last call on this really important bill. I am privileged in that I get to speak with a large contingent of whānau from Tauranga Moana. When I look at the bill I see so many things that have taken a long time for the iwi to get to this place. As a member of the Māori Affairs Committee I really look forward to the next stage of the process for this bill to go through. Once it hits the Māori Affairs Committee I look forward to hearing from whānau from within Ngāti Pūkenga but more important from some of the ones who do not belong to you who will come along and give their submissions to the select committee. I look forward to hearing those submissions.As I said in my mihi it has been a long journey for you. I am hoping that you are now seeing the light at the end of the tunnel with this process. We have got there because we have a hard-working and determined Minister for Treaty of Waitangi Negotiations the Hon Christopher Finlayson. I have been privileged to be part and parcel of some of his rōpū as we have gone around various iwi throughout the motu signing deeds of settlement to get to this place today.Today I have sat here and as the last speaker I have heard the many great contributions from our members of Parliament and members of our Māori Affairs Committee. They were great contributions. The speakers have weaved their way like a weaver weaves her kete. They have talked about the many things that are contained in the bill about the history—the atrocious history—of your past and about all the mahi that you have done to actually get here today. They have also talked about the future and who will hold that future—the future being held by the mokopuna of your iwi—and where that will go to.It might not be a great amount of money but it brings an opportunity for you to start your economic development journey or—that was an assumption—to carry on your economic development journey.So without any further ado as I said I look forward to the next process for this bill. I am very very confident and am very happy to support it and commend it to the House. Kia ora.Bill read a first time.Bill referred to the Māori Affairs Committee.Waiata