Hayes JoanneJO HAYES (National): Tēnā koe e Te Mana Whakawā. E te whānau o Parihaka nau mai haere mai ki Te Wharenui i tēnei rā. He rā whakahirahira. He rā whakamaumahara i ngā wā o mua. He mamae taku ngākau ki ngā tūpuna o Parihaka engari engari ka nui te hari ka nui te koa ki te kitea ngā kanohi o Parihaka i tēnei rā. Tēnā koutou katoa.[Thank you Madam Speaker. The family of Parihaka welcome welcome to this House on this day. It is an important day. It is a day to remember the old days. My heart aches for the ancestors of Parihaka but I am also very happy. I am joyful at seeing the faces of Parihaka today. Greetings to you all.]I want to acknowledge the work of Te Kawenata ō Rongo. I want to acknowledge the whānau of Parihaka. I want to acknowledge the trust the Parihaka Papakāinga Trust for the work for the patience of getting to this place today. I like the Minister also want to acknowledge the Hon Te Ururoa Flavell and the Hon Chris Finlayson for the work that they did in getting this deed of reconciliation document getting the signatories and moving the work so that it could move towards the parliamentary process. I want to acknowledge the Hon Kelvin Davis who continues with this work and will carry it through to its final reading. As a member of the Māori Affairs Committee I was privileged to be part of the rōpū that went to listen to the submissions at Parihaka. It is always always a privilege to sit in the kāinga of the whānau of the iwi of the hapū of Parihaka to hear their stories and I am pleased now to see and witness and be part of the second reading of Te Pire Haeata ki Parihaka or Parihaka Reconciliation Bill. I want to make mention of the work in the select committee ably chaired by Rino Tirikatene of protecting the Parihaka name as the Minister eloquently put it—the Parihaka name Tohu and Te Whiti. I too want to acknowledge Te Whiti ō Rongomai's grandson sitting in the gallery today. It is truly an honour and a privilege to have you here. Once this bill reaches its final conclusion the name of Parihaka will be protected as it should have been in the past; as it will be in the future. I want to talk a little bit about the history of Parihaka the tikanga of the legacy of hope given down by Tohu Kākahi and Te Whiti ō Rongomai which gave rise to the Parihaka movement—the legacy of hope that had five key areas unlike the legacy statement in this bill that has nine phases. I want to say this because in many of the claims that we have here in the House of many of the iwi it is this legacy of hope that actually spells out a lot of the basis for which Māori iwi whānau and hapū actually could have come through on their journey. So the legacy of hope starts with equality where everybody in Parihaka was equal. There were none above the others. Those who thought they were kings or queens would muck in and wash the dishes just like everybody else. That was the first legacy. The second one was collectivity and it's about having everybody all together as one. Us on this side of the House know the importance of that where it is one purpose and one purpose only. For Parihaka it was about Parihaka. The identity: now in Parihaka there were many people that came from many backgrounds—many whakapapas were staying in Parihaka—but Parihaka subsumed all of those identities and it became one one of Parihaka.The fourth legacy of hope was goodwill and this is demonstrated whenever iwi from Taranaki extend from Parihaka and come in for pōwhiri. It is always the hongi first—always the hongi first. Finally the fifth legacy of hope was self-sufficiency and it is a lesson that we should all learn self-sufficiency—to never rely on the outside world to always have the resources available inside your world. These were the five legacy statements of hope that gave rise to the Parihaka movement.The history of Parihaka is a sobering one. I'm only going to start from 1860 because so much happened prior to that but these were some of the key areas. In the 1860s the goodwill of Te Whiti and his people saving people from off a wrecked boat on the coast taking them in and looking after them seemed to go by the by as by 1863 the Suppression of Rebellion Act and the New Zealand Settlement Act came into power. These were really significant pieces of legislation that started the downturn of Māori and the kaha of Māori.In 1879 Te Whiti started non-violent resistance to Government surveying. He said Go put your hands to the plough. Look not back. If any come with guns and swords be not afraid. If they [smile] you [smile] not in return. If they rend you [do not be] discouraged. Another will take up the good work." A lot of the resistance in Parihaka was based around the ploughing of that land.The 1881 era of invasion and exile was horrendous—absolutely horrendous. By 5 November invasion had started in Parihaka—1500 volunteers armed constabulary entered Parihaka. Within two weeks all the housing was gone. Within two months all the crops were gone. Men were taken and put into jail. The story of that journey of those people of those men of those whānau of Parihaka was a blight on our history and so many times when I see and hear this it does bring tears to my heart. The women and girls were raped by the colonial soldiers by the volunteers. It was disgusting and it should never ever be forgotten.By 1883 Te Whiti was returned to Parihaka. He reinstated his monthly meetings on the 18th of each month and they continue today a protest of confiscation of Māori land. Yet by 1886 he and Tītokowaru were re-arrested. By 1888 before his release Te Whiti's wife passed Hikurangi and yet the jailers could not see in front of them to let him go and be with his wife at her tangi.In 1898 the Parihaka men that had been jailed were returned to a big pōwhiri. So in 1907 when Te Whiti and Tohu passed away they left behind a Parihaka that was stronger that would be able to endure the many more hardships they would face. Yet their resolve to survive and rebuild Parihaka had been a testament to the legacy of their founders.On 9 June 2017 I stood with a rōpū at the gateway of Parihaka as we were received by the whānau for the signing of the deed of reconciliation. It was a humbling experience.Each phase of the legacy statements recounts everything that I have said today and I think that as I close my speech I look at all the other colonial encounters over history that have happened and the indigenous peoples of each of those respective countries have been the ones who have paid the price—Australia South Africa Ireland Scotland India just to name a few. They all paid a price.In closing I just want to utter some words of Te Whiti o Rongomai as a reminder to us all. He said "No good thing has ever been got by force. There is no good reason why force should continue to have power over us." That is a statement that I leave in this House today. I commend the bill to the House. Tēnā koutou katoa."