Sharples Pita: Address in Reply 
Sharples Pita: Address in Reply 
[Volume:628;Page:184] 
Dr PITA SHARPLES (Co-Leader—Maori Party) 
: 
 Kai te Manu Korero o te Ata rau rangatira ma nga mana nga reo o te Whare Paremata nei a tena koutou katoa. E taku iwi o Ngati Kahungunu taku rohe o Tamaki-makau-rauihara mai itawhiti ki konei ki te tautoko iahauiteneirangi tena koutou tena koutou katoa. Na koutou ahauiwhakatokia ki ro Paremata teneiahau tena koutou. 
[An interpretation in English was given to the House.] 
[ 
Madam Speaker and indeed to the many representatives authorities and languages of this House of Parliament greetings to you all. To my Ngati Kahungunu people as well as to those of you from my Tamaki-makau-rau electorate who came here today to support me thank you and thank you all. You were responsible for putting me here in Parliament and so here I am. Thank you all for that.] 
It is not my intention today to talk about myself or my journey to this place. Neither do I intend to discuss the positive initiatives for Maori that it has been my pleasure to be associated with. Instead I choose to talk today about certain negative views and beliefs expressed by MPs that have served to promote a negative stereotype about Maori and Maori culture within the community. I do so to clear the air so that we may build strong relationships in this House and work together for a better New Zealand. 
It is common knowledge that Maori do not enjoy the same socio-economic and educational benefits as non-Maori in this their country of origin. It strikes me as somewhat amazing that half the country and probably half the members of this House actually believe that Maori are the privileged group in our society. Cries of racial funding gravy trains and special courses are constant within these walls and are eagerly published by every arm of the media to promote a negative stereotype of Maori. If Maori are the privileged group why in my electorate are Maori not living in prime locations like Kohimarama St Heliers and Mission Bay? Conversely why are they clustered in State housing sectors inland? Does privilege mean that we Maori dominate certain illnesses such as diabetes heart disease asthma glue ear and others and that we die 10 years earlier than Pakeha? Or is our real privilege to be revealed in this country’s disgusting incarceration figures? I say “disgusting” because in 1980 one in 1000 New Zealanders was in jail and in the early 1990s one in 800 was in jail. Today one in 570 New Zealanders is in jail but for Maori the privileged group one person in 180 is in jail. 
So I ask this House why Maori are being promoted so negatively by politicians the media and consequently by non-thinking redneck New Zealanders. How can that be good for our future as a nation? Why were Maori used as a political football in this past election campaign? Uninformed criticism of Maori cultural icons such as the powhiri the poroporoaki te reo Maori and waiata Maori was prominent in election campaign speeches. But the big question for me is this: why is there so much resistance among parliamentarians to accepting the concept of tangata whenua as significant in our country’s administration and in our history? We learn about the events of world history and about the cultural origins of countries’ customs. Where is the recognition of the 1000-year bond between Maori and these islands? Why do we accept the world’s history and not our own? 
The Spanish Inquisition the French Revolution the Battle of Waterloo Plato Aristotle Socrates—we know about all those things; we know about those people. So what of Toi Kairakau of Rauru? What of my history my tangata whenua-ness my 1000 missing years? Toi Kairakau crossed the Pacific and came to New Zealand. At the same time Eric the Red was expelled from Iceland and voyaged to Greenland. Toi Kairakau is my ancestor; he still lives in me. His history and genealogy is my history and genealogy my bonding to these islands of Aotearoa. Toi’s son was Rauru; his son was Whatonga. From Whatonga came Tahaiti; from Tahaiti came Uenuku. At the time of Uenuku William of Normandy conquered England and became King William I. From Uenuku came Ruatapu; from Ruatapu came Rakeiora; from Rakeiora came Tama ki Te Hau. Those are my ancestors—tangata whenua—and the ancestor Tama ki Te Hau lived at the time of the great military leader Genghis Khan who established the Mongol empire uniting almost all of Asia and Europe. My genealogy descends to Tama ki Te Ra and Tame ki Te Matangi—and now the Magna Carta is signed on the other side of the world. 
I continue my whakapapa by naming Tama ki Reireia Te Kahuarero Pito Rere Tangi Maika Toto and Tamatea Arikinui. Tamatea Arikinui brought the tapu canoe of Takitimu across the Pacific. He is the eponymous ancestor of all descendents of the  
Takitimu 
 waka and I ascend from him and so do half the people up there in the gallery. At this time history records the crusade of Joan of Arc of France who was burnt at the stake aged 19 years. From Tamatea Arikinui came Rongokako; from Rongokako came TamateaPokai Whenua. His son was Kahungunu. Kahungunu was the founding ancestor of my tribe Ngati Kahungunu. Then came Kahukuranui Rakaihikuroa and Taraia. Taraia led the migration of my people Kahungunu from Wairoa south to the Napier-Hastings area. That is my history. At the same time Columbus stumbled upon America. 
I move on from Taraia to Te Rangi Tumaha to Te Huhuti. Te Huhuti married Te Whatuiapiti. He was a great war chief. He had red hair. Those are the eponymous ancestors of our subtribe Ngati Te Whatuiapiti. Then came Te Wawahanga Rangikawhiua Te Manawakawa and Te Rangikoianake and at that time Cromwell overthrew the British monarchy and declared a republic. All that is history. Te Rangikoianake is the ancestor of the subtribe NgatiRangikoianake of Te Hauke. Also my grandson carries his name and his spirit. His eldest son was Te Kikiri o te Rangi another chief—another famous war chief another redhead. He led many successful forays to avenge the deaths of his two grandfathers. He is the eponymous ancestor of my subtribe Ngai Te Kikiri o te Rangi. And the genealogy continues from Kanohi TuHanga to Te Aroatua HoriNiania and PaoraKopukauNiania. He was my grandfather and his name and his spirit are carried by my son who is here today and in whom I also live. From Paora came my mother Ruiha and then me. This is my history. This is tangata whenua and this is New Zealand history. This is our history. 
I have chosen to use this time to explain to members the importance of the concept of tangata whenua. I do so because I believe that the future of New Zealand is deeply intertwined with the future of Maoridom and is in the eyes of the global community uniquely intertwined with the idea of this nation. In a world increasingly homogenised by global commerce migration communications travel and trade Maoridom provides an enduring point of difference that other cultures envy—a difference we must preserve. For this nation to thrive economically culturally and with a sense of social justice Maori must be able to play a full role in all parts of society not only as leaders educators artists business chiefs and sporting champions but as citizens whose rights culture and fundamental worth are valued and supported. Although Maori have made great strides within kaupapa Maori initiatives the reality of equality for Maori is still far off. 
We all here in Parliament must now work towards a society that embraces Maori culture as well as the people a society where Maori are able to enjoy their health and education whilst also enjoying being Maori where te reo Maori can be heard on the streets and in the shops by all people—free equality for Maori. I firmly believe that by increased dialogue across parties we as a group of responsible parliamentarians can do much to combat the negative stereotypes that serve to lock many Maori into a negative poverty mindset. We can be emancipatory. 
 What is clear to me though is that there must be no more trashing of Maori people and of Maori rights and indeed there must be no more obstruction of due process in the manner of the foreshore and seabed legislation. The entire country was led to believe that such a law was appropriate and fair but firstly the decision to legislate was made by a few people without consulting with the Maori Ministers and Maori members of the Government. Their opinions were not sought until after the decision to legislate had been made. Secondly the legislation produced the single greatest act of confiscation to date and that occurred during the time of the Treaty settlements. 
“Wa-a ko te Kawanatangawataringa ka-tauutua raupatu 
Wa-a taringa ma-auitahaetaku tai moana – e!” 
[“ 
Alas it was the right hand of the Government that imposed confiscation upon me and now its left hand has stolen my seashores – woe is me! 
”] 
The right hand pays out for last century’s confiscations but the left hand steals more land. 
Thirdly public support for that legislation was sought by promoting the idea that Maori would stop public access to the beaches and furthermore might sell the asset offshore. I would like to remind the House that Maori culture is inclusive and not exclusive and that Maori leaders who represented a population of more than 100000 signed a contract at Waitangi on 6 February 1840 with a people numbering only 2000. It allowed that people not only to access and emigrate to our islands but to establish a Government as well—surely a generous and an inclusive offer. Then to add insult to insult the Government used its Maori MPs to sell that bill to the people. The final act of the Government was to disregard the United Nations report condemning the legislation as racist. 
I want the people of this Parliament to understand that the hurt to my people in that matter was very very deep. To be regarded as not worthy of a voice to be called “haters and wreckers” and to be held in contempt and ridicule cut even deeper than the legislation itself. That absolute disregard for Maori for our views for our customs and for our mana will not—will not—be allowed to happen again. With regard to the foreshore and seabed I say that that Act must be repealed. Primary issues of due process of property rights and of customary rights must be preserved. Questions surrounding access and alienation can be handled in a variety of other ways. It is my party’s intention to seek this House’s support for our member’s bill to repeal that Act. 
I now wish to acknowledge my co-leader Tariana Turia. Her courage and integrity in opposing that legislation and her standing down from the Government were acts of heroism. Her stand against the pressure of her Maori colleagues and of the Government leadership inspired us to establish the Maori Party. I say to Tariana Turia that the people salute her and that they have voted us in to support her. No more then! No more! 
I look forward therefore to working positively with everyone in this House and towards empowering all our communities so they can realise their potential. My hopes are to ensure that being Maori is something to be proud of and that Maori—like all New Zealanders—can enjoy a good measure of health and wealth and can participate when required as global citizens yet still live as Maori in these islands. 
Na reira ki a kotou katoa kuahara mai nei ki te tautoko iahau koinatakukareremoteneirangi tena koutou tena koutou thank you thank you kia ora! 
[ 
And so I say to all of you who came here to support me that’s my message for today. Thank you thank you and good health! 
] 
Waiata 
Haka