Volume 712 Week 41 - Tuesday 15 March 2016(continued on Wednesday 16 March 2016)Text is incorporated into the Bound VolumeVolume 712 Week 41 - Tuesday 15 March 2016(continued on Wednesday 16 March 2016)[Sitting date: 15 March 2016. Volume:712;Page:9733. Text is incorporated into the Bound Volume.]Tuesday 15 March 2016(continued onWednesday16 March 2016)Te Atiawa Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I move That the Te Atiawa Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider this bill. I welcome the people of Te Atiawa to this House again. In June 2014 they were here to initial the deed of settlement; this time they are here to witness the first reading of their settlement bill. As we all know the journey to reach this settlement has taken a very long time. It has certainly not been without its challenges. But today I do not want to dwell on the past. Instead I would rather look to the future and I am very very pleased to be part of this significant occasion.I want to begin with a few acknowledgments. I acknowledge those who have worked tirelessly since 1998 on this settlement. This includes members of Te Atiawa iwi; specifically those of Te Atiawa who have passed away and are no longer here to experience this particular point in the history of the iwi. Obviously our thoughts and our deepest appreciation go to Wikitōria Keenan who was one of the driving forces behind the Te Atiawa negotiations and who passed away following the signing of the deed of settlement. She dedicated her life to her people and she left us too soon.I also acknowledge those who are still with us some of whom are sitting in the gallery today. I understand that Justin Keenan Wikitōria’s son is here on his mother’s behalf. Special acknowledgment must also go to Peter Moeahu who has led the Te Atiawa negotiations from the outset with Wikitōria. Peter and Wikitōria kept fighting for Te Atiawa’s best interests with mana with commitment and with perseverance. I acknowledge the dedication of the original Te Atiawa Waitangi Tribunal claimants. They were persistent in pursuing recognition and justice. I want to acknowledge the past members of Te Atiawa Iwi Authority the mandated negotiation entity and the trustees of the post-settlement trust. Finally I acknowledge the chief Crown negotiator Rick Barker for his contribution to this settlement. I also acknowledge my team at the Office of Treaty Settlements and other Government organisations for their great work.It is very fitting that this House starts consideration of settlement legislation for Te Atiawa on 16 March for it was on 17 March 1860 that the Crown troops at Waitara fired the first shots in the Taranaki War. I will now briefly discuss the history of the relationship between Te Atiawa and the Crown. It includes some of the most unfortunate episodes in the history of our country. It provides the underlying context to why we are here today seeking to settle with Te Atiawa.By the mid-1850s Crown land purchasing had contributed to hostility and fighting within Te Atiawa resulting in loss of life for Te Atiawa people. In March 1860 the Crown’s insistence on completing a land purchase at Waitara despite the strong opposition of many Te Atiawa led to the outbreak of the first Taranaki war. Fighting continued until a peace agreement in April 1861 which provided for the Waitara purchase to be investigated. However the Crown precipitated another war by occupying various blocks before this investigation was completed. Although the Crown renounced the Waitara purchase it was too late to prevent the fighting which continued into 1864.The Crown exacerbated the terrible impact of the wars on Taranaki by indiscriminately confiscating the entire rohe of Te Atiawa in 1865. The Crown was prepared to leave Te Atiawa only with small reserves of poor-quality land after the confiscation and insisted on awarding these reserves to individual Te Atiawa rather than the tribal groups who held land in Te Atiawa custom.In the 1870s and 1880s the Crown caused great distress to the iwi by the repressive measures it took to suppress the peaceful resistance campaign of Te Whiti o Rongomai and Tohu Kākahi who had established a settlement at Parihaka. In 1879 and 1880 many Te Atiawa were made political prisoners and detained without trial in the South Island. In 1881 the Crown invaded Parihaka. The Crown’s unjust and unconscionable treatment of the Parihaka community was an assault on the human rights of its inhabitants.In the 20th century the Crown’s actions regarding the reserves left to Te Atiawa after the raupatu deprived them of ownership and control of these lands. Although the lands confiscated made a significant contribution to the wealth and development of our country in recent years many Te Atiawa people have lived in very poor economic circumstances. The resilience of these people is evident. Today this growing iwi has a vision of the future that moves from raupatu to restoration.Let me say something now about the settlement package. With negotiations on a package spanning almost two decades reaching the milestone that brings us here today is the result of great commitment and dedication on the part of ngā uri o Te Atiawa. On March 17 2010 the Crown recommenced negotiations with Te Atiawa which as I said began as far back as 1998. An agreement in principle was signed in December 2012. The deed was initialled here in Parliament in June 2014 and it was finally signed in August 2014. The bill was introduced back in September last year and of course this is the first reading of that bill.The deed contains a settlement package that I hope will mark a new beginning in the relationship between Te Atiawa and the Crown. Key elements of the package include a quantum of $87 million and a cultural fund of nearly $1 million the option to purchase 51 Office of Treaty Settlement land-banked sites the vesting of the Taumata Historic Reserve in fee simple to Te Atiawa and the joint vesting of Ngā Motu (Sugarloaf Islands) in both Te Atiawa and Taranaki iwi. The package contains overlay classifications over four sites of particular importance statutory acknowledgments over 44 sites of significance deeds of recognition over 15 sites and place name changes. It also includes a proposed model for iwi representation on Taranaki Regional Council’s two standing committees.Finally given the historical and cultural importance of the site to Te Atiawa mention must be made of the opportunity in the settlement package for Te Atiawa to enter into agreement to purchase any of the Waitara endowment lands from the New Plymouth District Council. This clause provides the iwi with future development opportunities in the heart of their rohe should an agreement be reached.In closing I recognise as I always do in these speeches that it is not possible to compensate Te Atiawa fully for the loss and prejudice suffered as a result of the Crown’s acts and omissions. I acknowledge however the generosity Te Atiawa have shown in accepting the redress contained in their deed of settlement and in this bill. I understand that Te Atiawa already have exciting projects under way including the building of Ngā Motu Marae in New Plymouth. I believe the settlement outlined in this bill will support them in realising their future endeavours and aspirations for Te Atiawa. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.ADRIAN RURAWHE (Labour—Te Tai Hauāuru): Tēnā koe Te Māngai o Te Whare. “Korōria hareruia ki a koe e Ihowa o ngā mano tuāuriuri whāioio ki tonu Te Rangi me Te ‘henua i te nui ō tō korōria nō reira ti’ei mauri ora!”Mai i Te Rakiura ki Te Tonga whiti atu ki Te Wharekauri-ki-Te Rāwhiti toro atu ki Taranaki ki Te Uru piki ake ki Te Reinga ki Te Tai Tokerau ngā kokonga e whā o Te Motu o Aotearoa ngā whānau i raro i te kapua pōuri kai te hīkoi i roto i te ātārangi o ngā whārua o Te Mate; mauri mai ō koutou pare kawakawa kia tangihia i te wā iti nei. Tēnei te tangi apakura e aku parepare e aku whakaruruhau e te mūrau o te tini te wenerau o te mano kua mānū ki Te Waka-ō-Aituā; kua huri kua wehe ki ngā rangi i ngā wiki i ngā mārama kua taha ake nei. Ko koutou kāre e takahi ana i te ara tukutuku o Poutama kia eke ki ngā rere o ngā rangi ki te karanga o Te Runga Rawa e moe i roto i Te Kapua-o-Te-Ringa o Ihowa o Ngā Mano. E moe i te moe te au te moe te rea te moe whakaoti atu te hāpūranga o te kauheke kia tau atu ki te rangatiratanga o Te Rangi hei whetū mārama i Te Pō. Ko te hunga nā mata kāheru i tanu anei rātou mā te ārero hei hahu ake nei. Āpiti hono tātai hono te hunga wairua ki te hunga wairua āpiti hono tātai hono tātou te hunga ora ki a tātou nō reira tēnā tātou!E tika ana kia mihi atu ki ngā uri o Awanuiārangi te tamaiti o Tamarau te heketanga a Rangi rāua ko Rongoueroa. Nō reira ki a koutou kua tae mai ki Te Whare nei Manukōrihi Ngāti Rāhira Ngāti Tāwhirikura Ngāti Tūparikino Ngāti Te Whiti Pōtaurawā Pukerangiora me Puketapu hoki nō reira Te Atiawa nau mai haere mai whakatau mai rā ā tēnā koutou tēnā koutou!E tika hoki kia tautoko i ngā kupu o Te Minita te tuku reo poroporoaki ki a Wikitōria King. Kai te maumahara tonu au i te wā ko au nei te heamana o Te Rūnanga o Ngāti Apa. No’o tahi au ki te ta’a o Wikitōria kia w’iriw’iri i ngā kōrero e pā ana ki ngā take i mua i ō rāua iwi. Nō reira e tika ana kia tuku atu te reo mi’i poroporoaki ki a ia mō ōna mahi ka mahia mai e a ia i te wā e ora ana a ia. Kai te mi‘i ‘oki au ki te matua nei ki a Pita Moeahu mō āna ma’i ki te ta’a o Wikitōria hei whai huarahi tika mō tēnei ā’uatanga te w’akatau kerēme mō Te Atiawa. Nō reira e te matua tēnei ahau e tuku mi’i atu ki a koe.[Thank you Mr Assistant Speaker. “Glory honour and hallelujah to you Jehovah Lord of the many hosts. Heaven and earth are filled with the greatness of your glory so behold the breath of life!”From the north and down to the south over to the Chatham Islands in the east extending to Taranaki in the west and reaching up to Te Reinga in Northland are the four corners of New Zealand. To all families who are under the mantle of grief and walking in the shadows of the valley of the void bring forth your deceased so that we may mourn them in this short time we have. I mourn you my protectors havens my awesome and critics desired and loved by the many thousands who are now upon the spiritual canoe who passed away and are heading heavenwards in recent days weeks and months. You will no longer ascend the path of Poutama but head heavenwards to the call of the Almighty above. Sleep in the cusp of the hands of Jehovah of the many thousands. Sleep the enduring and lasting until the birth of the generation to come. Enter into the kingdom of heaven to become a gleaming star in thevoid. They are the deceased who were buried with the chaplet of leaves and through our tributes we will recall and resurrect them. The bonds are reunited; let the dead be with the dead and the living with the living; therefore salutations to us collectively.It is only right that the descendants of Awanuiārangi the child of Tamarau descendant of Rangi and Rongoueroa are acknowledged. Therefore to all of you who have arrived here in this House—Manukōrihi Ngāti Rāhira Ngāti Tāwhirikura Ngāti Tūparikino of Ngāti Te Whiti of Pōtaurawa Pukerangiora and Puketapu as well—welcome Te Atiawa. Welcome come hither and congratulations to you collectively.It is only proper that I endorse the farewell tribute by the Minister for Treaty of Waitangi Negotiations to Victoria King. I still recall the time when I was the chairman of Te Rūnanga o Ngāti Apa and used to sit next to Victoria when negotiating related issues between them. Therefore it is appropriate that I pay a tribute to her as well for all the work she did during her lifetime. I want to also acknowledge my senior kin PeterMoeahu for his work with Victoria in pursuing an appropriate way of settling this type of claim for Te Atiawa. And so my elder kin I truly acknowledge you.]I have read a number of historical accounts and very few go to the length and depth of the breaches and the wrongdoing of both Crown and Crown agents as the ones that are from Taranaki. In particular for this piece of legislation the historical account for Te Atiawa can be quite depressing actually. The totality of what was inflicted upon the people of Taranaki and in this instance Te Atiawa bears no place in New Zealand. It should never have happened. The fact that this process takes place and we are able to acknowledge those things that were done wrong—I think I will leave it to quote from the Waitangi Tribunal.Here are some of the things that that report says. “They could be the largest”—talking in terms of the claims and I think they are turning out to be the largest—“in the country. There may be no others where as many Treaty breaches had equivalent force and effect over a comparable time. … We see the claims as standing on two major foundations land deprivation and disempowerment with the latter being the main. By ‘disempowerment’ we mean the denigration and destruction of Maori autonomy or self-government. … This report has introduced the historical claims of the Taranaki hapu. It has shown the need for a settlement … Generous reparation policies are needed to remove the prejudice to Maori to restore the honour of the Government to ensure cultural survival and to re-establish effective interaction between the Treaty partners.”Those are very powerful words. They are powerful and they identify in four short sentences the extent to which Te Atiawa have suffered. It is as I have said on a number of occasions on settlement bills a gift to this country that Te Atiawa have decided to settle their claims. The magnitude of what was done to them cannot be over-emphasised and the fact that they are performing an act of generosity to this country and to Taranaki is a credit to them and identifies the willingness to move into a development phase for the betterment of their future generations. That ought to be applauded. It ought to be recognised and I think that within the settlement package which is substantial—and so it should be; it should be substantial—as the Tribunal has pointed out generous reparation policies are needed to remove the prejudice against Māori.Unfortunately some of that prejudice still exists. We know of the recent occurrence in Waitara of the naming of two streets where the majority of those streets are named after soldiers who participated in the first part of the Taranaki Wars. This is something that needs to be addressed. One of the mechanisms in this settlement is a letter of introduction believe it or not to the New Plymouth District Council. They should not need a letter of introduction but the fact of the matter is that that relationship still needs some work on it. I hope that this settlement and this process that we are beginning through Parliament are the first step in ensuring a better relationship between not only the district council and Te Atiawa but also the community of Waitara of New Plymouth and of all these places within Te Atiawa rohe.Nō reira ‘e tino ‘ōnore tēnei kia tū ake i roto i Te Whare o ngā Raiona ki te tuku atu taku nei kōrero hei tautoko i te pānuitanga tuata’i o tēnei pire nō reira ki a Te Atiawa tēnei te mi’i anō ki a koutou otirā ki Te W’are nei tēnā tātou katoa.[Therefore this is indeed an honour for me to stand in this House of the Lions to deliver my speech in support of the first reading of this bill and so I once again salute you Te Atiawa but at the same time this House; my appreciation to us all.]NUK KORAKO (National): Tēnā koe e Te Mana Whakawā ā tēnā rā koutou ngā puāwaitaka ō tō tātou Mātua Tupuna. Ka mea nui ki te mihi atu ki tō tātou Matua Nui i Te Raki a Koe i te tīmataka me te whakaoti o Te Ao katoa. Nō reira ka mihi au ki Te Kaihōmai o ka mea katoa.Ka maumahara mātou ki a rātou kai tua kua wehe ki Te Ao Wairua. Ē nō reira e koutou rā ō ia marae ō ia iwi ō ia waka e haere i ruka ki Te Ara-Whānui-ā-Tāne ko tua o Te Ārai haere haere e haere atu rā!Nō reira āpiti hono tātai hono rātou ko te hunga mate ki a rātou tātou ko te hunga ora ki a tātou. Ā tēnei hoki te mihi atu ki a koe e Te Minita Te Hōnore Chris Finlayson. Ā tēnei te mihi ki Te Iwi o Te Atiawa a ki Taranaki e haere mai ka Waka oTokomaru e tau mai nei ki Te Whare Pāremata. Nō reira e Taranaki Mauka e ngā mana e ngā tapu e ngā ihi e ngā wehi kua eke mai nei ki te whakarite i te karaka; e haere mai e tau mai nei ki Te Whanga-nui-a-Tara. Ko Tūtehounuku Kōrako tēnei Te Kaiwhakahaere o Te Komiti Whiriwhiri take Māori nō reira e mihi atu ki a koutou katoa.[Thank you Mr Assistant Speaker and acknowledgments to you who have come to fruition and are of our great Ancestor to whom I extend huge tidings the Great Ancestor of the North. You indeed begin and end the world and so I pay homage to the Creator of all things.We reminisce for those who have gone beyond the veil and departed to the spiritual world; and so to those who belong to each marae tribe and canoe who have journeyed on upon the great path of Tāne and beyond the veil depart farewell and go forth indeed. Let the dead abide with the dead and the living with the living and so greetings to us all.I acknowledge you the Hon Christopher Finlayson and the tribe Te Atiawa of Taranaki. So welcome the canoeTokomaru the mountain of Taranaki the prestigious the sacred and the awed that have arrived here in Parliament House to respond to the call; welcome here to Wellington. This is Tūtehounuku Kōrako chairman of the Māori Affairs Committee extending a welcome to you all.]I believe one of the most important things we do in the Treaty settlement process is reflect back on the history of our country and acknowledge the wrongs that were committed by the Crown against Māori.In the case of Te Atiawa these wrongs are many. Te Atiawa’s experience with underhanded dealings on the part of European settlers came at the hands of the New Zealand Company. The New Zealand Company purported to have purchased 20 million acres of land which included all of Taranaki. This was unknown to most Te Atiawa Māori many of whom were not even living in Taranaki at the time. This was unknown to most of Te Atiawa.The New Zealand Company did not get its 20 million acres but Land Commissioner Sir William Spain recommended it be granted a substantial amount of Taranaki land including lands that had not been relinquished by Te Atiawa and for which payment from the Crown was never received. Robert FitzRoy who at that time was the Governor of New Zealand responded to Māori concerns and prevented Spain’s recommended grants of Taranaki lands to the New Zealand Company.When Governor FitzRoy was replaced by Governor Grey things took a turn for the worse. Grey was instructed to secure the rest of the land Spain had recommended and he met with various Te Atiawa hapū to inform them that he intended to secure more of their land. Despite the opposition of many in Te Atiawa the Crown took advantage of disagreements within and between Taranaki iwi in the absence of many of the customary owners of the land to alienate further blocks of land through agreements with small groups of Māori. This policy as we know today is called divide and conquer.Eventually large numbers of absent Te Atiawa sought to return to Taranaki despite Governor Grey’s threats to keep them away even using various devious means. The land sales continued and documentary evidence from the time shows that Crown agents deliberately exploited disagreements between Māori and knew that the so-called purchases of land were happening without the approval of or a resulting benefit to the majority of traditional owners. There was some attempt or at least lip service to put aside reserves for Te Atiawa during these land sales but the amount of land received differed widely. For instance in the Hua block a mere 10 acres of 14000 acres was reserved and the Crown encouraged the Māori who had sold the land to purchase sections in it for more than three times the sale price that they had received.When a group of unarmed Te Atiawa resisted the surveying by the Crown of a disputed block which the Crown claimed to have purchased the Crown responded by declaring martial law and sent in troops. The situation quickly descended into war. It took a year of fighting before the Crown agreed to peace and an investigation of the disputed purchase in 1861. Fighting broke out again in 1863 and the Crown began constructing military installations on Te Atiawa land which included sacred wāhi tapu sites.Eventually the Crown exercised its powers under the despicable New Zealand Settlements Act to confiscate the lands of so-called rebel iwi. This raupatu completely deprived Te Atiawa of their lands. As flawed as the then Government’s definition of “friendly” and “rebel” Māori might have been its confiscation was indiscriminate affecting even those Te Atiawa Māori who had refrained from fighting or who participated in land purchases or who expressed loyalty to the Crown.The history of Te Atiawa since the mass confiscation has been one of fighting to regain at least some of their land. Reading the historical account in their deed of settlement it seems that for every step forward this iwi has taken they have been pushed back two or more by the Crown. The Crown set up the West Coast Commission. It must have been music to the ears of Te Atiawa that this commission would hear their claims and report on them but the commission was not impartial and rather than focusing on addressing Māori grievances it sought a so-called balance with the interests of European settlers.In the end the recommendation was that the surest guarantee of peace was European occupation European settlement and the establishment of English homesteads. To add insult to the injury the commission recommended a sum of compensation to Ngāti Rāhiri a hapū of Te Atiawa but it recommended that rather than paying this money to the hapū it be used to fence roads that the Crown had built through their lands. When the reserve was finally put aside for Te Atiawa the public trustee used its powers to lease or sell those reserves to Europeans.In the 1960s the titles of all Māori reserves in Taranaki were amalgamated which then allowed the Crown to sell some blocks of land without the consent of owners who had ancestral links to those plots. These and other breaches of the Treaty left Te Atiawa with no way of supporting themselves and deprived them of the resources that now contribute to the rich industries of Taranaki.It is not possible for this deed of settlement to restore everything Te Atiawa has lost but it does provide an official apology for the hurt and the destitution that the Crown’s actions have caused. The redress included provides a financial base for the iwi to build on and support its members.I acknowledge once again the Te Atiawa members who are here today the rakatira and those who have worked so hard to reach this milestone in their Treaty settlement process. As chair of the Māori Affairs Committee I look forward to hearing their submissions and working to ensure that this bill does all it needs to give effect to their deed of settlement. Ka tūtohu au i tēnei pire ki te aroaro o Te Whare. I commend this bill to the House. Kia ora.KELVIN DAVIS (Labour—Te Tai Tokerau):I te tuatahi ka huri ake ahau ki Te Atiawa nā koutou nei i whakamahanatia tō tātou Whare nā koutou i tatū mai nei ki konei kia rongo i tēnei te pānuitanga tuatahi o te pire e pā ana ki ngā hara o Te Karauna ki a koutou ō koutou tūpuna i taua wā. E Mahara e mihi kau ana ki a koe e te tuakana nāu nei i whakamahanatia ngā tūrū o tēnei Whare i tō wā nāu nei hoki i whakapau ō kaha mō tō iwi.[First I turn to address you Te Atiawa who warm our House by arriving here to listen to this the first reading of the bill relating to the offences committed by the Crown against you and your ancestors back then in their time. Mahara my senior colleague I take cognisance of the time you spent here warming the seats of this House and working tirelessly on behalf of your tribe.]About 2 weeks ago I visited Sir Mark Solomon of Ngāi Tahu a tribe that settled some 20 years ago. He heaped praise on the current Minister for Treaty of Waitangi Negotiations the Hon Christopher Finlayson. He said that one of the things that Chris Finlayson does is that he acknowledges the hurt and the pain before he acknowledges the quantums that come back. He said that that is really really important in that when we start talking about $85 million in redress people focus on the $85 million in redress and say what a huge amount of money. “What are all these Māoris—they’ve just got their hands out again. All they’re doing is just asking for more. We’re sick and tired of it.” It leads to questions such as in the survey in the New Zealand Herald the other day which asked: “Should Māori be getting special treatment?”.The reality is we need to look at what Te Atiawa lost. In 1865 some 1199000 acres were confiscated from Te Atiawa. Let us just let that register in our minds—the enormity of that confiscation. A whole tribe of people all of a sudden had nowhere to put their houses sink their roots or grow their crops. Let that settle into our minds the extent of that confiscation and how some five six seven generations later it has led to a whole heap of social conditions that Māori are not proud of.Let me just quote Peter Moeahu to the Waitangi Tribunal in 1990. He said: “When I look at a map of Taranaki and trace the confiscation line it is an arrow piercing the heart of my people.” Poignant words. Taurua of Pakakohi speaking to a West Coast Commission—and Nuk Korako mentioned that commission—said: “[I was told] ‘Taurua you and your people have done wrong in rebelling against the Queen.’ I answered: ‘I have not done wrong. I have not carried arms against the Queen but against you and you now say it is done against the Queen.’” The numbers of sins and hara as we say that have been committed in the name of the Queen and the Crown and it is only appropriate that the Crown rectifies those hara.Te Atiawa was peacefully occupying their land and all of a sudden these people turned up into the neighbourhood. They set up their houses they started ploughing the land and they were actually allowed to have weapons to protect themselves. Basically they used those weapons to dispossess Te Atiawa of their land. These days if a group of people turned up into a neighbourhood with a bunch of weapons and intimidated and threatened and pushed people to the side we would have a name for them. We would call them “gangs”. In the 1860s they were called “settlers”. How times have changed. These days if gangs turned up into neighbourhoods we would have the force of the Government the Crown the police—everyone would turn up and pounce on these gangs and lock them up and throw away the key. What happened in the 1860s? The Crown—the forces—turned up and who got locked up? Not the people who invaded the ‘hood but the people who were living there peacefully going about their daily business. They were locked up at times without trial sometimes with trial. They would be sentenced and they would go away; the sentence would end and they would still be locked up.The total dispossession of Te Atiawa’s land is what occurred. If I turned up in someone’s quarter-acre section in any town in New Zealand these days and a person had a house on this section and I said “Actually I like the corner of your section. I’m going to build my house. I will just build my house there.” and the house owner says “Oh sorry you can’t do that. That’s mine.” If this was 1865 I could say: “Actually you’re rebelling and so I’ve got the right to actually basically evict you—force you off your land. But because you’re rebelling I’m not going to take just that little corner of your quarter-acre section; I’m going to take the whole section. Actually damn it I’m going to take your neighbour’s section on the left and I’m going to take your neighbour’s section on the right. Oh no no. Actually I’m going to take the whole street. No while I’m at it I’m going to take the whole subdivision.” That is basically what happened to Te Atiawa back in the 1860s. These guys turned up made their farms Te Atiawa said: “Hey you can’t go there. This is our land.” “Oh you’re resisting. Off you go and because you are resisting because you are rebelling against us because you are taking up arms against the Queen we are actually going to take 1.2 million acres.”So when people are watching this debate and they are going “Oh here we go. Here’s another tribe putting out their hand. They want $87 million they want a seat on the council here they want control of Ngā Motu Islands. Oh my gosh. Aren’t we sick of it? When are these Māoris going to stop this?” actually let us not focus on what Māori are going to receive; let us focus in the first instance on what Te Atiawa have lost because when they were dispossessed of their land they were dispossessed of their rangatiratanga they were dispossessed of their mana they were dispossessed of everything. They were locked up the key was thrown away they were sent away and it is just wrong.So that is why this Parliament now 150 years later is doing something about it. People will say: “Look 150 years—you should have just got over it by now.” Well actually some of the people who were dispossessed are probably the grandparents of people sitting up here in the gallery right now. They know or knew people who were dispossessed. It is not ancient history; it is actually in their family. They feel it.So the grandiose plan was to settle some 20000 settlers from Waikato through Taranaki establish these settlements and set up shop. There was going to be 1000 miles of road. The trouble was somebody had to pay for that. So what happened is that the powers that be took out a £4 million imperial loan to pay for all these roads. Then they go: “Oh crikey. We’ve got a £4 million debt. How are we going to actually pay back that debt? Well let us just sell off all the surplus land at a decent price and let’s pay back that loan that way.” So you know invade an area confiscate all the land settle your new people there take out the loan to pay for the roads and the establishment of towns and everything and the way to pay it all back is to sell off any land you do not want. You are debt-free and all of a sudden you rule the joint.When land was finally returned—and we can argue whether it was actually returned—land was set aside. It was non-customary. It was individualised title—individualised title means it is just chopped up and it is easy to pick people off and especially when you are given the land and you are told to pay rates. If you cannot afford the rates you are told “Oh well we’re going to take your land.” so more land is gone. It was rough it was inaccessible so they could not grow crops to sell to the market to pay their rates or whatever.Then some of it was placed in the control of the Public Trustee who said: “Actually we are going to sell this off and we’re going to lease this bit in perpetuity to settlers.” So here is your land but you cannot have it. You can look but you cannot touch. How wrong is that? Every day these people drive past their land that in theory they own but they cannot do anything with it. They cannot touch it and there is some settler’s family that has been there for 150 years just milking it.Hon Member: Literally.KELVIN DAVIS: —literally milking it. You know what Te Atiawa lost is just a fraction—it is probably one cent in the dollar if that that they are getting back. So to anybody who is out there listening and watching and saying “Hey Te Atiawa you know get over it.” I just say actually take those rose-coloured spectacles off and have a big think through what was lost before you worry about what is being returned. Kia ora.The ASSISTANT SPEAKER (Hon Trevor Mallard): Before I call the next member I am just going to make a slight request to members who are speaking. In a Treaty settlement bill I am reluctant to use the bell. It is important stuff and I do not want to cut people off mid-flow. But if members on both sides of the House just keep an eye on me I will give them a signal when they have roughly used their time up.BARBARA KURIGER (National—Taranaki - King Country): This morning I would like to welcome Te Atiawa to our House. I have got my special little card this morning that was given to us at the signing of the document on 5 September and on here there is a very special meaningful quote which is “Tūngia te ururoa kia tupu whakaritorito te tupu o te harakeke.”—clear away the encumbrances so that the new growth of the harakeke can flourish.I am speaking in this House—having come very late to the piece as a new member of Parliament—when we are looking at redressing things that have happened many many years ago. But it is a real honour and a pleasure to be standing here today and speaking to you.My colleague Nuk Korako said before as part of his speech that in those days the Crown really took advantage of disagreements between iwi in Taranaki. It is a real pleasure today also to hold this special taonga which commemorates the historical milestone of the Taranaki iwi signing the Taranaki iwi deed of settlement at Puke Te Whiti on Saturday 5 September 2015. This is something I hold dear to me as we have this discussion.What I find is the most important thing about this is that there is no redress in terms of dollar amounts that will ever help the things that happened in the past. It was absolutely abhorrent; it was absolutely unnecessary. I think the most important thing in doing this settlement is really around making sure that the cultural redress is made. The apologies have been done. It was a real honour to be with Minister Finlayson on the day and I really do want to acknowledge the generosity of Te Atiawa in working through this settlement.I am not on the Māori Affairs Committee but I really look forward to your submissions coming through. I really look forward to taking an intense interest in this process as we work through this piece of legislation. Something that I am really pleased about is that being a Taranaki MP I am able to attend events and hui where we talk a lot about your vision and dreams. I know I cannot make right of the past but what I can do is help in any way that I possibly can with our Government in terms of helping you achieve your visions and dreams for the future.I look forward to the Ngā Motu Marae going up. I live not very far from Paritūtū and I really look forward to working with you going forward. What I wanted to say at this time is “Nāu te raurau nāku te raurau ka ora te iwi.”—with your contribution and my contribution we will prosper. So thank you for the opportunity this morning.MARAMA DAVIDSON (Green): Ā mihi atu ki te mana o te whenua nei arā ko Te Atiawa ki Te Whanga-nui-a-Tara ko Taranaki whānui hoki. Kei te mihi kei te mihi kei te mihi! Kei te mihi hoki ki ō rātou whanaunga koutou kua tae ā-tinana tae ā-wairua hoki ki rō i Te Whare nei mai i ngā rekereke o Te Tupuna Maunga ko Taranaki tēnā koutou katoa.I pīrangi ahau ki te mihi ki ngā hunga mate rātou kua whetūrangitia ki Te Korowai o Ranginui. Ka whakaaro ake au e pā ana ki ngā tini mate e mau ana tātou o Te Whare me ā koutou ngā manuhiri o te rohe o Taranaki nō reira ki ngā mate katoa i waenganui i a tātou i te ata nei moe mai moe mai moe mai rā! E Te Māngai o Te Whare ā tēnā koe! Ki a koutou huri noa i Te Whare tēnā koutou tēnā tātou katoa.He rā whakahirahira tēnei he rā whakahirahira mō ngā iwi o Taranaki Maunga kua tae mai nei mō tēnei ngā pānuitanga tuatahi o ngā pire kerēme. He rā hira mō Te Atiawa Taranaki heoi he rā hira mōku hoki. Ko tēnei te wā tuatahi ka tū au i roto i Te Whare nei ki te kōrero mō ngā pire kerēme. Āe i mua i taku taenga mai nei ki Te Whare Pāremata i te mutunga o tērā tau ēhara au i te tangata tautōhito i te mahi o te huarahi whakatau mō ngā kerēme. Ēngari e mōhio ana ahau he tino whakahirahira te mahi o Te Komiti Whiriwhiri i ngā Take Māori mō ēnei tāke ā ki te titiro ki ngā piki me ngā heke o te huarahi whakatau ki te whakarongo ki ngā whakawhiti kōrero ā Te Karauna me ngā hapū katoa o ngā iwi. He āhuatanga matatini tērā.Nō reira he hōnore nui māku ki te tū mō te wā tuatahi hei māngai whanaketanga Māori o Te Rōpū Kākāriki ki te tautoko i tētahi pire whakataunga i ngā kerēme kia ora! Anei rā tētahi uri o Te Tai Tokerau me Te Tai Rāwhiti tū tonu tōku Maunga o Hokianga ko Te Ramaroa. Tū kaha tōku maunga o Te Araroa ko Te Whetūmatarau tēnā koutou tēnā koutou tēnā koutou katoa! Ā ko Mārama Davidson ahau tēnā koe Maunga Taranaki mai i Te Rau o Te Huia ki Whakaahurangi ki Ōnukutaipari ko tērā te rohe o Te Atiawa.Ka mihi au ki ngā uri katoa o Te Atiawa i tēnei wā. He hōnore māku ki te pānui i te pire nei me te ripoata o ngā hītori me ngā kōrero o ngā tūpuna o Te Atiawa. He uaua ki te pānui i ngā kōrero a ngā mahi raupatu a Te Karauna ngā pakanga i waenganui i Te Karauna me Te Atiawa he ua. Kei te mōhio tātau ko te tīmatanga o ngā pakanga o Taranaki me tētahi o ngā pakanga tuatahi o Aotearoa; te raupatu o Te Poraka Pekapeka kei Waitara i te tekau mā whitu o Poutū-te-rangi i te tau kotahi mano waru rau ono tekau i whakaheke he tauā o Te Karauna ki te rangatira a Wīremu Kīngi Te Rangitāke me te iwi o Te Atiawa. I ngā tau i muri i tērā ka tae anō ngā pakanga me ngā mahi tāhae i te whenua ki te rohe. I kī mai Te Karauna he iwi hara he iwi whakakeke a Te Atiawa ā nā tērā i raupatutia katoatia te whenua o Te Atiawa e Te Karauna te katoa o te whenua! Whakaaro ana ki tērā te katoa o te whenua! Pōuri ana tōku ngākau kia mōhio ai ki tērā! Ahakoa ka hainatia e Wīremu Kīngi me ētahi atu rangatira o Te Atiawa Te Tiriti o Waitangi i te tau kotahi mano waru rau whā tekau ki Waikanae ā ia tau ia tau i wāwāhi a te kāwanatanga i Te Tiriti me ā rātau kupu taurangi ki Te Atiawa.Nō reira kua tae mai tātau ki te wā mō te whakatikatika i ngā hē o Te Karauna ki Te Atiawa. I roto i te pire nei e whakapāha ana Te Karauna ki ngā uri ngā whānau me ngā hapū o Te Atiawa. E whakapāha ana mō ngā pakanga o Taranaki mō ngā tāngata i mate ai i ērā pakanga me ngā whānau i mahue. E whakapāha ana mō ngā mahi raupatu me ngā mōrehu o Parihaka kua whakahereheretia mō ngā take tōrangapū! Mō ngā take tōrangapū pēnei i a au e tū ana i tēnei rā! He tika ēnei whakapāha o Te Karauna!Ā te wā ka uru atu te pire nei ki Te Komiti Whiriwhiri i ngā Take Māori me whakatātari mātou i ngā mea puretumu i roto hoki. E kore e mutu te atawhai o Te Atiawa! Ka mihi ahau ki ngā kaiwhiriwhiri ngā kaimahi ngā kuia me ngā koroua koutou katoa o Te Atiawa e mahi ana kia tae atu ki tēnei wā. Ka mihi hoki ki ngā hapū katoa o Te Atiawa mehemea ka whakaae ka whakahē rānei i te pire. Ko ō mātou nei mahi ki te whakarongo i te katoa o ngā tāpaetanga kōrero ngā kōrero pōuri ngā kōrero mamae ngā kōrero hari me ngā kōrero riri. Kāre Te Rōpū Kākāriki e whakaae ki ngā āhuatanga katoa o te huarahi whakatau nā te mea ka whakatau Te Karauna i te katoa o ngā āhuatanga. Ēhara tērā he rangapū! Ka pīrangi Te Rōpū Kākāriki ki te whakatū i tētahi arotake āhuatanga katoa o te huarahi whakatau ki te whakamana i Te Tiriti o Waitangi i te tino rangatiratanga o ngā hapū me ngā iwi katoa o te whenua.Nō reira e Te Māngai huri noa i Te Whare ki a koutou Te Atiawa he mihi aroha he mihi mahana ki a tātou ki a koutou kua tae mai nei ki te whakamana i ō koutou mokopuna tae ki tēnei wā ā; nō reira tēnā koutou tēnā koutou kia ora mai tātou katoa kia ora.[I pay tribute to the customary authority of this area Te Atiawa ki Te Whanga-nui-a-Tara and the wider Taranaki also; acknowledgments salutations and congratulations. I greet your kinfolk who have arrived here physically and spiritually into this House from the heels of the ancestral mountain Taranaki; kind regards to you all.I want to pay my respects to the deceased those immortalisedas stars in the heavens under the cloak of Sky Father.I am mindful of the myriad deaths we in this House bear and you the visitors from the Taranaki region bear as well and so I say to all the dead amongst us this morning slumber sleep and rest there.Mr Assistant Speaker I acknowledge you and everyone throughout the House so greetings to you and to us all. This is a highly important and momentous day for the tribes of the mountain of Taranaki who have arrived here for this the first reading of the claims bill. It is a great day for TeAtiawaof Taranaki and a day of consequence for me as well. This is the first time for me to stand and take a call in this House to speak about bills relating to claims. Indeed when I arrived in the House towards the end of last year I was not experienced in the settlement of claims process. But I am aware now and recognise the important work the Māori Affairs Committee carries out in regard to these matters in terms of examining the ups and downs in a settlement process and taking heed of consultations the Crown has with all subtribes of all tribes. It is a complex situation.Therefore it is a great honour for me to be standing here for the first time as a spokesperson of the Green Party for Māori development to support a claims settlement bill. I appreciate it. So here I am a descendant of Northland and the East Coast; my mountain Te Ramaroa in Hokianga and Te Whetūmatarau in Te Araroa stand resolute; acknowledgments greetings and salutations to you all. I am Mārama Davidson and I salute you the mountain of Taranaki from Te Rau o Te Huia to Whakaahurangi and to Ōnukutaipari that region of TeAtiawa.At this juncture I acknowledge all the descendants of Te Atiawa. It is a privilege for me to read this bill and the report pertaining to the histories and stories about the ancestors of TeAtiawa. It is hard reading about the acts of confiscation by the Crown and the wars between the Crown and TeAtiawa very hard indeed. We know about the beginning of the Taranaki wars and about some of the first battles in New Zealand; the confiscation of Pekapeka Block at Waitara on 17 March 1860 where a section of Crown troops descended upon chief Wīremu Kīngi Te Rangitāke and the people of TeAtiawa and attacked them. In subsequent years there were further battles and acts of land theft took place once again in the region. The Crown stated that TeAtiawawas a tribe that transgressed and was not a communicative one the consequence being the confiscation of all TeAtiawaland—the whole lot. Consider that the entire land. To become aware of that really saddens me. Despite the fact that Wīremu Kīngi and other esteemed leaders of Te Atiawa signed the Treaty of Waitangi in 1840 at Waikanae the Government breached the Treaty and broke its promises to TeAtiawaeach year after that.Therefore we have arrived at the moment where we address the wrongdoings of the Crown against TeAtiawa. In this bill is an apology by the Crown to the descendants the families and the subtribes of TeAtiawa. It apologises for the Taranaki wars for the people who died and the families left bereft. It apologises for the confiscations andremnants of Parihaka who were imprisoned for political reasons. For political reasons just like me standing here today. These apologies by the Crown are for real.When this bill is referred to the Māori Affairs Committee we must analyse the points of redress in the bill as well. The benevolence of TeAtiawanever ceases to end. I pay tribute to the negotiators the workers the elder men and womenfolk and all of you TeAtiawawho worked to reach this moment. I acknowledge all the subtribes of TeAtiawa whether they agree or do not agree to the bill. Our task is to listen to all submissions: sad painful joyful or irate stories. The Green Party will not agree to all aspects of the settlement process just because the Crown is saying that it will settle everything. That is not a partnership. The Green Party would like to set up a review of all matters pertaining to the settlement process in honouring the Treaty of Waitangi the autonomy of subtribes and of all the tribes of the country.Therefore Mr Assistant Speaker and everyone throughout the House to you TeAtiawa fond and warm regards to us and all of you who have arrived here to empower your grandchildren right up to this moment; soacknowledgments greetings and regards to you collectively and to us all. Thank you.]PITA PARAONE (NZ First):Ā tēnā koe Mr Assistant Speaker. Tēnā tātou e Te Whare ā ki te korero: “Tuia Te Rangi i runga tuia Te Papa ki raro tuituia i te herenga tangata ka puta ki te wheiao ki te ao mārama.” Ā i te mea tuatahi e tika ana kia tautoko ngā mihi i mihingia e aku hoa i roto i Te Whare nei ki te ‘hakatau i a koutou i haere mai tawhiti ki te tautoko me te mātakitaki i te urunga mai o tēnei pire kia ‘hakatau tā koutou wawata ahakoa i roto o te ‘hakaaro o ētahi atu ē ka nui te aroha o Te Karauna ki a koutou ēngari e mōhio nei i a tātou i roto i ngā mamaetanga ngā kōrero ngā hītori hoki ā he āhua iti noa iho tēnei; ka aha tia?Ēngari i mua i te haere tonu o tēnei tū e tika ana kia mihi kau ana ki tēnā o ngā mate kei waenganui i a koutou me ērā atu e kore rātou i waenganui i a tātou i tīmata mai tēnei kaupapa kia mau mai kei waenganui i a tātou i te rā nei nā reira haere mai! Hara mai Taranaki ki tēnei ō tō tātou Whare! Ēhara nō mātou e noho nei i raro i a koutou i te rā nei nō tātou tēnei Whare; nā reira hara mai! Pīkautia mai ngā tini aituā kei waenganui i a koutou kei te tū honohono ki tēnā o ngā mate kei waenganui i a tātou. Nā reira ahakoa ka nui rawa atu ngā mihi mā rātou kāre rātou kia hoki mai! Nā reira e ngā mate haere haere hoki atu!Kua ea te wāhi mā rātou kua hoki mai ki a tātou te hunga ora nā reira tēnā koutou tēnā koutou tēnā koutou! E mihi kau ana ki a koe e te hoa Mahara! Mahara ana i te wā e noho ana koe i roto i Te Whare he Minita! Ko koe anahe i nui mai te aroha ki a au i tō kitenga mai ki a au e noho ana i te taha o te huarahi ka hara mai i runga i tō waka Minita. Ko koe anahe i pātai mai ki a au “e Pita haere mai ki runga!” Nā reira ka nui ngā mihi ki a koe.[Thank you Mr Assistant Speaker. Greetings to us the House and so to the aphorism that says: “As a consequence of the connection of Sky Father above to Mother Earth below mankind emerged into the natural and enlightened world.” In the first instance it is only right that I endorse and add my congratulatory sentiments to those expressed by my colleagues in welcoming you Te Atiawa. Welcome to you who have come from afar to support and witness the arrival of this bill that will settle your aspirations. Although some might think that the Crown is being hugely generous to you we all know that in terms of the hurtful experiences the commentaries and histories this is quite minimal—so what?Before I continue any further it is only right that I acknowledge the deaths amongst you with those who were here at the beginning of this bill but are no longer here today. So welcome draw hither Taranaki to this one of our Houses. Welcome to our House. It does not belong to us sitting here below but rather to you and us to all of us;therefore welcome. Bring forth the myriads of misfortunes from within you and add to that one amongst us. So regardless how much we extol them they will never come back to us. Consequently to you the dead I bid you depart farewell.Now that the part to those dead has been accounted for I come back to us the living and extend my acknowledgments commendations and congratulations to you collectively. Fellow colleague Mahara a particular one for you. I recall a moment when you were a Minister in this House. You were the only Minister who displayed any empathy towards me and a huge one at that. When you saw me alone on the side of road you came along in your ministerial car pulled up then called out: “Jump aboard Pita!”. You were the only Minister who did that. Therefore my utmost thanks to you.]I think it is important that although previous speakers have spoken about the settlement and acknowledged the Minister—and I join with them in acknowledging the Minister—we do articulate a little bit the history that has brought this issue to the House today. I want to do so. Previous speakers—particularly Mr Davis from Tai Tokerau—alluded to the fact that there are members within our wider society who do not necessarily support these settlements and in fact argue that perhaps Māori are continuing to put their hands out. I want to articulate the reasons why we have these claims.I want to say that from 1840 Te Atiawa came under significant pressure to sell their land. This was the year that the Treaty of Waitangi was signed and so I just want to remind those who may be listening to this debate this morning. In the 1840s and 1850s Crown agents sought to purchase Te Atiawa land despite being aware of disagreement amongst the people themselves. By the mid-1850s Crown purchasing had contributed to enmity and fighting within Te Atiawa resulting in the loss of life of some of them.In 1860 the Crown deemed resistance to the survey of the Pekapeka Blockat Waitara led by Te Atiawa rangatira Wīremu Kīngi Te Rangitake to be an act of rebellion and commenced hostilities against him and his followers. A peace agreement was negotiated after 1 year of fighting but unsurprisingly conflict resumed 2 years later and over the following 2 years a number of engagements were fought in Te Atiawa rohe resulting in the destruction of property and loss of life. In 1865 the Crown proclaimed 1.2 million acres of Taranaki land confiscated including all of Te Atiawa rohe. The confiscations were indiscriminate in that they deprived both loyal and “rebel” Māori of the ownership and use of their lands.In 1866 the Compensation Court began the process to return confiscated land to Māori. However most of the readily usable land was already occupied by European settlers. By 1880 most of the Compensation Court’s awards to Te Atiawa individuals had not been implemented. The compensation process created uncertainty and distress amongst the people of Te Atiawa about where they were to live and whether they had security of title.Later in the century most of the Te Atiawa people were supporting Te Whiti o Rongomai and Tohu Kākahi and the movement for Māori peace and independence that they had established at Parihaka. Between 1879 and 1880 many Te Atiawa people participating in campaigns of peaceful resistance which were initiated at Parihaka were exiled to the South Island where they were detained in harsh conditions without trial. I want to just reiterate the point that they were exiled to the South Island and given the climatic changes that they would have had to endure any compensation that we talk about today would certainly not alleviate the pain of that process.Between 1879 and 1880 people participating in campaigns of peaceful resistance continued to be arrested. Some Te Atiawa people who were arrested did receive trials but were then detained beyond the terms of their court imposition. One can only imagine if that sort of activity happened today what the reaction would be.In the early 1880s the West Coast Royal Commission investigated Māori grievances including the failure to implement compensation awards and returned a limited amount of land to Te Atiawa. However virtually all of the land granted to Te Atiawa was under uncustomary individualised title and much of it was rough or inaccessible. In addition the reserves were not returned to Te Atiawa outright but were placed under the control of the public trustee—and we heard Mr Davis make reference to that in his presentation. The public trustee then sold or leased in perpetuity large areas to European farmers and in 1963 the titles of all remaining Taranaki reserves were amalgamated leaving owners without specific interests in customary land. Today less than 5 percent of the area that was reserved for Māori is in Māori freehold ownership.During the 20th century Crown efforts to address Taranaki Māori grievances failed. Some were limited in their scope and others provided for compensation payments that were not discussed with either Te Atiawa or other Taranaki Māori. The Taranaki Maori Claims Settlement Act 1944 stated that the sums were a full settlement of claims relating to the confiscations and Parihaka.I recall in an earlier term in this House that when a particular settlement bill was discussed a member of this House made reference to that particular matter. What he failed to say was that there was no evidence that Te Atiawa or other iwi had agreed to that process. Even now there is some doubt as to whether or not they received anything as a result.Te Atiawa has also experienced significant distress at the degradation of their environment including the loss of indigenous plants and animals and the pollution of waterways and important offshore fishing reefs. This settlement bill is aimed at addressing many of those issues. However as was alluded to by the Minister for Treaty of Waitangi Negotiations there can never be full compensation. We therefore need to recognise the generosity of Te Atiawa in accepting this settlement.I commend this bill to the House and hope that it is in fact referred to the Māori Affairs Committee because I know like all other settlements that although they are well intended there will be members of the affected tribe who will not have any sense of agreement to this settlement and I would like through that process the opportunity to hear their views.Nā reira e tātou mā ahakoa e āhua moata tēnei wā ka whakaaro anō au mēnā he kaupapa Pākehā ā tukuna atu tēnei wāhanga ki te ahiahi nei ēngari he kaupapa Māori koina te take āhua moata tō mātou tū i te rā nei. Nā reira tēnā koe tēnā koutou kia ora mai anō tātou.[Consequently to all of us colleagues and iwi this moment being somewhat early I thought to myself now if this was a non-Māori matter well this part would have been left for this afternoon but because this is a Māori matter that is why we got up a bit earlier today. Therefore greetings and acknowledgments to us all.]JOANNE HAYES (National): Tēnā koe Mr Deputy Speaker. Ā tēnā koe ka nui te mihi atu ki a koutou te whānau whānui o Te Atiawa. Nau mai haere mai ki Te Whare i tēnei rā.[And thank you Mr Deputy Speaker.A huge acknowledgment to you the extensive family of Te Atiawa. Welcome welcome to the House today.]I am pleased to stand to take a call and it is going to be a very brief call because I believe that every minute spoken here on the first reading is a minute longer that you have to wait for your bill to get through the House and through Royal assent so I will keep it quite brief.I just want to pay respect to Wikitōria Keenan for the hard work and the diligence and that “No I’m not going to move.” attitude that she had as a negotiator for Te Atiawa. To not bow down to taking anything less than $87 million for the financial and commercial redress and nearly a million dollars for cultural redress was something that Te Atiawa can be very very proud of so I want to pay her respect as well as Peter Moeahu.Many of my colleagues in the House have given a wonderful historical account of the atrocities that Te Atiawa have faced to get to this point today. As many in the House have said not all the money in the world can resolve or pay you back for the atrocities that you suffered. The conclusion of this piece of legislation as described by a reporter from the Taranaki Daily News will see you as “an economic powerhouse a mega landlord”. And that is just the start because soon very soon you will return to the most amazing economic past that you came from as described by Wīremu Kīngi Te Rangitake. It was described in the history about the plantations the crops and the European-style trading ships from outside that Te Atiawa once enjoyed as an iwi. Although you might not get all the way there it is a start. It is more than zero; it is a start. I commend the bill to the House.Mr DEPUTY SPEAKER: A 5-minute call—the Hon Nanaia Mahuta.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Tēnā tātou katoa. “He hōnore he korōria he maungārongo ki te mata o te whenua he whakaaro pai ki ngā tāngata katoa.” Tēnei ka tāpiri atu i taku mihi maioha ki taku rangatira a Adrian e whakatau ana i a koutou katoa. Ahakoa ngā whakahaeretanga ki mua i te aroaro o Te Pāremata ka tika ka mihi atu rā ki a koutou Te Atiawa Taranaki Iwi tēnei te mihi atu!Tēnei te mihi atu me te hoki mahara hoki mahara ki aua wā o tōku tūpuna a Tāwhiao i te wā i haere ia ki te tiki i tērā taonga i waenganui i a koutou hei noho whakaruruhau hei ārahi i a mātou i ngā wā o ngā toimahatanga. Ko taua taonga anō te taonga e whakatakoto ki te taki o Taupiri Maunga. He taonga i waihotia i ngā wā o ngā toimahatanga. Ko te take raupatu tērā taua toimahatanga ki waenganui i a mātou. Nā Te Pūea anō hei whakaora ai tērā o ngā karakia “Te Pai Mārire” hei noho whakaruruhau hei ārahi i ngā whakatupuranga kia taea e tātou te noho piri i raro i ngā tūmanako o ngā mātua tūpuna arā te whakahoki mai i aua whenua i raupatutia e Te Karauna. Nō reira i raro i ērā o ngā maharatanga tēnei te mihi atu ki a koutou katoa.[Greetings everyone. “Honour glory peace upon earth and goodwill to all people.” I add my affectionate greetings to those of my esteemed colleague Adrian when he welcomed you all. Notwithstanding proceedings before Parliament it is fitting that you are acknowledged Te Atiawa and the tribe of Taranaki and I do so accordingly.In greeting you I am reminded of an occasion when my ancestor Tāwhiao went to fetch that heirloom that peace from amongst you as a means of shielding and guiding us in times of hardship. That heirloom was indeed placed at the base of Mount Taupiri. It is an invaluable treasure left for times of hardship that being confiscation. It was Te Puea also who revived that ritual “Pai Mārire” as a means of protecting and leading the generations that would enable us to remain unified under the aspirations of our forefathers and others in terms of bringing those lands back that the Crown confiscated. And so under those recollections I congratulate you all.]I rise to take a very short call on this bill. I want to recognise Minister Finlayson—you did what Labour could not. Indeed I remember when I was just a young member in the House of Parliament when the Waitangi Tribunal report called the Taranaki Report was released in 1996. It was a preliminary report that gave quite a lot of impetus for any Government of the time to commence negotiations with Taranaki. If I recall correctly when Margaret Wilson was the Minister around about the late 1990s going into the 2000s she did try to start negotiations with the iwi of Taranaki but did not succeed—there were too many issues. So Minister you deserve the accolades that have been given to you in the House. This is indeed a significant time to recognise your efforts on the Treaty settlement front.But how do you encapsulate the significance of the historical events that happened in Taranaki in such a brief moment? You simply cannot so I will not attempt to. But what I will acknowledge is that the people sitting in this gallery Minister are the representation of generations and generations of tūpuna who have carried the burden and the flame of the impact of raupatu on successive generations and are seeking resolution.Today is another step forward in New Zealand’s story. It is a necessary step because we are all trying to put some context around how it is that resilience can survive out of such a harsh and harmful history; how it is that resilience can survive at a time when even now when the Mayor of New Plymouth is arguing for representation on a council the people are judged so harshly; and how it is that resilience can remain there as a symbol of fortitude for the rest of New Zealand to say we have got to reconcile the hurts of the past in order to move forward. It is possible because generations and generations like those represented in the gallery remember the efforts of their parents their grandparents their forefathers and their foremothers—those who have again carried the burden of raupatu. So I want to recognise that today.I want to also recognise that in our role as the Māori Affairs Committee things that we cannot arbitrate over are some of the most hurtful things. For example a number of Wai claims are encapsulated in the Te Atiawa settlement and time and time again this creates a lot of challenge for us because we do have Wai claimants coming to say their views were not taken into account and things like that. I am not predetermining that that will be the type of debate that will come to the select committee but I simply illustrate that these are the types of things we consider during the hearing of a bill. We will listen to those concerns; we will be diligent about ensuring that the deed of settlement that your people signed Te Atiawa is reflected well in the legislation and is implemented because a lot of the instruments here in your settlement require diligence on behalf of the Crown to ensure that what you want to happen will happen. No matter if institutional memory on the Crown side on the Government side is lost—the memory within the iwi will remain and people will uphold the deed and its legislation to ensure that what was agreed to will be for the benefit of the next generation and the generation after them. That is our role in the select committee and we intend to carry out that function.I do want to say briefly that when the Local Government Act was last passed—and this directly resulted out of things that were happening in New Plymouth when the council at the time tried to sell Bell Block—one of the issues that came up before the Local Government and Environment Committee was to strengthen the legislation I think it was sections 138 and 140 to ensure that councils could not just sell off endowment land. That directly resulted from some of the events that were happening in Taranaki that were wrong and you were not at a point where claims were proceeding. So I just called on some of my memory to give some insight that there are people in this House who even though a settlement had not been reached were trying to be diligent in observing the interests of you Te Atiawa going forward. With that said—I have not got a long call; I have got two fingers signalling me to hurry up.Kei te mihi atu ki a koutou katoa—[In congratulating you all—]Mr DEPUTY SPEAKER: In the nicest possible way—Hon NANAIA MAHUTA: To hurry up.Tēnei he whakarāpopoto kōrero hei tuitui ki te maha o ngā korero tēnā koutou katoa.[I curtail this address which is woven into the very many sentiments expressed; well done.]PEENI HENARE (Labour—Tāmaki Makaurau): Hei whakakāingahia i tō tātou Whare i te rā nei e tika ana me tū au ki te tautoko i ngā kōrero kua pātere pai ki roto i a tātou i te rā nei. Ko ngā mihi ki a koutou e ōku tini whanaunga kua tae mai nei ki roto i tō tātou Whare. I a au e tamariki ana i tipu au ki roto i a koutou. I tīmata au ki roto i Te Kohanga Reo o koutou nā koutou te kākano o Te Reo Māori i whakatōngia ki roto i te wairua o tēnei e mihi atu nei.Ka tangi tonu ahau ki ō koutou tini aituā. E te tuakana e Whare kitenga atu i a koe ka hoki ngā mahara ka hoki ngā mahara ki ngā tini aituā kei roto i a koutou kei roto hoki i tō whānau. E tangi auē nei e tangi apakura tēnei ki a rātou kua ngaro atu ki te pō. Rātou i tūkinohia ai ki roto i ngā kōrero kua kōrerohia nei i Te Whare i te rā nei. Rātou kua roa rawa e kawea nei i te mamae nō te wā o ngā mātua o ngā tūpuna. Kāti e moe koutou okioki!Ki roto i ngā huihuinga Māori e te tuakana e Whare kua roa rawa au e mea atu ana ko Te Iwi Māori he iwi pōrangi! He aha te take ka tukuna atu ngā mate kia haere kātahi ka mihi atu me te tangi atu kia hoki wairua mai? I tēnei wā tonu ko ngā wairua ō rātou mā ki roto tonu i te ngako o wēnei kōrero e mihi atu ana ki a koutou! Kua kōrero nei tēnei Whare ki ngā mamaetanga ki ngā tūkinotanga o Te Karauna i a koutou! E kore rawa au e takaroa i wēnei kōrero!Hoi nō he tāpae atu i waku mihi ki a koutou ā tua atu i tērā ka tukuna atu aku mihi ki Te Hōnore Minita kua whakapau kaha ki te whakatutuki i ēnei tūāhuatanga arā ngā kerēme e pā ana ki ngā hapa i taka mai i Te Tiriti o Waitangi. Kāti e mihi atu ana au ki a ia ki āna āpiha ki ngā tāngata katoa! Nā rātou te nuinga o ngā mahi ā kia tae ake ki a tātou ki tēnei wāhanga o te rā nei!Kāti ka huri tū atu ki a koe e Te Pāpā e Mahara e Ngāti Hine mihi mai ki a Te Atiawa e mihi atu nei! Mihi atu ana au ki a koe tō reanga kawea nei i ngā mahi me ngā kōrero a Te Iwi Māori ki roto i tō tātou Whare. Ki te pire ēhara tēnei te takaroa i ngā kōrero. E hari koa ana kua tau mai tēnei pire ki roto i tō tātou Whare i te rā nei ā aianei ka tukuna atu ki Te Rōpū Whiriwhiri i ngā Take Māori. Ko reira ka āta wetewete i ngā kōrero ka haehae i te kiko o ngā kōrero. Ko reira he wāhi pai kia whakarongo tonu tātou ki ngā kōrero a Te Atiawa me ngā rōpū maha kai roto i ō rātou ake whenua. Kāti e Te Māngai o Te Whare ki a tātou katoa e hui ngātahi nei tēnā koutou tēnā koutou e tau ana ki raro.[In bringing a sense of homeliness to our House on this day it is only correct for me to rise in support of the speeches that have been delivered without restraint among us today. My acknowledgments to you my many relatives who have arrived here in our House. As a child I grew up among you and began in one of your Māori-language nursery schools. You sowed the seed of the Māori language in the spirit of this one here welcoming you.I still mourn the myriad of your dead. When I saw youelder sibling Whare my thoughts went back to the very many departed ones within you collectively and your very own family. I lament and grieve tearfully here for them lost into thevoid. They were the ones who were violated and alluded to by the House in the contributions today; and for too long bore the hurt from the time of their parents and ancestors. Enough—rest and sleep peacefully there.Whare my older brother I have often said at various Māori gatherings that Māoridom is a mad lot! Why do they let the dead go accord them a tribute and then ask them to come back spiritually? Indeed at this very moment the spirits are ingrained in these contributions and so I pay a tribute to you the spirits. This House has madereferences to the pains and violations incurred by the Crown upon you. I will not belabour the point in these sentiments.I will however lay my tributes to you upon those accorded already and furthermore commend the honourable Minister the Minister for Treaty of Waitangi Negotiations who has worked tirelessly to execute these situations—namely the claims relating to redress that dropped out of the Treaty of Waitangi. Enough I commend him his officials and everyone. They were the ones who did the bulk of the work that brought us to this part of the day.Before I conclude I turn to you the fatherly figure Mahara; Ngāti Hine acknowledge methis Te Atiawa bidding you welcome Te Atiawa!I thank you and your generation who carried this onerous task representing Māoridom in this our House. And in regard to the bill I do not wish to prolong my comments on it. I am pleased that this bill has arrived in our House today and shortly it will be referred to the Māori Affairs Committee where the essence of its contents will be scrutinised and analysed. That is a good place as well where we will continue to hear what Te Atiawa and the many groups in their own regions have to say. Enough. Mr Deputy Speakerand to us all assembled together congratulations and good luck to you collectively. I resume my seat.]MARAMA FOX (Co-Leader—Māori Party): Ā tēnā koe e Te Mana Whakawā. Nā reira tautokohia ngā mihi kua mihia i tēnei ata ki a koutou kua tae ā-tinana mai me tō koutou tira ngā paunga rahi kai waenganui i a koutou ōku rangatira kai te mihi kai te mihi!Ā tautoko ana ahau i ngā kōrero kua whārikihia nei i te ata ki a rātou mā kua mene atu ki te pō. Nui ngā wā kua haere kē mai ki tēnei Whare ka āwangawanga ahau i te ngarohanga o te tangata kai hea kē rātou? I ahau e whakaaro pēnei ana ka whakaaro mō te hunga mate e kīkī nei i tēnei Whare. Kai konei rā ā-wairua ka rangona tātau i a rātau mā kua mene atu ki te pō. Kai te hiahia rātau ki te whakarongo ki ngā kōrero e whārikihia nei i tēnei rangi kia tutuki pai ngā nawe ngā mamae ngā auwētanga kai waenganui i a tātau nā reira kai te mihi!Kua tautokohia ngā mihi ki a rātau kua wehe atu me te hoki mai anō ki a tātou te hunga ora. Tēnā tātau katoa.[Thank you Mr Deputy Speaker. So I endorse the acknowledgments accorded to you who arrived here physically this morning including your entourage and the remnants of your greater number among you. I salute and congratulate you my esteemed elders.I endorse the tributes expressed this morning to those assembled in the void. There have been many times when I have come into this House and been concerned at the absence of individuals and wondered: where are they? When I am in this state of mind I think about the departed and how they fill up this House spiritually. They are here in spirit. We sense the presenceof those assembled in the void. They want to listen to the speeches being presented today to ensure that anything that is imperfect painful hurtful and tearful is completed well so cheers.The tributes to the departed have been endorsed and so I come back to us the living once again. Best wishes to us all.]Much has been said about Te Atiawa and the massive loss of land the cultural genocide and the situation that we find ourselves in today because of the injustices of the past and so I do not want to deliberate on those things any more but I want to concentrate my comments on a couple of areas that give some context and some personal acknowledgment to just what that meant to these people and to us as a nation.I want to start if I might by reading from the text of the Suppression of Rebellion Act 1863 because the words themselves give gravity to exactly what happened here. So I start. It says: “Whereas a combination for the subversion of the authority of Her Majesty and Her Majesty’s Government has for some time existed amongst certain Aboriginal tribes of this Colony and has now manifested itself in acts of open Rebellion And Whereas persons in prosecution of the said Rebellion have committed murders on some of Her Majesty’s subjects engaged in their peaceful occupations have pillaged their homesteads and burnt and destroyed their property And Whereas the ordinary course of law is wholly inadequate for the suppression of the said Rebellion and the prompt and effectual punishment of those who are guilty of such atrocity and outrage: … It shall be lawful for the Governor … from time to time during the continuance of the said Rebellion to issue his Orders to all persons whom he shall think fit to authorise in that behalf to take the most vigorous and effectual measures for suppressing the said Rebellion in any part of this Colony which shall appear to be necessary for the public safety and for the safety and protection of the persons and properties of Her Majesty’s … loyal subjects”.Hence martial law was enacted empowered by the Governor where and however he saw fit. Anyone taking up arms or aiding or in fact at any time the Governor determined any action to be rebellion martial law could be enacted. What did that mean? Anyone determined to be in breach of this Act was then determined to be committing an act of war or treason. They could be put to death held in penal servitude arrested detained in custody or be subjected to any other action determined necessary including land confiscations.The second part of this kōrero I want to attribute to Danny Keenan who I understand is here. I recognise him and also Wikitōria his mother who is not here with us but is certainly here in spirit I am sure. I want to recognise the kōrero that he wrote in the Mana magazine because it was the first time I ever heard of Wīremu Kīngi. So Mr Keenan quotes the historian Ann Parsonson in describing the rangatira Wīremu as “a chief of great influence and authority who … stood on his dignity and kept his distance from those he saw as … careless of Māori rights”. When he died in 1882 though the Taranaki Herald described him as a “turbulent chief to whom may fairly be attributed the difficulties and troubles Taranaki has passed through”. By the time of his death in 1882 in addition to being left virtually landless the people of Te Atiawa had been subjected to wrongful imprisonment alienation from the whenua death through battle and through lengthy incarceration poverty and then furthermore this ongoing mistrust—demonised by the local settlers and authorities of the time.However in 1927 the royal commission—Danny explains in his article—charged with investigating the confiscation said of Wīremu and his people that they were not in rebellion against the Queen’s sovereignty: “The Natives were treated as rebels and war declared against them before they had engaged in rebellion of any kind and in the circumstances they had no alternative but to fight in self-defence. In their eyes the fight was not against the Queen’s sovereignty but a struggle for house and home”. I think that fairly and clearly sums up exactly what has happened here: determined to be in rebellion and then absolutely shown that that was completely wrong.I just want to conclude with an acknowledgment of the Land Wars petition that has come to the House. The Land Wars petition wants to find a day—and we have had “Parihaka Day” proposed up in the members’ bill ballot but you know we will discuss that. The Land Wars have been called Land Wars because to call them the “Māori Wars” or the “Māori Land Wars” does an injustice. People think that Māori fought against the Crown fought against settlement fought against sovereignty. This is an example of where that is exactly not the case. That is exactly not the case; they defended their rights for house and home. Until we acknowledge in our own country that the first war we engaged in was here in our own whenua enacted upon the people indigenous to this country then we cannot move forward and overcome the issues in the New Plymouth District Council where they blindly cannot see that representation will benefit them not inhibit them—where we cannot even get two street names named for those Māori words; people go “Oh my goodness how will I pronounce them?”.I do not want to take up more time. Danny’s words in recognition of Wīrēmu Kīngi and the Suppression of Rebellion Act itself clearly outline the injustices of the Crown and our people’s overwhelming resilience struggle and tenacious attitude and our ability to roll with the punches and move on. Here we are in all humility willing to work and try again with the people who continue to try to suppress us. I want to acknowledge Te Atiawa and Mahara tēnā koe ā tēnā koutou otirā tēnā mai rā tātau katoa [good luck and at the same time to all of us].RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Deputy Speaker ā tēnā koutou e Te Whare. E Te Atiawa tēnā koutou; nau mai haere mai ki Te Whare Pāremata e takatū nei. Nau mai haere mai ki te whakatutuki I ngā wawata ō rātou mā. He rā nui tēnei he rā whakahirahira.Ka huri ki a rātou kua whetūrangitia haere koutou haere koutou. Hoki mai ki a tātou te hunga ora ki a koutou ngā rangatira huri rauna I Te Whare tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Deputy Speaker and acknowledgments to you the House collectively. Greetings to you Te Atiawa salutations and welcome; welcome to the House of Parliament standing here in readiness. Welcome and welcome to the fulfilment of the aspirations of those others. This is a great and magnificent day.My thoughts turn to those who have passed away and have become immortalised in the night sky. You the deceased journey on depart. I come back now to us the living and to you esteemed ones throughout the House; greetings commendations and congratulations to you collectively and to us all.]Kia ora Mr Deputy Speaker. It is a pleasure to be able to speak at the first reading of this very significant Treaty settlement bill. Can I acknowledge Te Atiawa and those who have travelled from far and wide to come to the House today to witness this historic occasion. We are dealing with Te Atiawa ki Taranaki but as we all know the diaspora of Te Atiawa spreads far and wide far and wide: from Taranaki to Kāpiti to Porirua to Pōneke/Wellington to the top of the South Island—Te Tau Ihu o te Waka a Māui—and stretches all the way over to the Chatham Islands. I have the great pleasure of being a servant to the extended whānau of Te Atiawa in looking after the tūranga of Te Tai Tonga. Can I acknowledge my predecessor who is sitting there the Hon Mahara Okeroa—you are gracing us with your presence in the House today. Tēnā koe e te rangatira.This is a significant bill. I want to encompass the totality of Te Atiawa because of all of the whanaunga connections that bind iwi and all the hapū together. I know that people have travelled from far and wide and it is wonderful that they could be here today. I like to draw on my own connections to things and when I think of Te Atiawa I think of my cousins in Waitara the Tirikatenes and Baileys who are part of the Ōtaraua hapū. My Uncle Charles worked the land and was a very very distinguished Māori Farmer of the Year on two occasions and helped establish Parinihinihi ki Waitotara Inc. I do think of all of those things.I also think back to my grandfather who came into this House in 1932—that was a while ago. He came in as an independent Rātana MP. In his maiden speech he specifically referred to the grievances of the Taranaki people. That was one of the main foci of his mahi—to make sure that those grievances were addressed. It has taken a while—it has taken a while but here we are in 2016 and we are at the first reading for Te Atiawa. Do I have a long call Mr Deputy Speaker? I am not sure.Mr DEPUTY SPEAKER: You do.RINO TIRIKATENE: I do. Oh thank you. I will make sure I extend it out. I do think back to all of those who have gone before and all of the work that goes into these settlements. I have had the privilege of being part of this parliamentary process that we go through formerly as a member of the Māori Affairs Committee considering these bills. It definitely is humbling to acknowledge first and foremost the history and the grievances that are acknowledged through these settlement bills.I do not need to traverse all of the history. I think the most important thing is that the history is documented in black and white and that it is acknowledged by the Crown and the apologies are there as well. Although those might be words on the statute book it means a lot to Te Atiawa whānau whose generations of whānau have had to carry that burden carry the hurt and the mamae [pain]. If there are any real powerful words Māori power words that are on the negative side they would be te muru me te raupatu [the plundering and confiscation]. To have that inflicted upon an iwi is the ultimate of grievances. These people have suffered through that.We are fortunately here at this stage on this occasion addressing these matters and we do it in a very positive proactive and congenial way. I acknowledge all the members of the Māori Affairs Committee who will be considering this bill and no doubt will be going to Taranaki to hear submitters on the bill. From there I am sure more kōrero will come forth. In the meantime I acknowledge my tuakana Kelvin and his speech today. We must never downplay the hurt and the significance of the muru me te raupatu that took place.I was just looking at the New Zealand Government questions and answers on these settlements. They do not talk about anything like that. All they talk about is: what is the cost to the Crown? Is any private land involved? Are the public’s rights affected? Do they have the right to come back in the future? Those questions and answers are tailored to an audience that I believe really needs to know the full historical background to these claims settlements. Although this might put at ease certain private property owners or those who are concerned about the fiscal cost to the Government I am so pleased today that all the speakers in the House have been able to cover in great depth the history the background and the hurt that has been inflicted on our Te Atiawa whānau.I just want to conclude by once again acknowledging Te Atiawa who have come here. I believe that this is—no there are more settlements to come through Taranaki because we have to address the maunga I understand and Parihaka as well. This is one aspect of Te Atiawa—just one aspect. Obviously we have had Te Tau Ihu settled. We have had Port Nicholson settled. I believe Kāpiti and Porirua are in progress. This is just one aspect of the wider Treaty settlement for Te Atiawa and it certainly is a pleasure to be able to speak at this first reading. I commend this bill to the House. Kia ora tātou.Dr SHANE RETI (National—Whangarei): Tēnā koe Mr Deputy Speaker. It is a pleasure to speak in the final call on the Te Atiawa Claims Settlement Bill. E rau rangatira mā ngā mihi ki a koutou i tēnei rā mō tēnei mahi hirahira. Nau mau haere mai.[Esteemed ones of a hundredfold acknowledgments to you on this day in regard to this magnificent accomplishment. Welcome welcome.]I wanted just very briefly to speak to some of the introductory sentences at key parts of this bill because what is said is enlightening but what is written is binding. So I think it is important to cover some of these points. There are five key points to this bill.Let me start with the acknowledgment. The opening sentence to the acknowledgment states: “The Crown acknowledges that despite previous efforts made in the twentieth century it has failed to deal in an appropriate way with the grievances of Te Atiawa and that the recognition of these grievances is long overdue. The Crown hereby recognises the legitimacy of the historical grievances of Te Atiawa”. It then concludes the acknowledgment with the statement “The Crown acknowledges that its breaches of the Treaty of Waitangi and its principles during the nineteenth and twentieth centuries have together significantly undermined the traditional systems of authority and economic capacity of Te Atiawa and the physical cultural and spiritual well-being of its people. The Crown acknowledges that it has failed to protect the rangatiratanga of Te Atiawa in breach of its obligations under Article Two of the Treaty of Waitangi.”There are several key parts here. The apology follows. Part 1 clause 15 talks about the settlement being final. The cultural redress follows in Part 2 clauses 26 and 27: cultural redress under conservation protocols fishery protocols and taonga tūturu which is further defined under the Protected Objects Act. That is kind of interesting because as defined in that Act taonga tūturu relates to an object that relates to Māori culture history or society and that was or appears to have been manufactured or modified in New Zealand by Māori or brought into New Zealand by Māori or used by Māori and is more than 50 years old. That is encompassed under the cultural redress. The final part is the commercial redress which talks about the ability of the Crown to transfer properties. The Minister of Conservation may grant easement and the right of first refusal on right of first refusal land—that is a very short summary.Negotiations began decades ago on this settlement and many who have worked on this are not here today. Many have taken that long last walk to our heavenly father and they are advancing the prosperity of their people their values and their traditions. So we give them thanks and we commend their bill to this House today. Thank you.Bill read a first time.Bill referred to the Māori Affairs Committee.WaiataTaranaki Iwi Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I move That the Taranaki Iwi Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider the bill.In July last year I attended the initialling ceremony for the Taranaki iwi deed of settlement at Puke Ariki in New Plymouth and then the signing of the deed at the stunning and culturally significant Pukeiti in September. There were very large crowds gathered at both those memorable occasions and I am sure many of the same people are here in Parliament today to witness the first reading of this bill. As I said in the Te Atiawa debate just a few minutes ago it is so appropriate that the first reading for legislation to address the wrongs the Crown has done to Taranaki iwi takes place on 16 March as it was on 17 March that Crown troops at Waitara fired the first shots in the Taranaki Wars. So to the people of Taranaki iwi nau mai haere mai.Let me start with a few acknowledgments. I acknowledge those who are in this House today and I want to also mention those who have passed on over many generations while the iwi pursued justice. These include Te Miringa Hohaia who sadly passed away during this work. I want to acknowledge the trustees of the Taranaki Iwi Trust; the claims leadership team; the negotiators—a very very talented and distinguished bunch of people; I say that because Mahara Okeroa is with us in the Chamber—Jamie Tuuta Toka Walden and Wayne Mulligan; and all iwi members. I want to acknowledge the chief Crown negotiator Paul Swain for his work on this settlement. I would actually say more about Paul but he is getting increasingly worried that I praise him too much in public and that it may harm his reputation in the Labour Party so I am going to leave it there. Thanks also to the officials for their work—some of them have moved on from the Office of Treaty Settlements to Te Puni Kōkiri; I think I have forgiven them but it is a pretty mean thing to do to me because they are so good.As the history suggests the journey for Taranaki iwi to settlement stretches back many many decades. Tribunal hearings were held between 1990 and 1995 and the report was released in June 1996—20 years ago. The claims were brought to the Waitangi Tribunal as “Muru me te Raupatu”. It describes the confiscation or the plunder of property as punishment for alleged offences—muru; and the conquest or subjugation of the people by Government control—raupatu. The tribunal as we all know was chaired by Sir Eddie Durie and he found that Taranaki Māori were dispossessed of their land leadership means of livelihood personal freedom and social structure and values. They were denied their rights of autonomy and as British subjects their civil rights were removed. For decades they were subjected to sustained attacks on their property and their person. This statement was in the forefront of the Crown’s mind when entering into negotiations with Taranaki iwi and the Crown knew it had a very long way to go—a very long way to go—to address the profound grievances of Taranaki iwi which I can tell the House are still felt today.Settlement negotiations began in February 2010 when the Crown recognised the mandate of the Taranaki Iwi Trust to negotiate the settlement of all of the Taranaki iwi historical Treaty claims. As I said the terms of negotiation were signed on 17 March 2010 and negotiations began. In December 2012 I signed a letter of agreement that outlined the main aspects of the settlement package and on 5 September 2015 I signed the deed of settlement after it was ratified by members of Taranaki iwi and that was indeed a very very moving settlement.Despite there being some pressure—I have to confess on my part—to conclude negotiations as they saw their whanaunga from Ngāruahine and Te Atiawa moving closer to settlement with the Crown the negotiators held on to their position and did not accept the Crown offer until such time as they were satisfied that their aspirations for Parihaka were being addressed. So again I commend the fortitude of the negotiators because it is their determination that led to the formation of Kawe Tutaki which was set up to provide advice and guidance to the Crown about how the Crown can support the people and the legacy of Parihaka. This group carried out its work alongside but separate to Taranaki iwi’s Treaty settlement. They were ably led by Dame Tariana Turia and Jim Bolger and they submitted their report to the Minister for Māori Development and me last year with the support of the Parihaka community. I am now working up those proposals and will be shortly talking to my Cabinet colleagues about Parihaka based around the recommendations of Kawe Tutaki. I look forward in the not too distant future to announcing initiatives that I believe will help produce a final reconciliation between the Crown and Parihaka.Mr Deputy Speaker I cannot really talk about Parihaka without taking a moment to reflect on the history that sits behind this settlement legislation—of course you know it so well because you represent much of the relevant area in the House. When Māori and the Crown signed the Treaty in 1840 the Crown intended for Māori to be treated fairly and honourably but the Crown has not upheld its obligations as Treaty partner and Taranaki Iwi have been hurt as a result. That hurt stems from a history marked by the Crown’s serious and repeated failures to live up to its obligation to Taranaki iwi under the Treaty. The history of Taranaki iwi is so evidently a history of hardship of suffering and of resilience—and I am grateful for the very kind words of Kelvin Davis but every time we have a debate it is important to read into the permanent record of the House exactly what happened before we talk about the settlement itself.In 1860 the Crown’s purchase of land at Waitara led to war between Taranaki Māori and the Crown. Crown forces employed scorched earth tactics which destroyed Taranaki iwi kāinga pātaka and cultivations. As we know peace was officially negotiated in 1861 but the Crown forces remained in the region. In May 1863 war resumed and in the following years Crown forces again destroyed Taranaki iwi settlements and cultivations. These people suffered severe distress and hardship and many lost their lives. In 1865 the Crown proclaimed 1.2 million acres of Taranaki land to be confiscated including all of the Taranaki iwi rohe not yet purchased. The following year a process to compensate loyal Māori for the confiscation of their land was established but large tracts of Taranaki iwi lands had already been allocated to military settlers and almost all of the land eventually returned was granted as we know under individualised title extinguishing customary tenure.In 1865 Taranaki iwi responded to the plight of war and Crown acts of violence with an alternative non-violent action. We know the story about the establishment of the settlement at Parihaka in the very heart of Taranaki iwi rohe. It became a flourishing community guided by principles of discipline of faith and of non-violence to resist further land loss and promote Māori independence. I was so pleased and honoured to be able to visit Parihaka last year and talk to the community. Over the years the population grew steadily as those who had been dispossessed by war and confiscation sought refuge.During the 1870s the Parihaka community engaged in a campaign of passive resistance against Crown attempts to make more Māori land available for European settlement. In 1879 and 1880 the Crown set aside the normal processes of law and detained many Taranaki iwi people without trial in the South Island. Then on 5 November 1881 Crown troops invaded Parihaka dismantled the settlement and forcibly removed many of its inhabitants. Te Whiti and Tohu were arrested and held without trial for many months. Over the following days some 1600 men women and children not originally from Parihaka were made to return to their native homes houses and cultivations were systematically destroyed and stock was driven away or killed. Māori gatherings were restricted and entry to Parihaka was regulated by a pass system. This was a veritable assault on the human rights of Taranaki iwi but even at the darkest hour this iwi remained staunchly committed to those principles of passive resistance.The day we signed the deed of settlement a poi composed by the women of Parihaka was performed at the deed signing and it described their experience of being raped and assaulted by the troops. Actually that poi had not been performed for many years and it was an extraordinary moment to say the least in the course of that settlement. It is a testament to the pragmatism and the generosity of Taranaki iwi that in agreeing to this settlement the iwi have foregone full compensation for the loss and prejudice they have suffered as a result of the Crown’s acts and have accepted the need to put the hurt of the past behind them.As I mentioned earlier Taranaki iwi and the Crown signed the deed of settlement in September. Key elements of the redress include that agreed historical account—a very very important part of any settlement—financial and commercial redress of $70 million; the opportunity to purchase specific Crown properties through deferred selection and the right of first refusal; the vesting of 14 properties in fee simple and 15 properties subject to reserve status; the joint vesting of Ngā Motu/Sugar Loaf Islands with Taranaki iwi and Te Atiawa; statutory acknowledgments over 25 sites of significance and deeds of recognition over 14 sites; the option to purchase specific South Taranaki District Council properties if they become surplus; and a proposed model for iwi representation on two standing committees in the Taranaki Regional Council alongside Te Atiawa and Ngāruahine. I certainly hope this package will contribute to mending the relationship between the Crown and Taranaki iwi that has been so badly damaged in the past.Of course the Treaty settlement grievances of Taranaki iwi will not be fully addressed—and Mr Tirikatene adverted to this—until Maunga Taranaki has been settled. Discussions around settlement redress for the maunga will be the subject of collective negotiations with the eight iwi of Taranaki. Ngāti Maru are very close to having their mandate for negotiations. Whenever I see Holden Hohaia I ask him how it is going. It is getting close; it is getting very close indeed. I look forward to the day later in the year when we will all be able to come to the table to discuss the regional settlement.To conclude back in the 19th century Taranaki iwi responded to the plight of war and Crown acts of violence with passive resistance following the leadership of Te Whiti o Rongomai and other prominent Taranaki rangatira. At the time proclamations known as “Te Haeata”  “the new dawn” and “Te Tau Ariki” “a time of prominence” were made to signal an end to the bloodshed and conflict and the beginning of a new struggle for self-determination through non-violent action. I certainly hope that today signifies a new dawn for Taranaki iwi and the beginning of a new relationship with the Crown. I am sure that the Māori Affairs Committee will be dealing with this bill and the Te Atiawa bill as quickly as possible because I certainly hope—I hope Daisy Noble does not get upset about this—what a great day it would be for this Parliament if we could have the third readings of Taranaki Te Atiawa and Ngāruahine claims settlement bills at the same time because I think that would truly be a very historic day in the life of our country.ADRIAN RURAWHE (Labour—Te Tai Hauāuru):Ā tēnā koe e Te Māngai o Te W’are. Āe e kī ana te korero: “He puke ao tā Kahurangi he rua tā Taranaki he pou tā Maru W’akatare he pou ‘oki tā tēnei w’akatipuranga.” Ko Taranaki Te Maunga ko Taranaki Te Iwi ko Taranaki Te Tangata e kore e pau te ika ūnahi nui ti ‘ei mauri ora!Otirā kei te ‘aere tonu te reo poroporoaki ki a rātou mā te tini me te mano kua hinga mai nā puta noa te ro’e o Taranaki. Otirā e tika ana kia tuku atu te reo poroporoaki ki a rātou katoa nō reira e oki e moe e moe ā kāti mō tēnā!E tika tonu kia tuku mihi atu ki ngā uri o Taranaki Iwi ā nō reira ki a koutou kua tae mai ngā hapū o Taranaki Iwi a Ngāti Haumea Ngāti Haupoto Ngāti Kahumate Ngāti Māhanga-ā-Tairi Ngāti Moeahu Ngāti Tamarongo Ngāti Tara me Ngāti Tūhekerangi koutou katoa anei ahau e tuku mi’i atu ki a koutou i tae mai ki te w’akarongo ki te pānuitanga tuata’i o te pire nei. Nō reira nau mai ‘aere mai w’akatau mai![And thank you Mr Deputy Speaker. Yes the saying goes like this: “Kahurangi has a worldly hillock Taranaki has a chasm Maru W’akatare has a pillar and so has this generation.” Taranaki is the mountain Taranaki is the tribe Taranaki is the man and will never perish for they are like a tough scaled fish; behold the breath of life!The farewell tributes continue to them the myriad the thousandswhohave fallen throughout the region but at the same time it is fitting that they are all accorded a farewell; so rest sleep and slumber. Let us leave that there.It is right that the descendants of the Taranaki tribe are welcomed and so to you the subtribes of the Taranaki tribe who have arrived here—Ngati Haumea Ngāti Haupoto Ngāti Kahumate Ngāti Māhanga-ā-Tairi Ngāti Moeahu Ngāti Tamarongo Ngāti Tara and Ngāti Tūhekerangi; all of you—I welcome you who have arrived here to listen to the first reading of this bill. So welcome welcome and greetings.]I too want first of all to acknowledge the speech from the Minister. He has outlined some of the historical account in the very short time that we have available so I want to just merely rather than repeating that endorse the words that he has said.Like the previous bill the historical account is somewhat sad reading but I stand again to acknowledge all of the things that are in that historical account. I want to also point out to the House that that is a negotiated historical account. From my experience of being part of a Treaty claim you do not always get what the claimants want inside that historical account. No doubt at the appropriate time if that is the case for Taranaki iwi they will have the opportunity to have their say perhaps through the select committee process on those issues that may not represent the magnitude of the breaches of the Treaty from their perspective. I think that is important for us to be mindful of—that this is a negotiated historical account.But I do want to acknowledge all of the things that are in that historical account. I cannot begin to imagine the intergenerational and historical trauma that is borne out by the generation of today which bears those Treaty breaches. I want to acknowledge just how difficult that is and as I said in the debate on the Te Atiawa bill this iwi makes a significant gift to the people of New Zealand by accepting this settlement. It is but a fraction as Kelvin Davis pointed out in his speech in the Te Atiawa debate. It is but a fraction of the value of what was lost.But more important than that—why would you do it? Why would an iwi settle for maybe 1 or 2 percent of the value of what they lost? I have been in a position to ask myself that. The only reason you would do it is for the future generations so that future generations can have the opportunities that were denied to our parents grandparents and great-grandparents through the process of colonisation through the process of raupatu through all of those processes that were totally foreign to our people and denied us being full citizens of our country. So that is why you would do it I think.I have read some of the press releases or interviews from Te Kāhui o Taranaki Trust and they are very positively focused. They are focused on the future. They are focused on how things can be improved for future generations. So I acknowledge the people of Taranaki iwi and the settlement trust for their tenacity in getting to this day which is 1 day out from a very significant date which the Minister has pointed out.I continue to acknowledge the work that has been done by the trust but I also want to acknowledge the negotiators Jamie Tuuta Mahara Okeroa Wayne Mulligan and Tokatūmoana Walden. Tēnei te mihi atu ki a koutou e kaha ana ki te ma’i i ēnei mahi.[I acknowledge you who worked hard at these tasks.]It is not an easy path to navigate the pathway of the settlement process. There is a lot to contend with. I did it once and I think Jamie has done it twice. I do not think I would have the stamina to do it twice. I particularly mihi to you Jamie.The Minister also pointed out some of the mechanisms that are within this Treaty settlement bill. There are 25 statutory acknowledgments. I just want to touch on that mechanism. I think the best part about the statutory acknowledgment of those 25 sites is that any person from Taranaki iwi any whānau any hapū can attend any one of a number of processes including the Resource Management Act processes and quote the statutory acknowledgment as part of their connection to that site. That is an important mechanism. I do wish that it was for a longer period. But I understand that the very first ones were for 20 years and so every one since then has been for 20 years. I do not want to take up too much of the House’s time otirā [although] I want to just acknowledge the Taranaki iwi. Nō reira kāore e roa tēnei tū oti noa e tika ana kia mi’i atu ki a koutou mō ō koutou kaha kia mahia ēnei mahi kia whakaae ki tēnei pire nō reira tēnā koutou ā tēnā tātou katoa.[Therefore this call will not be prolonged but it is right that your efforts to do these tasks and to approve this bill are acknowledged. So well done and congratulations to you and to us all.]MARAMA FOX (Co-Leader—Māori Party): Tēnā koe e Te Mana Whakawā. Anō nā ka tuku mihi ki a koutou kua hui nei i tēnei rangi he rangi whakahirahira tēnei. E tika me pānuihia te hītori o tēnei rohe o Taranaki Iwi o Atiawa ki roto i te pukapuka o Te Pāremata nei ko Te Hansard tēnā.[Thank you Mr Assistant Speaker. And so I acknowledge you who have gathered here on this important day today. It is fitting that the history of this region of the tribe of Taranaki and of Te Atiawa is read in that official publication of Parliament Hansard.]Hansardis where we record every single word that is uttered in this House. For time immemorial you will be able to look back and find the words said about your people our people and this nation in this House. In fact the first time I understood that I had been reading a research paper into the native schools of Aotearoa and in the Hansard of the debate in this House it said that “the time has come to decide whether we should exterminate the natives or civilise them.” No way—they did not actually use those words. Well yes they did and we found them in the Hansard of this House when discussing the Native Schools Act 1867. So when I entered Parliament a little over a year ago now the first thing I did was roam the hallways looking for the place they discussed that. I wanted to see the seats those men sat in when they talked about exterminating our people. I wanted to see the building that housed that debate. I was happy to find that it had been burnt down in a fire and what we stand in today and the adjoining buildings is what replaced it. I thought: “Well there you go.”Though the fire burnt down the building the record remains—the record of those discussions of the extermination of our people. So it is right that we read into the history of this place the names of our rangatira the injustices that were carried out against them in Taranaki in Te Atiawa—in fact it is very difficult to sit here as a member of Parliament and listen to that record. The first time I did it I was bawling. I just could not believe that I was sitting here listening to the injustice of this place on our people. See that is why I have got a tissue because it is hard it is difficult. It is difficult not just for us here. Obviously it is far more difficult for you all and for our tamariki our mokopuna.Then we think of all of those ancestors who did not make it to this day when 30 years ago they started to talk about bringing a claim; when 20 years ago they prepared the papers; when all through the years since they have been negotiating trying to get some settlement. Think of those who did not make it to see the outcome of their efforts.Adrian Rurawhe described the magnitude of these things. Let us talk about the magnitude for a little bit. Here is the real-life magnitude of the Treaty process and the settlement of this country. When I walk out of the Wellington Railway Station I am met with the statue of Mahatma Gandhi—fantastic! I like Gandhi—he is a good guy. But where is Te Whiti o Rongomai and where is Tohu Kākahi? Mahatma Gandhi reputedly took his stance on peaceful protest from their movement—from your movement. And yet there is his proud statue standing there. And I look around and go: “What country am I in?”. Where are the symbols of our people that recognise their great sacrifice and their foundation in the way that we view one another and who in all humility—despite everything that was thrown against them—still stood up and said: “I am here for peace.”?Te Whiti o Rongomai 1881 in which year he talked about Parihaka said: “Though the lions rage still I am for peace … Though I be killed I yet shall live; though dead I shall live in peace which will be the accomplishment of my aim. The future is mine and little children when asked hereafter as to the author of peace shall say”—not Mahatma Gandhi but—“ ‘Te Whiti’ and I will bless them.”Oh my goodness. That is the magnitude of what we have to overcome in our time right now in every moment we sit in this House and every time we debate whether or not we want to recognise someone’s Treaty rights in this bill or that bill. Every time we come here and debate with the Government of the day how we can try to redress the disparities that have come about through years and years of the things that have been described here today we have to uphold the legacy of Te Whiti.It is by no accident that we have a member’s bill now in my name—to be fair I took it over from my learned colleague Te Ururoa Flavell—for Parihaka Day. It is no accident and yet just last week we met two beautiful young women who came to us with a petition about the Land Wars. They never knew growing up and attending school in the place where they lived that just down the road raupatu war the loss of life in the settling of this land had happened—just down the road. We do not teach it in our schools. We do not tell the shared history of our nation. Our children do not know that more lives were lost in the settling of this land by Kiwis New Zealanders than in the First World War—for our people. Yet we do not acknowledge it.So Parihaka has become a symbol not just of peace but of the future with the group that has been headed and chaired by the honourable Dame Tariana Turia. In all your humility you have not looked to the grievances of the past but you have looked to the future to find ways forward to change the situation that we find ourselves in. I honour you your resilience and your strength and your determination to hold on to the white feather not as some people want to label it as a symbol of cowardice—please! Let us embrace our own symbols. That feather represents the peaceful movement and the actions of great rangatira that we can emulate today through forward progressive thinking.We as a Government can join with that group your people our tamariki to carve out a place of the way we should live in a duality of nationhood for all time and for ever. I am honoured and humbled to be here today in the presence of these people and to recognise the efforts of their ancestors in carving out this nation. I commend this bill to the House. Tēnā koutou katoa.ANDREW LITTLE (Leader of the Opposition): Tēnā koe Mr Assistant Speaker. Tēnā koutou e Te Whare. Can I begin by acknowledging all those who have travelled from Taranaki to be part of this very important morning as we process the Te Atiawa Claims Settlement Bill and the Taranaki Iwi Claims Settlement Bill through the House.I take the opportunity to speak on this the Taranaki Iwi Claims Settlement Bill knowing that this morning we are talking about those settlements that have pervaded across Taranaki. Can I acknowledge the negotiators of this settlement Jamie Tuuta Mahara Okeroa Wayne Mulligan and Toka Walden. Can I also acknowledge the Minister for Treaty of Waitangi Negotiations Chris Finlayson and his team for concluding a settlement the significance of which I think is almost impossible to comprehend.As someone who grew up in Taranaki—perhaps I should just pause for a moment and also acknowledge someone whom I will mention very shortly His Worship the Mayor of New Plymouth Andrew Judd. As someone who grew up in New Plymouth and had my formative years there you know I learnt nothing of the Māori history of Taranaki which is of course not just the Māori history of Taranaki; it is the Pākehā history as well. We see in this settlement in the acknowledgment of the historical events that are the cause of the grievance and the apology that has been recorded actions and events that would have seen the end of a people in a different age and that would have suppressed a spirit and destroyed a community.When I read the history of it what calls out for attention and celebration and acknowledgment is that a spirit of peace and of justice has prevailed against some of the worst atrocities that humanity can cast upon itself. When I look at the mass confiscation the raupatu; when I look at the brutal treatment of those who stood up against an unjust Crown and unjust colonial forces not just being incarcerated but being incarcerated hundreds of miles from their people and from their rohe; and when I look at the treatment of Te Whiti o Rongomai who preached and lived and lived by a creed of peace and peaceful action—for him to be brutalised in the way he was treated—it is a matter of awesome wonder that the spirit that he represented and the sense of justice that has been pursued has brought us to this place. Those who have been imbued with it know it and understand it have not resorted to the kind of violence that was visited upon Taranaki Māori. Instead it has led to a dialogue a negotiation an accounting of the history and at least some form of settlement.As my colleagues have already asked—Adrian Rurawhe and Nanaia Mahuta on the previous bill the Te Atiawa Claims Settlement Bill—how do you compensate how do you genuinely atone for the actions that are recorded in these settlements? I think one of the encouraging aspects of the settlement—both settlements—is the representation on one of the committees of the Taranaki Regional Council because if there is one thing that the denial of the rights of Māori to their land and their taonga means it is the loss of that right of decision making of determination over it. It is one small gesture. It is one small step that restores that right to have a say. I think it is fair to say it probably barely goes far enough—in fact it is unlikely to have gone far enough and I say that because I know that even in the last 2 or 3 years there has been a debate in Taranaki about the representation of the Māori voice on public bodies on the local government up there. It has not been a particularly instructive debate. It has not been a particularly pleasant debate observing it both from here and when I have been in the region.So where I get to with both bills—with this bill too—is that although here we celebrate the settlement the sense of peace that can now be brought over these grievances and to that extent a closure I hope that it is also a beginning: a beginning of Pākehā in Taranaki understanding and acknowledging the history that our ancestors were part of. It is not about being shamed by it or being embarrassed by it or feeling hōhā about it. It is about understanding as the beginning of that respect that we must have for each other that those who have a claim to the land have been brutally treated. If this settlement does anything constructive for all inhabitants of Taranaki Māori and Pākehā let it be the beginning of that understanding and perhaps the beginning of a process to accept that each must have a role in all the institutions across the communities of Taranaki—the public bodies and those organisations that make up and contribute to the life of the region.I take the opportunity to welcome the folks from Taranaki to be part of the celebration of this legislation and this settlement and to hope that it heralds a beginning for Pākehā too as we come to terms with and understand a history that I think for far too long we have preferred to ignore. Now we have the chance for understanding and the chance for a genuine peace and genuine justice that will serve all of us well. Kia ora.NUK KORAKO (National): Tēnā koe e Te Mana Whakawā. Tēnei ka hoki atu ki a kōrua nei e Te Minita Te Hōnore Chris Finlayson me Te Hōnore Te Ururoa Flavell kia ora. Tēnei te mihi ki Te Rakatira o Te Rōpū Reipa a Andrew Little e mihi atu ki a koe me koutou rā tēnā koutou katoa. E Te Iwi o Te Kāhui Mauka Taranaki tēnā koutou tēnā koutou mauria mai ō whakaaro ki te kaupapa nunui ki te kaupapa o tēnei whakaaro mo Te Iwi nō reira e koutou rā ā tēnā koutou katoa.[Greetings Mr Assistant Speaker. I now return to you two in particular Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson and the Hon Te Ururoa Flavell to commend you both. Greetings to you the leader of the Labour Party Andrew Little and to everyone else. My greetings to you the tribe of Mount Taranaki; salutations bring forth your thoughts in regard to this matter of significance and importance for the tribe and so congratulations to you all.]It is indeed an important part of this milestone around the Taranaki Iwi Claims Settlement Bill. We need as we did with Te Ātiawa to acknowledge the iwi’s history and the injustices that have led to this settlement process being very very necessary. Like we have heard this morning with Te Ātiawa and when we look at the grievances from Taranaki iwi there is immense commonality between the two. That commonality is about raupatu it is about a scorched earth policy and it is about “divide and conquer”.My colleague Kelvin Davis this morning gave a great overview in some ways of how Treaty settlements are seen by some New Zealanders Māori and also non-Māori. If I go back to when my iwi Kāi Tahu settled one of the things that came out of that was that it was not about the money. It was about the apology—it was about the apology. This is the commonality that we see with te iwi Māori right across the board when we talk about Treaty settlements. That is something that is so important particularly today when it is a really important part of the history that we are making about the settlements of those terrible times that te iwi Māori went through. So I tautoko—I support—the Minister for Treaty of Waitangi Negotiations in saying that these two settlements are entwined and so these two settlements should move together on a hīkoi to where we all want to go and finally settle.My final part of my kōrero is actually about this settlement here and is particularly related to my ancestral community of not only Ngāi Tūahuriri but also Rāpaki o Te Rakiwhakaputa on Whakaraupō—Lyttelton Harbour—and how it is actually related to our Taranaki monument which is actually in our urupā. The year 1865 saw the start of a non-violent campaign to end the conflict and European confiscation of land in the Taranaki area. As we know this movement was based at the settlement of Parihaka. This was led as we have heard before by those rangatira two of them whom we should be acknowledging within our history of New Zealand. They were Te Whiti o Rongomai and Tohu Kākahi.This movement aspired to the high ideals. It is what we have seen of passive resistance and the opportunity to negotiate with the Crown on equal terms. The number of Māori at Parihaka grew quickly as displaced members moved back to Taranaki. They came to return home—and we know what had happened. Parihaka’s peaceful ways were welcomed by the Crown at least initially. However tensions grew when Te Whiti called for the peaceful eviction of Crown surveyors from the confiscated land in Taranaki.Then as we know the tensions came to a head when Te Whiti instructed men to begin ploughing confiscated land as an act of protest of passive protest: stand behind the hōiho and the plough and plough your own land. These ploughmen were rounded up and arrested and hundreds of them were jailed without trial. Despite the Governor’s proclamations that a trial would occur they were all eventually transferred to Te Wai Pounamu most of them: to Ōtepoti/Dunedin and to Hokitika. In those jails many of them died. Eventually the Crown raided Parihaka arresting its leaders and dispersing its people and the rest is history.The events at Parihaka are something that affect all Taranaki iwi and Māori right around New Zealand—and non-Māori. It is an event that resonates as a symbol of the underhanded dealing confiscation and military action as we have heard. In my own ancestral community as I have said at Rāpaki on Lyttelton Harbour it is very distant from Parihaka—but very very close. There is the monument there—the Taranaki monument—where the followers of Te Whiti were imprisoned on Rīpapa our motu tapu on Whakaraupō. Many died. My ancestors exhumed the graves and brought the tūpāpaku back to our Christian cemetery in our church grounds where we reinterred them.The story of Taranaki iwi’s relationship with the Crown is one of conflict and betrayal and broken promises. Time and time again Taranaki iwi were promised that land would not be sold without the consent of its owners. They were promised that reserves would be set aside for them. These promises were rarely honoured. I once again acknowledge the Taranaki iwi members Taranaki whānui Te Kāhui Mauka. I acknowledge you here and I look forward to this bill coming to the Māori Affairs Committee.The final part of this is that my colleague Shane Reti said something earlier that resonated with me and I am sure with many people. He said that what is said here today this morning is enlightening but what is written here in the bill is binding. Ka tūtohu au i tēnei pire ki te aroaro o Te Whare. I commend this bill to the House. Kia ora.MARAMA DAVIDSON (Green):E Te Māngai: “Kōrihi ake ngā manu tākiri mai i te ata ka ao ka ao ka awatea tihei mauri ora.” kia ora! Ka tū au ki te kōrero i tēnei pānuitanga tuatahi o Te Pire Whakataunga i ngā Kerēme a Taranaki Iwi tēnā koutou. I te tuatahi ka mihi anō au ki a koutou o Taranaki Maunga kia ora. Kua tae mai i te ata nei mō tēnei rā whakahirahira mō Taranaki Iwi. Ka tautoko ahau i ngā mihi whakatau o ōku hoa mahi ki a koutou katoa nau mai haere mai whakatau mai ki roto i tō tātou Whare Pāremata.He āhua tauriterite ngā hītori i waenganui i a Taranaki Iwi me Te Karauna ki ngā hītori o Te Atiawa ōrite ki a Te Atiawa kua raupatutia te katoa o te whenua o Taranaki e Te Karauna. Kotahi miriona eka o ngā rohe o Taranaki i raupatuhia i te tau 1865. I waenganui i tērā te katoa o ngā whenua o Taranaki Iwi. Te mutunga kē mai te kino o tērā. E ai ki te kōrero o Taranaki tūturu kāore e pau he ika ūnahi nui. Nā tōku pānui i ngā hītori nei ka kite au i te tika o tērā kōrero. E pupuri tonu ana a Taranaki i tō rātau Taranakitanga arā Te Reo o Taranaki te tino rangatiratanga o ngā hapū o Taranaki me ngā tikanga me ngā kawa o kui mā o koro mā. E mihi kau ana ki a koutou e whawhai tonu ana mō te whakaoratanga o tō Iwi. Āe kua whārikihia ngā kōrero a Te Minita Finlayson i te tīmatanga o tēnei tautohetohe. He takahi he mamae mārama te kite. E mōhio ana ahau ko wai ka hua? Ko Te Karauna kua wini kē Te Karauna! Hoi anō ka tū kaha a Taranaki Maunga me Te Iwi hoki nō reira tēnā koutou.Ā mō te wā poto—mō te wā poto—ka huri au ki tōku tuakana a Metiria Turei te kaiārahi takirua o ngā Kākāriki i te mea nāna i tuku tēnei hōnore kia tū au hei māngai Take Māori mō ngā Kākāriki. Nōna te hōnore i tuku mai ki ahau ki te tū i tēnei Whare Pāremata ki te kōrero ki te tuku aroha ki ngā iwi mō ngā kerēme Tiriti o Waitangi ā nō reira e mihi ana ki a koe e tōku tuakana.He aha te kerēme o Te Tiriti o Waitangi ki ahau? Ko te mea tuatahi he wero i ahau kia tū ki te kōrero i tōku Reo Tupuna ki mua i ngā Māori katoa. Ki ahau nei ko tērā te tino patu o te Pākehā o Te Karauna i tōku whakapapa. Nō reira māmā noa iho te whakarite kupu hei pepa māku ki te pānui ki te kōrero ki roto i tēnei Whare ēngari he uaua te tuku kōrero tika kōrero tūpuna kia waiho mā te pepa kei mua i ahau. Ēngari mō ngā kerēme whakataunga mō ngā whakataunga o Te Tiriti ko tērā taku wero. Nō reira tērā pea ka piki haere tōku Reo i tēnei Whare Pāremata kia tū ai te hōnore ki te whakamana i te hōnore māku kia tū i tēnei Whare mō ngā kerēme katoa arā mō ngā kerēme a Taranaki i tēnei wā.Ēhara tēnei i tētahi mokopuna o Taranaki ēngari kai te mōhio ahau ki te hōhonu o te hītori o Parihaka mō tātau katoa Te Iwi Māori mō Aotearoa hoki. Nō reira he tino hōnore kia tū au ahakoa te wero ahakoa te mamae ahakoa te whakamā kia whiu atu te pepa ki te taha. Ko te mea nui ko tōku aroha ki a koutou kua tae mai nei tōku mamae i rongo au i te hītori i te patu a Te Karauna i a koutou. Ko te mea nui ahakoa te hapa o tōku Reo nei tonu tōku aroha mō Te Reo ki a koutou katoa tēnā koutou tēnā koutou kia ora mai tātau katoa. Mō te mutunga o tēnei kōrero anei tōku tohu aroha anō nāku i tito tēnei ruri tēnei kōrero paku i te 5 Nōema 2012.[Mr Assistant Speaker: “The birds sing at the break of dawn as daylight appears. Behold the breath of life.” greetings! I rise to speak in the first reading of the Taranaki Iwi Claims Settlement Bill. Acknowledgments to you who have arrived here on this great day for the Taranaki tribe. I endorse the expressions of welcome accorded by my colleagues to you all: welcome welcome and welcome into our House of Parliament.The history between the tribes of Taranaki and the Crown is similar to that of Te Atiawawhose lands were also confiscatedlike Taranakiby the Crown. One million acres of Taranaki’s landswereconfiscatedin 1865 which had a devastating effect. According to tribal lore Taranakiwill never be conquered;they are like fish with great thick scales. As I read the history I discovered how accurate that proverb is. Taranaki continues to maintain its heritage its language its traditions and protocols as well as the independence ofits hapū. I salute those of you who continue to fight for the survival of your people. Yes indeed Minister Finlayson delivered his speech at the outset of this debate describing the abuse and pain that you clearly endured. I recognise who will benefit—it is the Crown who wins!Nonetheless Mount Taranaki and its people will continue to stand strongand so I salute you.For a brief moment I would like to acknowledge my senior colleague Metiria Turei co-leader of the Green Party. She honoured me with the position as Māori affairs spokesperson for the Green Party. She also provided me with the privilege to speak passionately in this House of Parliament to the tribes about the Treaty of Waitangi claims. Therefore I want to thank youmy older sister.What do Treaty of Waitangi claims mean to me? Firstly it is challenging to stand and speak in my traditional language in front of all Māori. In my opinion that is the main weapon that Pākehāand the Crown used to attack my heritage. And so it is easy to put words to paper for me to read in this House. However itis difficult to express myself correctly about ancestral history and to leave the paper in front of me. But speaking on Treaty of Waitangi claims is a challenge to me. So perhaps during my time in Parliament I will become more proficient in the Māori language and live up to the honour of speaking in this House on the settlement of Taranaki’s claims.I am not a grandchild of Taranaki;howeverI know the complex history of Parihaka and its connection to the Māori people and also to New Zealand. It is a great honour to stand despite my painful shynessand throw the paper aside. What is important is thatI express my love for you. What is important is the pain that I felt as I heard the history of the Crown’s assault upon you. In spite of grammatical errors I still express my love for the language to you all. Thank you thank you salutations to you all. In conclusion here is another sign of my love. The following is a short poem that I composed on 5 November 2012.]To finish I remember a poem that I wrote on 5 November 2012 and I end my kōrero with it. It is called “Love for Parihaka”.Bear in mindWe are still digging you out of our tucked away memoriesa knowledge glazed overby the brush stroke of civilisation.Tupuna deedsfrom that time of Parihaka Powerare actions guiding a storyof sassy intelligent resistanceKāore au i te mōhio he aha i tangitangi ai! [I don’t know why I’m crying!]to settle the chroniclesin the genetic waters of Parihaka progenyNow let’s the rest of uspick up our hoepush through those Parihaka waterwayssmashing the flow of miseducationso all our nations mokopunacan recall Te Whiti and Tohu Kakahi …with the might and bang of a firecracker!Kia ora koutou katoa.PITA PARAONE (NZ First): Tēnā koe Mr Assistant Speaker. “Tihei wā mauri ora tuku mauri ora ki te whei ao ki te ao mārama.” Ngā mihi hoki ki a koutou Te Iwi o Taranaki ā koutou e noho nei i roto i Te Whare ēngari i wareware ana au ki te mihi hoki ki a rātou e noho tonu ki te wā kāinga i te ‘hakarongo mai i ēnei kōrero ā me ērā atu e mātakitaki mai ana i runga i te pouaka whakaata; nā reira ngā mihi hoki ki a koutou.[Thank you Mr Assistant Speaker. “Behold the breath of life and wellness to the natural and enlightened world.” I pay tribute to you the tribe of Taranaki seated here but I must not forget those who remained at home and are listening in to these speeches and watching on television; my acknowledgments to you all.]The Taranaki Iwi Claims Settlement Bill continues a process that is aimed at addressing those deeds performed by the Crown against Māori since the signing of the Treaty of Waitangi. While I was listening to the contributions made earlier by my colleagues in the House here I remembered one of the earlier claims from one of the iwi of Taranaki—I think it was Ngāti Mutunga. I can recall the two people who represented their iwi before the Māori Affairs Committee at the time. There were two young gentlemen by the names of Jamie Tuuta and—I just forget the name of the other one other than to say that I have since found out that he married a niece of mine so perhaps I should declare a vested interest given that my niece or their children will certainly be beneficiaries of that settlement.However that aside I can recall my question to them: why were they accepting the quantum that was being offered to them? I will never ever forget the reply that Jamie made. He said: “Pita we do not have the same political clout as other iwi.” I can always remember that. When they talked about political clout they were talking about fellow citizens within the Māori world who seemed to have ready access to the corridors of power. I have never ever forgotten that response. Perhaps one could possibly place that analogy on this particular settlement but be that as it may we have heard—and I agree—that the settlement is about looking to the future.Although it has been said twice in this House that “Words are enlightening but the written one is binding.” I am not quite sure I agree with that because I come from an era where your word is your bond. I just want to make the point here that words may be enlightening but it is not always that people are bound by the written word—they may start out being bound by it but further down the track there is a departure from that. We all need to just remind ourselves of the Treaty of Waitangi itself.Be that as it may I ought to give some history to the background of this settlement bill. We all know that before 1860 Taranaki iwi were participating—successfully I might add—in the trading economy and retained control over much of their customary land. Perhaps having said that the Trans-Pacific Partnership agreement might be of some interest to them. In 1860 the Crown purchased land at Waitara despite strong opposition from Wīremu Kīngi Te Rangitake which led to war between Taranaki Māori and the Crown. It has often been said that the Crown used a scorched earth policy destroying kainga cultivations and food stores. In 1861 peace was negotiated; however the iwi were left only Ōmata and Tataraimaka blocks to occupy. The Crown attempted to reoccupy these blocks as well and as a consequence life was lost amongst the soldiers and war resumed.Land was eventually returned 15 years later to some Māori—not all Māori; the “some” Māori were those who were described as being “loyal” Māori—through individualised title thus extinguishing customary rights. In 1866 Te Whiti o Rongomai and Tohu Kākahi established a peaceful settlement at Parihaka on Taranaki iwi rohe. I think the subsequent events against them probably could be described as one of the worst if not the worst atrocities carried out in the name of the Crown. Hence the bill that we have before us to try to address that particular issue. None the less this whole process has been a lengthy one. Iwi of Taranaki have been referred to as having to endure hardship and having a strong resilience but also having a sense of survival. That is manifest in the presence of representatives of the iwi whānui. It is also represented by the work of those who have been responsible for bringing their claim to this point in its journey.The settlement details are articulated in the bill itself. It makes reference to cultural redress. I just want to articulate some of them—the vesting of 29 Crown-owned sites to Taranaki iwi 14 of which are vested in fee simple 13 are vested as historic reserves; there is the Maitahi Scientific Reserve to be vested as a scientific reserve; and the fee simple estate in the Sutton Road Foreshore Local Purposes Reserve which is vested as a local purpose reserve. There is joint vesting of Ngā Motu or the Sugar Loaf Islands. That will continue to be managed by the Department of Conservation. Of course there are 14 deeds of recognition and the relationship agreement between Taranaki iwi and the Ministry for the Environment.It establishes the following protocols for the iwi. One is the taonga tūturu protocol; then there is the fisheries protocol; and the protocol with the Department of Conservation conserving lands of Taranaki iwi interest. And then of course there is the local government participation redress which allows for direct iwi representation on the Taranaki Regional Council’s two principal standing committees. I just want to make the comment at this time that given that this year towards the end of the year there will be the local body elections I hope that the iwi will actually stand candidates to sit on the full council and then they can determine the membership of other committees as well.Just in closing I want to wish the iwi well. We know that this settlement will never fully compensate them. Again as in all other settlements the nation should be grateful for the generosity that iwi such as Taranaki iwi have allowed for New Zealand to continue its relationship in a way that our forebears anticipated when the Treaty of Waitangi was signed. Nā reira tēnā koe; tēnā anō tātou katoa.The ASSISTANT SPEAKER (Hon Trevor Mallard): Before I call the next member mainly through some of my own slackness in applying the bell we are running slightly behind time and have another bill yet to come up before us. I think it would be exceptionally rude to the people who have travelled here if we did not finish that bill and therefore I am seeking leave that this extended sitting be adjourned at the completion of order of the day No. 11 notwithstanding it may be after 1 p.m. Is there any objection to that? There appears to be no objection.RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Assistant Speaker ā tēnā koutou e ngā rangatira huri rauna i tō tātou Whare. Ā Taranaki iwi Taranaki Maunga Taranaki tāngata tēnā koutou nau mai hara mai ki Te Whare Pāremata e taka tū nei. Ka huri ki a rātou kua whetūrangitia haere haere koutou ā ka hoki mai ki a tātou te hunga ora tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Assistant Speaker and greetings to the esteemed ones throughout our House. To you Taranaki tribe Taranaki mountain and Taranaki people I acknowledge congratulate and welcome you to Parliament House standing here in readiness. I turn now to pay tribute to those who have been immortalised as stars in the night sky farewell depart. I come back to us the living to acknowledge salute and commend you and all of us.]Just to make a brief contribution I stand in support of this settlement bill at its first reading. The Taranaki iwi is very closely related to Te Atiawa whom we have spoken about earlier today. They are closely related and we know that a lot of the grievances and the hara are shared. But I do want to focus on probably one of the darkest episodes in our country’s history and that was at Parihaka which is central to the Taranaki iwi claims.I do acknowledge the kōrero from Marama Fox earlier where she mentioned that recognition should be given to Te Whiti and Tohu. It is great to have a statue of Gandhi on the forecourt of the Wellington Railway Station but it would be wonderful to see greater recognition given to Te Whiti o Rongomai and Tohu Kākahi. They were leaders. They were the pioneers of peaceful resistance of standing up for yourself in a peaceful way. It behoves us I think as a country to give greater recognition to the world-leading stance that they took. We have had many many leaders many prophets who have followed in their footsteps and adopted the same peaceful resistance kaupapa that they established. That is world leading.For all folks who have had the privilege of going to Parihaka it is a very special place. You feel it when you visit there and you see the places where these two great leaders lived and when you meet the people the whānau there. This settlement bill I know goes a way to recognising that and re-establishing Parihaka and that really is the hope. I believe that all whānau who are connected to Taranaki iwi and Parihaka would love to see a thriving community celebrating their tūpuna and their teachings once more because it was very much a thriving community back in the day. I know that I have only a short contribution but I did want to acknowledge Te Whiti and Tohu.I also want to acknowledge my whanaunga Tūtehounuku who mentioned the ploughmen who were interred in Te Wai Pounamu. Certainly whenever I am in Ōtepoti or over Te Tai Poutini and around the wonderful great southern island I do say a little internal mihi and acknowledge those tūpuna and the places where they were cruelly treated as a consequence of the stance that they took in following the wonderful teachings of their leaders. That concludes my brief contribution. I am looking forward to seeing the progress of this bill through the House. Kia ora tātou.BARBARA KURIGER (National—Taranaki - King Country): It is a humbling pleasure to take a very brief call on this bill today. This has a special place in my heart as someone who was also born in Taranaki grew up in Ōpunake very close to Parihaka and went to school with a number of your people. It is my pleasure today to commend this bill to the House. Thank you.PEENI HENARE (Labour—Tāmaki Makaurau):Tēnā koe e Te Māngai o Te Whare. Kei pōhēhē waku whanaunga kua tae mai ka tere mātau ki te haere ki te kai. Nō reira me kōrero ahau me whai wā ahau ki roto i tēnei totohe e pā ana ki tēnei pire o tātau. E tika ana ka papā te whatitiri hikohiko te uira ka tanuku ki runga i te maunga Tītōhea Te Maunga Tapu o Taranaki. Koutou e ōku whanaunga koutou e ngā rangatira he pōhēhē nui tā te iwi Pākehā he iwi wehe Te Iwi Māori kāhore. Ka mutu te pire tuatahi o te ata nei nā ka mihi atu ki a koutou. Ka tae mai ki te pire tuarua o te rā nei kei konei tonu koutou. Koinā te ātaahua o te whakapapa.E te tuahine e Marama kia kaua e mataku ki te mihi atu ki ō tātou whanaunga. Ko te wahine whakamutunga a Rāhiri nā nō roto i a koutou e aku rangatira e aku tini whanaunga. E koutou o Ngāpuhi-ki-Te Uru mihi mai ki a Taranaki ki Te Tai Tokerau. Kāti e aku rangatira e aku tini whanaunga e haere tonu ana ngā mihi ki a koutou. E haere tonu ana ngā mihi ki ō tātou tini aituā kua wahaina mai ki tō tātau Whare i te rā nei. E tangi apakura tonu ana tātau katoa mō rātau kua ngaro atu ki Te Pō.Ka hokinga atu au ki taku kōrero e pā ana ki te whakapapa. Kua kōrero mai tēnei Whare i ngā tūpuna i tūkinohia e Te Karauna e Te Kāwanatanga i roto i ngā tau kua pahure ake nei ēngari ka hoki atu anō au ki ngā kōrero nō mua i taua tāima.Ki ngā tūpuna kia Tūārau ki a Te Hiko-o-Te Rangi ki a Ngātata me te tini o ngā tūpuna nā rātau i waitohu te kawenata tapu o Te Tiriti o Waitangikoinā te whakapapa o tēnei pire. Ka tīmata mai ki roto i te hononga o Taranaki me Te Tiriti o Waitangi. Ka kawea tonu ki roto i te kawenata tapu ngā waitohu o ngā mātua o ngā tūpuna kua tae mai i te rā nei. E aku rangatira tēnā koutou tēnā koutou tēnā koutou.Anā e Te Whare ka mutu te pahūtanga o te pūrepo ka tau te puehu o te tūpara ko konā tonu koutou e Taranaki. Ko konā tonu koutou ki runga i ō koutou whenua e kawea nei i ngā kōrero me ngā manako ō rātau mā kua ngaro atu ki Te Pō. Āe mārika tēnā koutou.Kua kōrero mai Te Minita mō te hono ngātahi o ngā pire katoa o te ata nei e tautoko ana au i tana whakapae tae atu ki te pānuitanga mutunga ki roto i tēnei Whare me noho ngātahi katoa wēnei pire. Kia tau mai koutou kia tau pai tō koutou noho ki roto i tēnei Whare kia hū rō kia whakanuia tātau katoa i ngā pire e pā ana ki a koutou. Tā te mea ka tū au ki runga i Te Maunga Tapu o Taranaki ka titiro atu ahau ki te takotoranga o Te Nukuroa. Nā ko Te Nukuroa kai roto katoa i ngā pire e totohe nei i Te Whare i te ata nei. Mai i te pire tuatahi tae noa mai ki tēnei pire tae atu ki te pire ā muri ake nei. Nō reira e tautoko ana au i te kōrero a Te Minita mō tērā āhuatanga e te pāpā Mahara. E tautoko ana au i ngā mihi atu ki a ia kāti ki a koutou e Taranaki. Ka whakaaro ake ahau i a au e pānui ana i ngā kōrero me ngā kiko o te pire nei e hoa e āhua ōrite ana katoa ngā pire whakatatū kerēme nē? Ko te rahi o te pūtea ki a koutou ko te whakahoki atu i ngā wāhi tapu i ngā wāhi o te ngākau ki a koutou.Ka mutu ko te hiahia o Te Kāwanatanga ki te noho ngātahi ki te whakahaere i ngā rauemi i ngā ratonga kei waenganui i Te Kāwanatanga me koutou o Taranaki. E mihi atu ana au ki tērā āhuatanga. E mihi atu ana auā ki te hia nei miriona tāra ka whakahoki atu ki a koe ēngari kā tangi tonu te ngākau. Ka tangi tonu te ngākau mō ngā mamaetanga kua kōrero mai nei i Te Whare i te rānei.E tika ana kia mihi atu ki te whakaaro nui kia hoki atu a Ngāmotu ki a koutou tērā wāhi tupuna ō koutou. He tini ngā ingoa he tini ngā kōrero e pā ana ki tērā wāhi ki ngā wāhi katoa o Ngāmotu. E tika ana kia mihi atu ki Te Minita me Te Kāwanatanga ko te whakaaro nui kia whakahoki atu aua Motu ki a koutou katoa. Ko te manako kia tū motuhake ngā ingoa o aua moutere mō āke āke āke. Kia tū motuhake ki roto i ngā kōrero aTe Māoria te Pākehā i roto i ngā taumaha kei mua i ā tātau.Ehara tēnei i te takaroa i ngā kōrero kāhore. Ka tautoko mārika ahau i ngā kōrero katoa kai roto i tēnei pire me te hiahia kia tukuna atu ki Te Rōpū Whiriwhiri i Ngā Take Māori ko reira tātou katoa āta wetewete ko reira tātou katoa e haehae ana i ngā kupu i ngā kōrero kai roto. Nō reira e mihi atu ana au ki a koe e kara e Tutehounuku. Tō kaha ki te ārahi i taua rōpū otirā koutou katoa ngā mema o taua rōpū e mihi atu ana au ki a koutou. He nui ngā mahi kai mua i a koutou he nui ngā taumahatanga ka pāngia ki runga i a koutou mō ēnei tū āhuatanga nō reira kia kaha rā koutou kia kaha rā tātau.Hai whakakapi ake i taku kōrero i te rā nei:“He hōnore he korōria ki Te Atua he maungārongo ki runga i te mata o te whenua he whakaaro pai ki ngā tāngata katoa.” Koinā te pai ō tō tātau Reo ka kawea nei ki roto i ngā whakapapa kua wahaina mai i a Peeni ki roto i taku kōrero tae noa mai kitēnei wā. Mā koutou mā tātau eTe Atua e ukaukatia ki roto i ngā taumaha kai mua i a tātau kāti ki roto i te haerenga o tēnei pire ki roto i Te Whare. Kei konei tātau katoa ki te āta totohe ki te āta kōrero ki te āta wetewete i ngā take. Kāti e Te Whare tēnā koutou tēnā koutou e Te Māngai o Te Whare kia ora tātau katoa.[Thank you Mr Assistant Speaker.My relatives who have arrived may think we would soon be going for a meal so as a consequence I should give my contribution. I take the opportunity in this debate to talk on this bill of ours. It is right the thunder crashes the lightning flashes and it strikes the barren mountain the sacred mountain of Taranaki. To all my relatives to you the esteemed leaders the Pākehā people have a great assumption that we are a divided people. On the contrary we completed the first bill this morning and I must thank you all and now we are considering the second bill of the day and you are all still here. This is the beauty of genealogical connections.To my sister Marama donot be afraid to acknowledge our relatives. The last woman Rāhiri comes from withinyour andmy people my esteemed ones and many relations. To you of Ngāpuhi in the west turn and acknowledge Taranaki of thenorth. So to my esteemed ones and many relatives the tributes still flow to you all. We continue to acknowledge our deceased that you have brought along with you to this House. We all still lament themwho have passed on into the distant Night.I goback to my reference in regardto genealogy. The ancestors who wereabused by the Crown and by the Government in the years pasthave been mentioned in this House. However I return to the stories that arose before this time to the ancestors Tūārau and Te Hiko-o-Te Rangi and Ngātata and the many other ancestors who were signatories to the sacred covenant of the Treaty of Waitangi. That is the genealogy of this bill. It begins with Taranaki’s connection to theTreaty of Waitangi. The signatures of those ancestors are imbued in this sacred covenant so to my illustrious ones my greetings and salutations to you all.To the House when the cannon stopped booming when the smoke of the double-barrelledgun cleared Taranaki you were still there.You are all there on your own land carrying the stories and hopes of those who have departed to theNight. Indeed my acknowledgments to you all.The Ministerfor Treaty of Waitangi Negotiationselaborated on the connection of these three bills this morning. I support him and his comments regarding the final reading in this House and the fact these bills should be considered together. May your time in thisHouse be fruitful so that we may all celebrate these bills that pertain to you becauseI stand on the sacred mountain of Taranaki I look at the landscape of Nukuroa. This Nukuroa is in all three bills that we are debating this morning. It is in the first bill this bill and the bill that follows;thereforeI support the words ofthe Minister in respect ofmy senior Mahara. I support the tributes that have been extended to him andindeed to you all of Taranaki. I was thinking as I was reading the details of this billmy friendand found that all the settlement claimswere alike:“Is that correct?”.And the size of the funding that you will receive the sacred places those places that are dear to you and will be returned are similar.Furthermore theGovernment wants to be involved with you of Taranakiin managing those resources and services. I want to acknowledge that aspect. I acknowledge the many millions of dollars that will be given to you but my heart cries out. My heart cries out for the painthat has been expressed in the House this day.I want to acknowledge the wonderful gesture in returning Ngāmotu to you all that ancestral place of yours. There are many names there are many stories related to this place to all the places of these islands. It is right that I acknowledge the Minister and theGovernment for this great gesture in returning these islands to all of you inclusively. It is the wish that the names of those islands remain forever more and remain within all those stories of the Māori and the Pākehā in the turbulent times ahead of us.I am not intending to draw things out. I definitely support all the matters in this bill and the wish that it be sent to the MāoriAffairsCommittee. It is there that we will all analyse and thoroughly go through the details therein. Therefore I would like to pay tribute toyou my good friend Tutehounuku.Your strength in leading your group—and indeedto all of the members of this group I want to acknowledge you all. There is much work ahead of you all;there is much pressure that will be on you all in regard to these matters. Therefore I say be strong let us all be determined.In concluding my speech today I say:“Honour and glory to God. Peace on this earth and goodwill to mankind.”This is the beauty of our language when it is used in genealogy that Peeni has bought into the discussion right up until this stage. May you and indeed all of us through the assistance ofGod persevere through the difficult times ahead of us and through the passage of this bill in theHouse. We are here to fully debate discussand analyse the issues so to the House MrAssistantSpeaker greetings and congratulations to you collectively and to us all.]Hon TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koeMr Assistant Speaker kia ora tātau ngā taokete o Taranaki tēnā koutou e Rangitāne kua tae mai i te rā nei. Kaua e pāpōuri mai e kore au e noho mō te roanga o te kōrero e pā ana ki a koutou ēngari i tēnei wā kua hāngai tonu taku titiro ki ngā taokete o Taranaki Maunga.E hoa mā he tīmatanga kōrero māku me pēnei rawa te waiata te ngeri.Titiro titiro ki Te Maunga Titōhea!Runga o Parihaka WaitotoroaNgāti Moeahu Ngāti Haupoto!Ko te tākiritanga ki te kahu o Wikitōria kaitoa kaitō-a!Ko Tohu ko Te Whiti ngā manu e ruai-i patu te hoariri ki te rangimārie kss auē kss auē!Ahakoa i te pāhuatanga o Parihaka uē uē uē hā!Pai tonu tērā waiata tērā ngeri ki a au. Kai reira te pūtake o te rā nei—kai reira te pūtake o te rā nei. He kōrero mō te māia o Taranaki ki te tū i runga i te whenua. He kōrero anō rā mō te haerenga mai o te hōia o te koti whero ki runga i te whenua ēngari pai mai kino mai māia tonu te tū o Taranaki. I te wā o te ua i te wā o te marangai anei anei ngā uri kua tae mai. Ēngari me pēnei te kōrero ki a tātau he iwi a Taranaki he Iwi. Arā anō ngā iwi o Taranaki. E ai ki tā wētahi e waru ki ētahi ā rahi ake. Ēngari Te Iwi nei he Iwi. He pērā anō hoki a Te Atiawa he Iwi kua tae mai me ō rātau take. Ēngari mō Taranaki whānui tonu ko te roanga o nga kōrero he aha kai te pūtake o ngā kōrero? He muru he raupatu ko te whenua. Nō reira koinei te mihi kai ngā taokete haramai haramai haere mai.I a au e tū nei ka tangi ake ki a Te Miringa koirā tērā kua riro. Koi ia tērā i kawe i ngā kaupapa o Taranaki. Ēhara i te mea ko ia i tōna kotahi ēngari ko ia tērā i te ūpoko i whakakanohi nei i ngā āhuatanga o tā koutou kerēme e hoa mā kai te mōhio koutou. Ka hoki ngā mahara ki tana waka karukaru nei ēngari ā mō te haerenga ki ngā huihuinga kāre he tangata i tua atu i a ia. Haere ki uta haere ki tai ko Te Miringa tērā. Ko tana whānau i rongo nei i te pōharatanga ko tana whānau e whakanuia ana i tēnei rā. Ka tangi ake kāre i konei i tēnei rangi.Te āhuatanga ki a koe e Pare me tō māmā nō nātata nei tātau i tuku atu ai i a ia ki Te Kōpū o Papatūānuku. Koutou Te Atiawa te āhuatanga ki a Wikitōria ka tangi ake ka tangi ake. Ko rātau i tohe i te tohe o te pānga o ngā tamariki mokopuna ka tangi ake. Ēngari he mataku nōku ki te kōrero Pākehā ā kei kaha tonu taku tangi.Ka hoki ngā mahara e hoa mā ka hoki ngā mahara ki te tīmatanga mai o taku noho ki roto o Taranaki. I tae atu ki ngā huihuinga tuatahi mō Te Taraipiunara o Waitangi i Ngāti Tama te hui inā kē ngā pukapuka a Te Taraipiunara. Āta wherawherahia ngā kōrero mō te aha? Mō te raupatu me te muru o te whenua. Ā ka hoki ngā mahara ki ngā rā o Parihaka tekau mā waru tekau mā iwa. Ia marama ia marama ia marama kua hoki koutou ki Parihaka ki reira kōrero ai mō ngā tohe mō ngā uauatanga mō ngā taumahatanga. Koinei te rere o te tangi—koinei te rere o te tangi. Kāre he mutunga mai—kāre he mutunga mai. Hāunga ēnei kerēme kāre he mutunga mai. Ko tēnei mea o te muru me te raupatu ka titia ki te ngākau ki te whatumanawa o te tangata.Ka hoki ngā mahara ki ngā kōrero i kōrerohia i te hottest talkback showo Taranaki 94.8 te iarere. Ā Te Korimako tērā nā mātau tērā i kōrero he aha ai? Hai whakatūwhera i te ngākau ā ki ngā kōrero i puta mō Taranaki. Ka hoki ngā mahara ki ngā waiata arā pēnei i tēnei ngeri. Tēnei ngeri arā ngā kōrero pēnei i tā koutou waiata Te Atiawa i te ata nei. Kai reira ngā kōrero mō te āhuatanga o te noho o Te Karauna me Te Iwi. Koinei te tangi—koinei te tangi.Ka mutu ka hoki ngā mahara ki ngā porotēhi ki ngā porotū. Ē ko ētahi o koutou i tērā taha o te taiapa ko au hoki tērā i tērā taha o te taiapa. E porotū whakatū i taku haki me te kī e kī e kī kai te haramai koutou ki konei me te kōpaki a Te Karauna. Ka tangi ake ā kua peke taiapa—kua peke taiapa. Kai tēnei taha o te taiapa i nāianei.Me te kī atu e tika ana te kōrero a Pita a wētahi ē he iti noa iho te moni ka whakahokia atu pakupaku noa ake. Kāre he rerekētanga o ngā kōrero i mua ēngari ā i tōna mutunga kai a koutou te mana kai a koutou te kupu whakamutunga. Ka hoki ngā mahara ki ngā tangi o ngā kuia o ngā koroua. Te āhuatanga ki a Marge ā koia tērā i a ia e kōrero ana mō te muru me te raupatu ka rere te tangi. Ki a Pare ki a Pare Tito ko rātau i te tangi mō te muru me te raupatu.Nō reira ēnei kōrero katoa e hoa mā ka hoki mai ki a au ki tōku whatu manawa i tēnei rā. Ē kāre au i kōrero mō te tohe nui i tū ki Waitara. Ā taihoa ake nei kua whakamaumaharatia. Ko te tū o te tohe ki Te Kōhia. Kāre au i kōrero mō te hunga i parau i te whenua. E kore au e kōrero mō ēnei take katoa i te mea inā kē te whānuitanga o ngā korero. Mō te āhuatanga o te hunga i heria ki Ōtākou i kōrerohia ake nei i mauheretia mō te aha nei? Mō tā rātau whakapono nō rātau tērā whenua. Mō Te Pūrepo kai Parihaka mō te mimi o te Kurī. He kōrero ērā—he kōrero ērā. Kāre au i kōrero mō te ekenga o te hōia kāre au i kōrero mō te noho o te tamaiti o ngā tamariki o ngā wāhine i te rori. Te wā ka eke te hōia ki roto o Parihaka. Koinei te tangi i tēnei rā—koinei te tangi i tēnei rā. Nō reira kua rere waku tangi i tēnei rā kia hoki mai koutou mō tē mea whakamutunga kua harikoa. Ēngari kua harikoa kua tae mai koutou i tēnei rā.Hai whakakōpani i taku kōrero. Kua rongo i te kōrero e pēnei ana te kī a Peeni: “He hōnore he korōria he maungarongo ki te whenua he whakaaro pai ki ngā tāngata katoa.” Koina te āhuatanga o Taranaki. Ngā uauatanga katoa kua noho i roto i te māia ā-ngākau ā-tinana ēngari i te rangimārie. Nō reira anei tētahi waiata. He tohu tēnei he maumaharatanga ki a Te Miringa. Nāna tonu tēnei waiata i whakaako ki a au. I roto i tēnei waiata he pērā anō te āhuatanga he kōrero mō tēnei pire ko te pūtake o tēnei pire ko te pūtake o tēnei rā. E kore e mimiti te āhuatanga o te aroha ki a koutou i rongo nei i te ngau o te raupatu me te muru o te whenua ēngari mēnā ka waiata tātau pea i tēnei waiata tēra pea ka ngāwari mai ai tā tātau noho. E hoa mā naumai haramai. Kia kaha kia māia ā ngā wiki kai mua i te aroaro. Tukuna ngā kōrero ki te komiti hai mea wetewete mā rātau ā taihoa ake nei.Anei taku waiata:Piki mai pūngarehu ka tangi mai te piakara-a!E tō huri runga mō ngā ē rere te maunga wā.E tae e pā tiketike te tai e pa-e ngā tupuhi.Ē tae e pāpi ko ngā nō kāwana te maunga wā.Tū-ia atu tū-ia mai o tāua nei ringaring-a.I te ro-a rori ki kuini tiriti kei maunga wā.Pīkau mai koe Kāwana ko hau tō Ariki.Ko ko-e ta-ku pononga e Te Kuini kai maunga!Arā kai roto i tērā waiata ko te āhuatanga o tā tātau noho tēnā koutou tēnā koutou kia ora tātau katoa kai raro![Thank you Mr Assistant Speaker and acknowledgments to us my in-laws of Taranaki and to you too Rangitāne who have arrived today. Do not be disheartened because I will not be present for the entire duration of the debate pertaining to you;however at this moment I want to focus on my in-law of Taranaki mountain.Colleagues to begin my speech I will perform this chant this posture dance without actions it goes like this.Gaze look upon the barren mountainupon Parihaka WaitotoroaNgāti Moeahu and Ngāti Haupoto!Untie the cloak of Victoria good job serves you right!Tohu and Te Whiti were the two dovesthat slew the enemy with peace alas oh dear!Although Parihaka was plundered push on and move forward satisfaction at last!I like that chant that posture dance without actions. The genesis of this day is from there—the genesis of this day is from there.It speaks of Taranaki’s confidence to take their place on the land thearrival of colonial soldiers redcoatsupon the landbut regardless of the consequences Taranaki remained staunch.Despite the rain the inclement weather here they are—the descendants have arrived. Let me put it this way to us.Taranaki is a tribe—a tribefor goodness’sake! Taranaki have other tribes.According to some there are eight while others claim there are many more. But this tribe is a tribe.The situation is the samewith Te Atiawa:they are a tribe and have arrived with their concerns.None the less in regardto broader Taranaki the story goes on and onbut what are the stories founded on? Confiscation taking without right land.And so this is why I salute youin-lawsand bid you welcome draw close greetings.As I stand here I shed tearsfor Te Miringa for him who has gone.He was the onewhobore theconcerns of Taranaki. It was notas though he was on his ownbuthe was the head of it.He put a face to the circumstances of your claimmy friends but you know that.I recall his run-down vehiclebut in terms of attending meetings there was no other person beyond him.Be it on the coast or further inland Te Miringawas there.His family who celebrate this dayare poorer for his loss.I really mourn the fact that he is not present today.In regardto youPareand your mother who we recently returned to the womb of Mother Earth—to youTeAtiawain terms of Wikitōria I grieve and mourn her.They remonstrated for the benefit of children and grandchildren andohthe grief.I am afraid to speak in English in case I continue to weep.My friends the first time I lived in Taranaki I attended the initial hearings of the Waitangi Tribunal. The proceedings took place in Ngāti Tama territory where the tribunal had a large number of reports about the land confiscations. I remember the meetings at Parihakaheld on the 18thand 19thof every month to discuss a range ofcontentious issues difficultiesand challenges. And that is why there is an endless flow of tears. Even putting these claims aside the flow of tears is never ending. Things like land confiscations pierce a person’s heart and soul.I can remember the comments on the hottest talkback show of Taranakion Korimako radio station on the 94.8FM frequency. We introduced the people of Taranaki to their history. We would recall the songs and the short posture dance with no set movements that I performed. That short posture dancecontained information—like TeAtiawa’s song this morning—about the relationship between the Crown and the tribes. And so I weep so I weep.Furthermore I remember the protests when some of you were on the other side of the fence with me. I was there with my flag protesting against the Crown for coming with their fiscal envelope. I have jumped to the other side of the fence now. I am on this side of the fence now.Pita is correct when he said that you will receive only a small amount of money. Despite the amount it cannot alter the history that has taken place beforehand.Ultimately you have the mana and the final say. I remember the cries of the elders. I want to also acknowledge Marge who also spoke about the land confiscations. We mourn her passingand also Pare Tito. They all cried over the land confiscations.And somy friends I am remembering all of this history from my heart on this day. I have not spoken about the Waitara dispute. And the dispute at Te Kōhia will soon be commemorated. I have not spoken about those who ploughed the land. I will notspeak about all of these thingsbecause there is so much history to talk aboutsuch as those who were taken to Otago and imprisoned because they believed that the land belonged to themsuch as Te Pūrepo at Parihakaandsuch asthepiss of the Dog. That is the history. I have not spoken about the invasion of the soldiers and of how the women and children lived on the road. It was a time when the horses arrived in Parihaka. Thatiswhy I cry today. And so tears have been shed today and when you return for the final reading of the bill there will only be joy. But I am delighted that you have arrived here today.In conclusion I heard Peeni say:“Honour gloryand peace upon the landand goodwill to all people.”This is the nature of Taranaki. They have endured the hardships through courageous hearts and bodies but in a peaceful manner. And so I would like to sing a songthatreminds me of Te Miringawho taught it to me. Within this song lies the foundation of this bill and of this occasion.My love for youwhohavesuffered the pain of the land confiscations will never be diminished. Perhaps if we sing this song it will make us more comfortable. And so to my friends I say welcome. Be strong and brave in the weeks ahead. Send your submissions to the select committee to be considered.Wait a moment here is my song.WaiataWithin that song is thereason we are sitting here now.Isalute and acknowledge you all.]WaiataBill read a first time.Bill referred to the Māori Affairs Committee.Rangitāne o Manawatu Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I move That the Rangitāne o Manawatu Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider this bill.In November last year I was welcomed on to Te Hotu Manawa o Rangitaane o Manawatu Marae in Palmerston North to sign the deed of settlement with Rangitāne o Manawatu. Some 4 months on I am really pleased to extend a warm welcome to the members of Rangitāne o Manawatu who have travelled to be here in Parliament today for the first reading of their bill. It has indeed taken a long time to reach this very important milestone.To those who have worked so hard to make this day possible can I offer my sincere thanks. The enactment of this bill will mark the end of a long-running Treaty settlement negotiation between the Crown and Rangitāne o Manawatu that started in the late 1990s. There are many people who have worked so very hard so that we could reach this milestone today. The bill is the result of much time energy and patience to arrive at a settlement that will provide a platform on which to build a much better future for all the people of Rangitāne o Manawatu.The negotiations were long and complex but Rangitāne o Manawatu always acted constructively relentlessly addressing the concerns of iwi members and striving to achieve an enduring settlement for the iwi. I want to acknowledge all the people of Rangitāne o Manawatu who are with us today as well as those who cannot be here today. In particular I acknowledge those who began this journey so many years ago and worked so hard to make today happen but are no longer with us. I acknowledge in particular the late Ruth Harris the original lead negotiator the late Rangiharuru Fitzgerald Tānenuiārangi Te Awe Awe Kura Te Rangi-Baker and Kararaina Tait who tirelessly served as negotiators. It is their determination and hard work that has got us to where we are today.I also want to acknowledge the Rangitāne o Manawatu negotiators Danielle Harris who took up the role after her mother’s passing in 2007 Maurice Takarangi and Matua Tokatū Moana Te Rangi. They have been outstanding advocates of Rangitāne o Manawatu and I commend them for their contribution over the years.It would be remiss of me not to pay particular tribute to Danielle Harris who as principal negotiator has shown dedication patience and pragmatism all those years while striving towards reaching a meaningful settlement for her people. I always talk about the patience of negotiators but if ever there was a patient and resilient negotiator it is Danielle Harris. Few negotiators have had to put up with what she has had to put up with. I must confess that if it had been me I would have said “I’m out of here” but she did not. Shehas in many respects to use the old joke every Christian virtue except resignation and we are here today because of her efforts. She is in the gallery and I am sure Danielle your mother would be very very proud of you.I want to acknowledge the Crown team and its many iterations over the years the Crown officials from the Office of Treaty Settlements and supporting Crown agencies because they have done a great job. The Manawatu claim Wai 182—and I emphasise Wai 182—was originally lodged by Ruth Harris on behalf of herself and all other descendants of Rangitāne o Manawatu in December 1990 over a quarter of a century ago. Rangitāne chose to pursue direct negotiations with the Crown and in 1998 Tānenuiarangi Manawatū Inc. received a mandate from the claimant community.Terms of negotiation were signed with Doug Graham on 27 July 1998 and a heads of agreement as an agreement in principle was called in those days was signed on 25 November 1999. I know that Sir Douglas was anxious to get it signed before he retired but such is life. Subsequently progress was stalled and negotiations endured a hiatus of over 10 years.The mandated negotiators and the Crown resumed intensive negotiations in 2010 and on 1 May 2015 the Crown and Rangitāne o Manawatu initialled a deed of settlement to settle all the historic claims. As I said the deed of settlement was signed on 14 November of last year. It is fair to say it has been a long time coming. The bill provides for the settlement of all historic Treaty of Waitangi claims for Rangitāne o Manawatu and gives effect to the deed of settlement that was signed in November last year.The background to the claims is a very sad story of unrelenting land alienation. From the mid-19th century through the faulty Crown investigation of the New Zealand Company claims to the acquisition of the Te Ahuaturanga and Rangitikei-Manawatu blocks Rangitāne o Manawatu very rapidly lost large tracts of land while minimal—minimal—reserves were set aside for the iwi. The operation and impact of the native land laws on the remaining lands in particular the awarding of land to individual Rangitāne o Manawatu rather than to iwi or hapū made those lands more susceptible to partition fragmentation and alienation and this contributed to the erosion of the traditional tribal structures of Rangitāne.By the end of the 1880s Rangitāne o Manawatu held approximately 20000 acres of land. From the 19th century much of the remaining land was partitioned by the Native Land Court into blocks which were subsequently purchased by private individuals. The 20th century continued the sad story that I have recounted so many times in this House namely the continued erosion of Rangitāne o Manawatu land holdings. By 1930 land in Rangitāne o Manawatu ownership had dwindled to just under 3000 acres. The remaining land was gradually eroded by further sales and as an iwi this iwi became virtually landless.The accumulated effects of the purchases I mentioned a few minutes ago and the operation and the impact of the native land laws on private purchasing has left Rangitāne o Manawatu virtually landless and this has hindered the social cultural and economic development of the iwi. The impact of landlessness and the loss of traditional tribal structures leading to the loss of customary traditions of language and tribal authority can still be felt and that is why we are here today.The settlement package has a number of components that will be closely addressed by the Māori Affairs Committee and I will not go through those in any detail now. The committee will have to consider the financial and commercial redress as well as the cultural redress. As I have said twice before this morning the Crown does not have the means to fully compensate Rangitāne o Manawatu for the loss and prejudice suffered and I acknowledge their gracious acceptance of the redress contained in this package. I certainly hope that today is going to mark the beginning of a new relationship.Before I commend the bill to the House can I simply say this to the people of Rangitāne o Manawatu: this is the third settlement bill that we have debated today. The imperative is to get the bill off to the Māori Affairs Committee where it can receive very careful consideration by Mr Korako and his team. It may be thought that some of the speeches are somewhat truncated because they are but that does not in any way mean that this bill is not being treated with the significance that it deserves but rather that all members are very keen to see the bill go to the select committee so that we can get it back to the House for the second and third readings and an appropriate celebration to mark all the fine efforts of Rangitāne o Manawatu. I commend the bill to the House.ADRIAN RURAWHE (Labour—Te Tai Hauāuru):Tēnā koe e Te Māngai o Te Whare. Me tīmata au i taku kōrero ki tēnei rangatira ko Whātonga. Mai i a Whātonga ka puta ki waho ko Tautoki; ko Tānenuiārangi me ngā uri o Rangitāne. Nō reira ko Tararua me Ruahine ngā pae maunga ko Manawatū Te Awa ko Kurahaupō Te Waka ko Hineaute ko Te Rangi Te Paea ko Te Rangiaranaki ko Mairehau ko Kapuārangi-ki-Manawatū ko Tauira ngā hapū ā tihei mauri ora!Kei te mi’i atu anō i te ā’uatanga ki ngā tini mate rātou katoa e hinga mai nā puta noa ngā moutere nei. Ngā pīwaiwaka tītakataka ngā reo w’akaoriori otirā te iti me te ra’i te rangatira me te rawakore haere atu rā ki tua o te ārai ki te kāinga tūturu mō tātou mō te tangata. Nō reira e oki e moe e moe ā kāti mō tēnā!E tika ana kia tuku mihi atu ki a rātou mā nā w’ānau me ngā ‘apū o Rangitāne kua tae mai ki te w’akarongo ki te pānuitanga tuatahi o tēnei tā rātou pire. Nā reira e mihi ana ahau ki a koutou aku whanaunga o Rangitāne nau mai haere mai ki tō tātou Whare Te Whare o ngā Raiona. Nō reira koutou mā tēnei te mi’i ake mō ō koutou kaha kia tae mai ki tēnei wāhanga o te whakahaerenga i tēnei tō koutou tō tātou pire nei. Kua roa te wā e tika ana te kōrero o Te Minita rā! Kua roa te wā kua hainatia te pukapuka tūtohu i 1999.Ā kāore e kore ka huri aku whakaaro ki taua whaea a Ruth Harris. Tino kaha a i ia ki te mahi i āna mahi. Tino kaha a i ia ki te hāpai i ngā ma’i tūturu o Rangitāne. E tū ana te hotu manawa a Rangitāne o Manawatū marae e tū ana Te Whare tūturu pūmau e tū ana a Tānenuiārangi o Manawatū me ōna rōpū katoa e tū ana a W’akapai Hauora e tū ana hoki a Kia Ora FM. Koinā te rahi o ngā mahi o taua whaea a Ruth Harris.[Thank you Mr Assistant Speaker. Let me begin my contribution with this noble leader Whātonga. From him emerged Tautoki and begat Tānenuiārangi and so the descendants of Rangitāne were born. So Tararua and Ruahine are the mountain ranges Manawatū is the river Kurahaupō is the canoe. Hineaute Te Rangitepaia Te Rangiaranaki Mairehau Kapuarangi ki Manawatū and Tauira are the subtribes; behold it is the breath of life.I acknowledge as well the situation relating to the myriadswhohave passed away all of them who have died throughout these islands the twittering and eloquent voicesbut at the same time the meek the esteemed the well-off and the impoverished;depart beyond the veil return to the eternal home destined for all of usinmankind;rest sleep slumber there. Let us leave it at that.It is appropriate that I accord a welcome to those families and subtribes of Rangitānewhohave arrived here to listen to this the first reading of their bill. And so I acknowledge you my Rangitāne relations. Welcome come hither to our House theLion’s den. Therefore to youI commend your tenacity to arrive here at this part of your bill and our bill’s journey. It has been a long time and what the Ministerfor Treaty of Waitangi Negotiationsalluded to is right.Much time has passed since that document was signed in 1999.Without a doubtmy thoughts go back to that matriarch Ruth Harris. She was a toiler.She worked hard to elevate matters of a legitimate nature pertaining to Rangitāne to the fore. The establishment of the heart-throbbing Manawatū Marae of Rangitāne the permanent House Tānenuiārangi of Manawatū and all of its affiliated groups Whakapai Hauora and Kia Ora FMas well—thoseare outcomes of Ruth Harris’shard work.]I had the privilege of sitting opposite whaea Ruth Harris on a number of occasions while I was representing Ngāti Apa and I can tell you Mr Assistant Speaker and the House that she was formidable and that she always did her homework. We sat opposite each other on issues like fisheries. They were not easy issues to resolve but I just want to take the time to acknowledge her work in getting this claim to the House. It should not be underestimated what she achieved.Can I also acknowledge the current negotiators and the chief negotiator Danielle Harris.Kāore e kore kei te harikoa tō māmā i tēnei rā.[Without a doubt your mother is euphoric today.]I also acknowledge Maurice Takarangi and Matua Tokatu Moana as well for traversing a very arduous journey to get this piece of legislation into the House. Can I acknowledge also the people and ngā kaumātua o Rangitāne both those who are here today and those listening in no doubt. Ngā mihi nui ki a koutou.There are a number of redress elements in this settlement that I want to acknowledge. I have a very close association to Pukepuke Lagoon and in this legislation there is a deed of recognition and a statutory acknowledgment as well as the vesting of a piece of land within that block of land to Rangitāne. I want to acknowledge the shared history of a number of hapū of Ngāti Tauira of the iwi of Rangitāne and the iwi of Ngāti Apa as well who have a shared history in that place. I want to recognise that these instruments within this legislation ought to be something that cements that relationship and I want to acknowledge that today.I want to focus on the future. I want to acknowledge the Rangitāne o Manawatu Settlement Trust. I want to acknowledge each and every trustee so that they are recorded in the Hansard: Pōtaka Tāite Terry Hapi Louis Smith-Te Mete Tina Kāwana Chris Whaiapū and Danielle Harris. I want to mihi to the trustees who have the obligation the privilege and the opportunity of taking this settlement and the benefits from this settlement for the future of Rangitāne o Manawatu for the next generations to come—for the children the grandchildren and every generation of Rangitāne o Manawatu still to come. That is the legacy that has started today in this House.I spoke on the earlier bills Te Atiawa Claims Settlement Bill and the Taranaki Iwi Claims Settlement Bill around why you would settle your claim for a fraction of the value of what you lost—of what we lost. That opportunity will be in the hands of the Rangitāne o Manawatu Settlement Trust. It will not be an easy journey. This is but the start of a longer journey to make certain that the future generations benefit from this process of acknowledging what has gone wrong over a long period of time for Rangitāne o Manawatu.Nō reira kāore e roa tēnei tū oti noa e tika ana kia tuku mi’i atu ki a rātou o Rangitāne mō ō rātou kaha kia tae mai ki tēnei wāhanga o tēnei whakahaerenga. Nō reira ki a rātou ki a koutou tēnā koutou otirā tēnā tātou katoa.[Therefore this contribution will not be prolonged and furthermore it is appropriate that I pay tribute to those of Rangitāne for their tenacity in getting here to this part of this proceedings. Therefore to them and to you collectively congratulations and at the same time to us all.]NUK KORAKO (National): E mihi atu ki a koe e Te Mana Whakawā e huri noa i Te Whare nei e kā mema tēnā koutou katoa ā e mihi atu ki a koutou. Nau mai haere mai ki Te Whare Pāremata e Kurahaupō Waka. Tēnei te mihi ki te iwi o Rangitāne o Manawatū; nō reira tēnā koutou e mihi atu ki a koutou katoa.[Greetings to you Mr Assistant Speaker and to members throughout this House. I acknowledge you all. Welcome draw closer to Parliament House the canoe of Kurahaupō and the Rangitāne tribe of Manawatū; so welcome and my congratulations to you all.]I take a short call on this first reading of the Rangitāne o Manawatu Claims Settlement Bill. I also want to acknowledge the incredible manaaki that was given to us when we came to the marae of Te Hotu Manawa o Rangitaane o Manawatu where the first signing took place. Kia ora Rangitāne. It is really interesting because what I saw there and what I felt was actually your whakataukī “Tini whetū ki Te Rangi ko Tāne-nui-ā-Raki ki te whenua.”—which basically means “As the multitude of stars in the sky so great is Rangitāne on the earth.” When we talk about that it is that we need to look back to actually move forward. So when this bill will come to the Māori Affairs Committee it is that process that starts here. It goes to its first reading second reading Committee stage third reading and then passes into law.Just to touch on a few of the main points here particularly the historical perspective the Crown’s dealings with Rangitāne began in 1843. The Crown acted without ever consulting with Rangitāne—and we see this commonality again with the New Zealand Company. It is acknowledged also that most of the claims by Rangitāne under the commission to investigate the involvement of land that was meant to be sold to the New Zealand Company were rejected. We talk about within this those sites of significance—wāhi tapu sites as well particularly Raukawa Pā and in particular the Awapuni Lagoon. Within that being addressed are the Rangitīkei-Manawatū Blocks and so on.I think one thing travelling across the rohe or the takiwā of Rangitāne is a reflection of what was done to Rangitāne o Manawatu particularly around that policy of granting individual titles. What that did—again as part of this “divide and conquer” policy—was actually around eroding the traditional tribal structures which is reflected today in the number of marae that are actually situated or located across Rangitāne. This billwill help in some ways to address the rebuilding of your marae. As we have found in Kāi Tahu there are opportunities here now. We will never ever be able to give full restitution—we know that—but at least this is a start.On that note can I acknowledge all of the rakatira all of the iwi of Rangitāne o Manawatu—those who have actually taken Rangitāne o Manawatu on this journey and to here. One of the major milestones is to bring this bill to the House for the first reading. Nō reira e Kurahaupō Waka me Te Iwi o Rangitāne ka nunui te mihi e mihi atu ki a koutou katoa.[And so to you the canoe of Kurahaupō and the tribe of Rangitāne I commend you highly and congratulate you all.]I commend this bill to the House. Kia ora.IAIN LEES-GALLOWAY (Labour—Palmerston North): Tini whetū ki Te Rangi Rangitāne ki Te Whenua tīhei mauri ora![Myriad of stars up in the sky Rangitāne upon the land; behold the breath of life.]It is an enormous privilege to be able to participate in this first reading debate on the Rangitāne o Manawatu Claims Settlement Bill. When we gathered in the sunshine on the “Manawatū Riveria” as my friend Wīremu Te Aweawe would say in November last year it was my first opportunity to witness a Treaty settlement signing and it was my first opportunity to see the coming together and the joining of cultures around this idea that we have to move forward together we have to acknowledge our history we need to come to some agreement and that we need to move on together. The feeling of warmth and the feeling of togetherness on that day was something that I will never forget. It was truly a privilege to be there and to be able to witness it as it is a privilege to be able to participate in this debate today.This as other speakers have said is just one step along the journey—and my goodness; it has been a long long journey. The Minister for Treaty of Waitangi Negotiations outlined and my friend Adrian Rurawhe outlined the history of the settlement claim the history of alienation of the people of Rangitāne from the land of Rangitāne and the Minister touched lightly on some of the challenges that have presented themselves through the negotiation process.You have come through all of those and you have reached this point which is just another one of the steps along the way—but an important milestone because this is the point at which we all get to share the journey with you. I think it is a privilege for us to be able to share that journey with you in its very final stages—the stages that are most public perhaps and the stages that finally reach the point where you get the acknowledgment that you deserve and you get the redress; not that you deserve but that you are prepared to accept from the Crown. We all acknowledge the fact that the redress that this bill affords is nothing like what Rangitāne o Manawatu actually deserves for what has gone on in the past. But it is a recognition from both sides that settlement is important and moving forward together is important.I want to acknowledge as others have some of the key players some of the people who have really been the driving force. Many have passed but many are with us still: Danielle Harris Maurice Takarangi and Matua Tokatū Moana who have been the driving forces at the negotiating table particularly Danielle. Thank you for picking up where your mum left off and for continuing on this process which is a process that is so important not just to Rangitāne but to the whole Palmerston North and Manawatū community. It is going to be an exciting time when this is all done and you are able to look forward to your future. Your future and Palmerston North’s future and the Manawatū future are shared and you are going to be incredibly important participants in that future just as you are incredibly important participants in our community right now. So I want to congratulate you on all the work so far. I want to welcome you here today on this important milestone and I want to say that we all in this Parliament look forward to sharing the journey with you from here on in and we look forward to the future and everything that you will continue to contribute to our community in Manawatū.With those few words I want to say that I also commend this bill to the House. I look forward to the select committee process I encourage you to participate strongly with the select committee process and we all look forward to coming back here for the final stages of this bill when we get to celebrate this settlement properly.JONO NAYLOR (National): Tēnā koe e Te Mana Whakawa. He mihi ki a koutou ki a Rangitāne o Manawatū nau mai haere mai ki Te Whare Pāremata. He pai te rā mō Rangitāne o Manawatū mō te rohe o Manawatū he pai te rā nei mō Aotearoa New Zealand.[Thank you Mr Assistant Speaker. I acknowledge you Rangitāne of Manawatū; welcome come hither to Parliament House. It is a good day for Rangitāne of Manawatū the region of Manawatū and New Zealand today.]This is a great day for Rangitāne o Manawatu this is a great day for the region of the Manawatū and it is a great day for New Zealand.My journey with Rangitāne in particular around the Treaty settlement started I guess when I was elected to the Palmerston North City Council in 2001. Since that time I feel like every time I speak to someone from Rangitāne I am like the little kid who sits in the back of the car on their way to a holiday and says: “Are we there yet? Are we there yet? Are we there yet?”. Well today: “Irā titiro ki te moana!”—Look I can see the sea! We are almost there. This journey is coming to its conclusion and this is just the first stage in this House.I acknowledge that today our time is restricted and I only hope that I can make more of a contribution in further readings but today I commend this bill to the House and I say congratulations to all from Rangitāne o Manawatu. I look forward to the progress of this bill and I commend the bill to the House.METIRIA TUREI (Co-Leader—Green): Tēna koe Mr Assistant Speaker. Tēnā koutou e te Whare. I too want to stand on behalf of the Green Party and acknowledge Rangitāne o Manawatu and Tānenuiarangi in particular for all of the hard work over the last more than 20 years in bringing this settlement legislation to the House. Settlements are always bitter-sweet. They come at great cost particularly to the iwi and hapū who work so hard to negotiate those very tricky waters of the Waitangi Tribunal and the Government negotiation process and their own issues within their own iwi and hapū too to bring settlement to the House. It is always great to come to this part the final part of the process to have the settlement legislated for but we must also recognise the cost—the cost in lives and the cost in time and the cost in relationships too. So I want to acknowledge Ruth Harris and her passing and also as other members have done Danielle Pikihuia Harris and the whole team for the work that they have continued on with.But I also want to acknowledge those who have concerns about the settlement. They too are entitled to a voice and to be recognised for their work in trying to uphold from their point of view—whether you agree with it or not—the rightfulness of their claim the acknowledgment of their own loss and the difficulty that they have in negotiating also these very difficult waters of settlement. So Ko Te Pou Marangatahi O Rangitāne Ki Manawatū I want to acknowledge you for the efforts you have made to see justice for yourselves. It has been a long and difficult process for you as well.In the select committee we will no doubt hear more about the history of this settlement given it has been a very long and somewhat contentious history. As someone who was born and raised in Palmerston North I really am looking forward to working with and talking to all of the whānau involved about whether there are improvements we can make and making sure that we really listen to the issues that are raised.Finally because I know that we are short on time I want to echo the statements of Pita Paraone in the last bill about the generosity of iwi in agreeing to these settlements. In my calculation—and I have never been the best at maths—the settlement is around $27 an acre. That is the reparation: about $27 an acre. We are talking about the Manawatū here right? My dad was a farm labourer all his life and we know that the Manawatū area is extraordinarily valuable in terms of land—possibly less so for dairying these days but none the less valuable land—and goes for thousands of dollars an acre in a commercial sense. Let us be really clear about the cost—the economic cost—that this iwi is prepared to bear in order to see progress for their people and about the economic contribution they are making to New Zealand society to the New Zealand economy and to the local economy in the Manawatū - Palmerston North area. Let us also just acknowledge the special treatment that Māori talk about when we say “No thank you.” to that kind of special treatment.I will finish here with another really important statement from my point of view acknowledging my particular interest in this settlement as Rangitāne from Manawatū and Wairarapa and also again acknowledging all of the hard work that has gone into bringing the settlement here to us today. I am looking forward to engaging with these issues to the completion of the settlement in time. Tēnā koutou katoa.PITA PARAONE (NZ First):Tihei wā mauri ora![Behold the breath of life!]I want to just acknowledge Rangitāne o Manawatu.Nā reirakoutou nō te hau kāinga tēnā koutou tēnā koutou. Tēnā hoki koutou ngā whanaunga mai i Te Waka o Kurahaupō. Tēnei te mihi o ō whanaunga e noho nei i roto o Murihiku—arā ko Te Aupōuri tēnā. Nā reira tino koa te hari o te ngākau ka kite ana i a koutou i roto i Te Whare i te rā nei.Tua atu i tēnā kei te tautoko i ngā mihi i mihingia ki tēnā o ngā mate kei waenganui i a koutou. Ka kite atu i a koe e te tuahine Daniella nā ka hoki ngā mahara ki tō whaea ā ki tō tupuna a Barbara Devonshire. I rongo i a mātou i te kōrero o ētahi atu tō kaha tō māia. Mōhio ana au ā tēnā toto i heke mai i ngā e kī nei ngā Celtics—kia aha tia? E mihi hoki ki a Maurice me Matua. E kī nei te kōrero o te kāinga ā ko koutou ngā tokotoru tapu e kawe atu ana i tēnei kaupapa i mua i a tātou i tēnei wā nā reira ngā mihi hoki ki a koutou!E mihi hoki ki tēnā o ngā mate i ngaro atu ki te tirohanga kanohi. E tika ana kia mihi kau ana ki a rātou nā te mea nā rātou i kawe atu tēnei kaupapa mai rā anō. Nā reira kua ea te wāhi mā rātou ka hoki mai ki a tātou te hunga ora; tēnā koutou tēnā koutou tēnā koutou.[And so to those of you from back home greetings acknowledgments; and to you as well the relatives from the Kurahaupō canoe. This acknowledgment is from your kindred folk living in Murihiku—in other words in Te Aupōuri. Therefore the heart is absolutely overjoyed when I see you in the House today.Further to that I endorse the tributes paid to the dead in your midst. Whenever I see your sister Daniella well memories of your mother and your grandmother Barbara Devonshire come to mind. We heard the talk by others about your endurance and capability. I know it is said that that blood is inherited from the Celts—so what? I salute Maurice and Matua. Back home you are the three holy persons bearing this responsibility before us at this moment in time so I compliment you three.I pay tribute to those who have been lost from sight. It is fitting that they be remembered because they were the ones who began this journey long ago. So that segment pertaining to them is settled and we return to us the living; greetings salutations and best wishes.]As mentioned by the Minister for Treaty of Waitangi Negotiations this is a claim lodged back in 1990 and it has taken a long journey to get to this stage. It has not been without sacrifice. It has not been without commitment and a desire on the part of Rangitāne o Manawatu to do something about future generations. This is what this settlement is all about.The bill records the apology of the Crown for the prejudice and loss suffered by Rangitāne o Manawatu. It also by virtue of their acceptance of this settlement recognises again the “generosity of the iwi to our nation”. As the previous speaker Metiria Turei quite correctly articulated the total value of the loss endured by Rangitāne o Manawatu cannot be fully compensated. So the fact that they have accepted this settlement is testament to their generosity.Between 1840 and 1863 Rangitāne o Manawatu encouraged European settlement in order to participate in the settler economy. Leased tracts of land between the Rangitīkei and Manawatū Rivers were made available to settlers. However in 1864 the Crown purchased 250000 acres in the Āhuatūranga Block from Rangitāne o Manawatu. The Crown continued to urge further sales of reserve land by the iwi reducing the amount of reserve land from 5000 hectares to just under half of that amount.Reserve lands did not include many sites of cultural significance for Rangitāne o Manawatu and the Crown declined the iwi’s proposals to have these culturally significant lands returned back to Rangitāne o Manawatu as reserves. In 1867 the Crown gave 71 acres of iwi land to another iwi without consultation. That land would eventually become the area known as Palmerston North. In 1866 the Crown purchased 241000 acres in the Rangitīkei-Manawatū Block from three iwi including Rangitāne o Manawatu for a total of £25000. This iwi campaigned for receiving a 20 percent share from that sale. They received only £600. There were no reserves allocated to the Rangitīkei-Manawatū purchase so they sought reserves of 3000 acres as compensation for a disappointing share of the purchase money. The Crown subsequently offered a 1000 acre reserve to the iwi. In 1869 suspended rents from the Rangitīkei-Manawatū Block were settled and totalled £4699 in payments distributed to the iwi.So that is just an indication of some of the injustices that the Crown by its actions imposed on the iwi during that time. This bill acknowledges that those historical actions did cause prejudice to the iwi and breached the Treaty. The apology is for its acts and omissions which breached the Treaty and caused damage to the iwi.As part of this settlement there are a number of different elements of cultural redress including an overlay classification or whenua rāhui for two sites in particular: the Himatangi Bush Scientific Reserve or part of that and the Mākurerua Swamp Wildlife Management Reserve. It also includes statutory acknowledgments of 12 sites deeds of recognition covering another 11 sites of which six are Department of Conservation sites and five are rivers. It also includes a formal acknowledgment by the Crown of the special connection of Rangitāne o Manawatu to Linton Military Camp and Manawatū Prison and in particular the land and the buildings thereupon not the number of people who are resident in those properties.The settlement also includes a number of elements of financial redress. I do not need to articulate the amount other than to say that there are still a number of issues. There is the mandate dispute: inclusion of Ngāti Tauira as a hapū of the Rangitāne whakapapa by the negotiated authority which is the Tānenuiarangi Manawatū Incorporated and of course Ngāti Tauira rightfully belongs to Ngāti Apa. I think a member of the House is aware of that particular situation. He is quoted as saying: “We are very annoyed that [they] continue to include our hapū in their negotiations.” That is why I look forward to this bill being referred to the Māori Affairs Committee because I know that as with all settlements not every member of the iwi actually supports these settlements. I would certainly like the opportunity to hear from them and for them to articulate their concerns. I commend this bill to the House and I wish our iwi all the best going forward here on in. Kia ora.MARAMA FOX (Co-Leader—Māori Party):Tēnā koe e Te Mana Whakawā.Tini whetū ki te rangiRangitāne ki te whenuaEkīai he iwi hūmariemaranga tū mai rā.Tēnā koutou ōku pou ōku rahi ngā hononga whanaunga kei waenganui i a koutou nei te mihi atu ki a koutou! Ā tēnei au e tū ake nei ki te tuku whakaaro ki a koutou me ō koutou tini mate ō koutou tupuna rātou kāre anō kua tae ki tēnei rangi i runga i te matenga ka tuku whakaaro ki a koutou!He rangi whakahirahira tēnei nei te mihi! Ka mihi nui ki a koutou i roto i te whakaititanga o ahau e tū ake nei hai whāki atu ki te tini me te mano e whakarongo nei ā kua tae te wā kua tae te wā!Nā reira ka tuku whakaaro ki tēnei iwi o tātau a Rangitāne. He ingoa anō tō Rangitāne ko Rangitānenui Tānenuiārangi Rāngitānehuiārangi nei te mihi ki a koutou! Nō hea? Ā nō Hawaiki tēnei iwi i tae ā-tinana ki tēnei Whare ki tēnei wā me ō koutou tupuna kai muri i a koutou ko Whātonga tēnā Te Kaihautū o Te Waka Kurahaupō tae atu ki a Nukutaurua. Ā ko tana mokopuna tēnā i moe i te mokopuna a Kupe kai roto i te toto te tipi me te haere kai roto i a koutou! Ā Rangitāne ki Te Wairarapa ki Tāmaki-nui-ā-Rua ki Te Wairau ki Horowhenua ā ki Manawatū.Nā reira kai te mihi kai te mihi ki a koutou katoa. Ā kua kōrero kē nei ōku hoa mahi i ngā take kai roto i tō koutou kerēme harikoa ahau kua tae ki tēnei wā. Kei konei koutou ā-tinana ā-kanohi ki te whakarongo ā-taringa kia kite ā-karu kia rongo ā-wairua hoki ki te hōhonutanga o tēnei pire. Nā reira kai te pīrangi au kia hāngai aku kōrero ki tētahi wāhanga ō tō koutou kerēme.[Thank you Mr Assistant Speaker.A myriad of stars in the skyRangitāne upon the landIt is said a humble people they arearise stand up.Greetings to you my pillars my many kinsfolk amongst you;I acknowledge you.I stand before you to express my thoughts and to pay a tribute to the very many of your dead and ancestors who did not make it here today before they passed away;my thoughts are with you.This is a magnificent day and I congratulate you. I have much admiration for you as I stand here humbly before you to reveal to the great and vast number listening in yes the moment and time has arrived.So some thoughts about this tribe of ours Rangitāne. It has other names: Rangitānenui Tānenuiārangi and Rangitānehuiārangi.I salute you.Where is this tribe from? From Hawaiki! It has arrived here bodily at this House at this point in time with your ancestors behind you; for example Whātonga commander of the Kurahaupō canoe including Nukutaurua. That grandchild of his married Kupe’s grandchildand so roaming around calling in at places is in the blood. It is in you! Examples of this tendency are Rangitāne at Te Wairarapa Dannevirke Blenheim Horowhenuaand Manawatū.And so I commend and congratulate you all. My colleagues have already alluded to the contents of your claimand I am overjoyed it has reached this stage. You are here physically to see and hear spiritually the connections of this bill. Therefore I would like to align my sentiments to a part of your claim.]I just want to concentrate for a short period of time on one aspect of the settlement—the awa the beating heart of Manawatū. Yes there are a number of other awa that are included in the redress. At the time when Manawatū the rohe was settled the awa its beating heart was in a pristine state. It is now considered one of the most polluted rivers in the world and this is how it is returned to you. Shame on us—shame on us. Our people live next to rivers. Manawatū wai was acknowledged as the life source of our people. We do not just say “he maunga tēnā he marae tēnā he awa tēnā” [“that is a mountain a marae and a river”]for fun. These are the things that kept us alive: our tūrangawaewae our maunga our pātūwatawata and our awa. And the beating heart of Manawatū pivotal to Rangitāne is being returned as one of the most polluted rivers in the world.I want to acknowledge Te Mana o te Wai fund and our work with the Minister Nick Smith in being able to provide some help some awhi to try to restore that river. There is no doubt that you will take the opportunity as kaitiaki restored again a-ture nei to you all to look after that beating heart—and who better? Who better? So I want to acknowledge you here today understanding that the settlement will never go as far as it needs to go. And here is the prime example of that. Alhough yes guardianship of the river is part of the settlement—the river is absolutely pivotal to you—this is the state it is returned in.I look forward to hearing your kōrero in this House when we meet as a select committee. I look forward to addressing you all. I look forward to the day when this process is finished and we can all move ahead again. We seem to be in limbo. I want to say that although the time is fast spent this is an important day. The last thing I want to say is that when you look around the Manawatū the region there is plenty of money there. There are plenty of flash cars plenty of beautiful houses but they all belong in the hands of the people who own the land and when you have been left landless it is a long haul back from there.Nā reira ahakoa te uaua o tēnei tūāhuatanga he rangi ātaahua tēnei! Ka taea te tiro whakamua mō ngā rangi kai te heke mai tēnā koutou tēnā koutou. Ka whakaae ana au ki tēnei pire. Kia ora.[And sodespite the difficulty of this type of situation this is a beautiful day. It is possible to look ahead to forthcoming days in the not so distant future. Well done and good on you. I commend this bill. Thank you.]Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Rangitāne o Manawatū tēnā koutou nau mai piki mai kake mai haere mai. Tēnei tētehi mokopuna nō Te Awa o Waikato e mihi ana ki a koutou ngā iwi whakatipu o Te Awa o Manawatū kia tae pai mai koutou i runga i tēnei huarahi ahakoa te aukaha o Te Awa ahakoa ngā pikopiko o Te Awa ahakoa ngā au ngā ripo ngā piki me ngā heke ā tāua nei Awa. Ko tēnei huarahi te pai o te tutuki o ngā take Tiriti. He mea kia āta whakaarohia e tātou ngā mokopuna ngā uri whakatipu o ō tātou mokopuna me ō rātou nei whāinga nō reira tēnei te mihi atu kia koutou.[Rangitāne of Manawatū welcome climb aboard ascend and greetings. I am a grandchild from the Waikato river extending a welcome to you the people who were raised alongside the Manawatū River so that you would arrive here well on this pathway despite the strength of the river its currents eddies and the ups and downs of that particular river. This is the best pathway to settle matters relating to the Treaty. It is a way of ensuring that we consider our grandchildren the offspring of our grandchildren and their aspirations and so I commend you.]It is important to be able to spend some time at this first reading recognising the important juncture that we are at. I would like to offer a few comments on the settlement mainly drawing from the contribution of the Minister for Treaty of Waitangi Negotiations and some of the matters that he raised which will focus the efforts of the select committee.In no particular order I have highlighted Minister—both for your officials and for the technical team of the negotiators—some aspects that I intend to pursue as a means of seeking greater clarification around the intent of the deed of settlement and the way that it is reflected in legislation. Those issues go something like this. Firstly the advisory board for the Manawatū catchment—in the way that the legislation is portrayed it appears to me that the opportunity to disestablish the board might be preceded by the way in which the advisory board sees itself taking on greater functions in the freshwater management aspects of the Manawatū.If this is indeed the case under the current Resource Management Act the transfer of powers in section 33 certainly allow iwi to be able to take on roles and functions for that purpose. So I raise that as an issue because it may be something that the officials could offer us some advice on as to what the intent and purpose of the advisory board is and what the future opportunity space for the advisory board is in freshwater management.The second issue I would like to ask some questions around will be the ongoing management of reserves and how the thinking is proceeding along the responsibility and the funding of that particular delegation of opportunity. You will notice that these are quite technical questions to some extent but they are important ones when we start to pursue the submissions that may come to us.Given some previous settlements and the challenges around access provisions to private land and public land—and I notice there are some aspects of that within this bill—it is my view that it is worth the Māori Affairs Committee considering rights of access to protected sites; formal easements whether or not that is the intention of what is required here in some instances; and we would have to understand the nature of the sites that we are talking about.The last issue which has occupied the attention of the House for some time through various settlements is the way in which it is intended that the right of first refusal mechanism operates within the context of Rangitāne o Manawatu. This has been something that has popped its head up over all sorts of issues but it will require the diligence of the select committee to make sure that what is reflected in the legislation is what is intended in the deed of settlement.Minister you have had had a mammoth day today in bringing three settlement bills to the House. The efforts of your negotiating team and the negotiating team of Rangitāne o Manawatu is significant and we recognise that. Although the first reading does not allow for all the acknowledgments that must be said to be said be under no shadow of a doubt that once we go through the full process of the select committee and then back to the third reading members will be heartened to bring the full extent of our recognition to the House for your satisfaction.Nō reira e te iwi o Rangitāne ki Manawatū tēnei te mihi atu ki a koutou ki a tātou katoa.[And so to you the people of Rangitāne of Manawatū I congratulate you and us all.]Bill read a first time.Bill referred to the Māori Affairs Committee.WaiataThe House adjourned at 1.08 p.m. (Wednesday)