Korako Nuk: Taranaki Iwi Claims Settlement Bill — First ReadingText is incorporated into the Bound VolumeKorako Nuk: Taranaki Iwi Claims Settlement Bill — First Reading[Sitting date: 15 March 2016. Volume:712;Page:9761. Text is incorporated into the Bound Volume.]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.