Volume 714 Week 47 - Tuesday 24 May 2016(continued on Wednesday 25 May 2016)Text is incorporated into the Bound VolumeVolume 714 Week 47 - Tuesday 24 May 2016(continued on Wednesday 25 May 2016)[Sitting date: 24 May 2016. Volume:714;Page:11185. Text is incorporated into the Bound Volume.]Tuesday 24 May 2016(continued on Wednesday 25 May 2016)Hineuru Claims Settlement BillSecond ReadingHon TE URUROA FLAVELL (Co-Leader—Māori Party):I seek leaveme kī kia wāwāhi te āhuatanga ō wā tātou kōrero i tēnei rā nā runga i te āhuatanga o te kupu kōrero ki te wāhi ngaro ā-karakia nei nō reira kai te īnoi atu ki Te Whare kia whakatūwherahia i roto i te kupu kōrero ā-karakia nei kia īnoi atu ki a Adrian Rurawhe pea hei wāwahi i wā tātou kōrero mena e pai ana tēnā ki Te Whare.[I seek leave shall we say to re-examine the way we begin today in terms of opening up our contributions in regard to acknowledging the unseen place in a traditional way or through a prayer. Therefore I seek the indulgence of the House that we proceed to do that by way of a prayer and furthermore respectfully ask whether Adrian Rurawhe might perhaps lead the way with a prayer to open up our contributions if the House so desires.]The ASSISTANT SPEAKER (Lindsay Tisch): Leave is sought for that purpose. Is there any objection? There is no objection.ADRIAN RURAWHE (Labour—Te Tai Hauāuru):Ā kāti rā korōia harerūia ki koe E Ihowa ngā mano tūāuriuri whaiōio kī tonu Te Rangi me Te Whenua i te nui o tō korōria. Nō reira anei mātou whakahokia te reo whakamoemiti ki mua i ō koutou aroaro mō ō koutou tini manaakitanga ka tukuna mai e koutou ki runga ki a mātou. Oti noa ka tono atu anō ki a koutou kia hōmai te ora te kaha me te māramatanga te rangimārie kia manaakitia hoki mātou i roto katoa i o mātou whiriwhiringa kōrero. Manaakitia hoki ngā iwi katoa kua tae mai i tēnei rā ki te whakarongo ki ō rātou pire. Nō reira ko koutou hoki nei te tīmatanga me te whakaotinga mai hoki ō mātou tūmanako atu nei i roto i ō koutou kōroriatanga. Mā Te Māngai e tautoko mai āianei ake nei āe.[And so glory and praise be to you Jehovah of the multitudes and the thousands upon thousands and whereupon heaven and earth are filled with your glory. We are here therefore returning and placing our words of praise before your multitude and thousands upon thousands for the protection and care bestowed upon us. Furthermore we seek that you make us well energetic understanding and calm and that you look out for us throughout our deliberations. Take care of all the tribes that have arrived here today to listen to their bills. Therefore our inspiration begins and ends also with you in your glory. May Te Māngai endorse this now and forever yes.]Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I move That the Hineuru Claims Settlement Bill be now read a second time. This bill is going to give effect to a deed of settlement between the Crown and Hineuru that was signed here in Wellington in April last year settling all the historic Treaty of Waitangi claims relating to Hineuru. The settlement comprises historical redress which records the breaches and the past injustices caused by failures of the Crown; cultural redress reconnecting the people of Hineuru with a number of their most culturally significant sites; and financial and commercial redress reasserting Hineuru’s role in the region with a strong economic base for them to grow.As always I want to thank and acknowledge the work of the Māori Affairs Committee which has once again done an excellent job in progressing this bill in a very timely manner. The committee began its consideration of the bill in September last year and considered 13 submissions from interested groups and individuals including one submission that was extremely critical of the Treaty settlement process suggesting that the Waitangi Tribunal is a “racist rip-off” and that Māori are not indigenous to New Zealand. It is what I call—and I often receive emails from such people—a “KKK submission”. Although I do not want to give credence to individuals with these rather odd beliefs I want to acknowledge the unique perspective on Treaty settlements as a timely reminder of the importance of these settlements for the development of our country. It is only right the history of these settlements be recorded remembered and retold to future generations to ensure the wrongs of the past are neither forgotten nor belittled.The committee travelled to Napier in November last year to hear from submitters on the settlement. I was very pleased to see that the majority of submissions were in full support of the settlement including a number of submissions from neighbouring iwi who wanted to show support for their Hineuru relations. The committee makes 13 recommendations which are all either technical or consequential in nature. I want to thank the chair the committee members and the advisers for their consideration of the bill and their combined efforts to return the bill to this House without undue delay.I intend to keep my comments in the second reading very short. I will leave my final thanks to the Hineuru negotiating team until the third reading. However before I end I want to acknowledge the patience of the trustees of Hineuru who have been anxious to reach settlement of their historical claims and I want to assure them that I and I am sure everyone in this House share their aspiration for a just and durable settlement as soon as possible.I look forward to the bill moving towards its third reading in a very timely manner. I also look forward to welcoming the community of Hineuru back to Parliament as we draw to a close this final stage in this particular settlement and come together to celebrate a stronger and more prosperous future for the people of Hineuru. I commend the bill to the House.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti):Ā waiho ki“Te amorangi ki mua ko te hāpai ō ki muri”.E ngā mate huhua kua hinga atu haere haere moe mai rā.E rau rangatira mā! Ngāti Hineuru e ngā kaumātua nau mai haere mai hoki mai. Hoki mai ki tō tātou Whare. E Te Māngai o Te Whare nei tēnā koe e ngā mema katoa ā tēnā tātou katoa. E tātou e “te iti rearea teitei kahikatea ka taea”. Nō reira tēnā koutou katoa.[Leave it to the aphorism: “Emblem of god in the vanguard food bearers to the rear”. To the vast number that have fallen depart go rest there.To the respected leaders of a hundredfold to youNgāti Hineuru respected elders welcome come forth and welcome back. Welcome back to our House.Mr Assistant Speaker thank you and acknowledgments to all of us members. We are indeed like “the tiny bellbird capable of soaring over the great heights of the kahikatea tree”. Well done all.]It is indeed my honour to stand in support of the Hineuru Claims Settlement Bill. In terms of context as the Minister Christopher Finlayson has alluded to the second reading is really an opportunity to report back what was presented in front of the Māori Affairs Committee.Before I address some of the critical issues that Ngāti Hineuru themselves raised at the Māori Affairs Committee may I just paint some context for the tribe of Ngāti Hineuru. They descend from two ancestors: Apa-hāpai-taketake of Ngāti Apa and Kurapoto. The Hineuru rohe—although a mountainous region; its location is on the main access routes between Napier and Taupō Rotorua and the Bay of Plenty. Their history is indeed an interesting one. Although the subjects were raised at the select committee—and as the Minister for Treaty of Waitangi Negotiations rightfully said recommendations were made and technical changes were made—I want to take my time and talk around the negotiation process that the negotiators of Ngāti Hineuru had to endure. They raised some very important points in front of the select committee that I may seek the indulgence of the House to traverse in my contribution this morning.The history with the Crown is described by the submission submitted by Ngāti Hineuru. The most important incidence of the Hineuru history was the Crown attacks at Ōmarunui and Pētane in 1866 during which their rangatira Te Rangi Hīroa was killed. Following these attacks many were captured and sent to the Chatham Islands. There they came across Te Kooti and were subsequently involved in his escape and the subsequent wars that ensued. While all this was happening the Crown was purchasing and taking Hineuru lands. Ngāti Hineuru were left virtually landless. And to add salt to the wounds the Crown also awarded certain Hineuru lands to other iwi. This is an area of contention for Hineuru as it is for many other iwi who have suffered a similar fate. Once a very powerful iwi Hineuru held very strategic areas in the central North Island. Following the loss of their lands resources and people the Hineuru people who remained lived in poverty and in the shadow of the pains of the past. Once a powerful nation their journey to settlement is about rebuilding their people.The other interesting aspect of this particular claim was that Ngāti Hineuru had to attend three hearings: the Mōhaka ki Ahuriri inquiry during 1996 and 2000 the central North Island tribunal hearings in 2005 and Te Urewera hearings from 2003 to 2005. It is a challenge enough to attend your own hearings and prepare yourself to ensure that your interest in your rohe is protected but in this particular instance of Ngāti Hineuru the requirement to protect what little they had required them to attend three hearings. I would put the question around whether any other iwi has to endure three hearings to ensure what land they have can be protected.Entities were established. Ngāti Hineuru Iwi Inc. was established in 2005 and its responsibility was for the negotiations. Te Kōpere o Te Iwi o Hineuru Trust responsible to receive and manage the redress was ratified by just under 75 percent in late 2015. I want to acknowledge the six pou that form the intent of the iwi to rebuild their people: the restoration and protection of their cultural heritage and history for future generations; the restoration of the health and well-being of their people; the recognition of the mana of Hineuru and the restoration of the relativity Hineuru had with other iwi in the region; the reassertion of the presence of Hineuru through their rohe; the rebuilding of their economic base; and the revitalisation and restoration of their role as kaitiaki of their natural resources and environment.The two issues that I want to raise in my contribution are first issues pertaining to the negotiations and second the continuing pursuit of recognition. It was interesting in the submission to the Māori Affairs Committee—we often do not hear the struggles that sometimes negotiators have to go through in terms of getting their particular settlement over the line. I want to mention the issue around the Crown Forestry Rental Trust funding and the extra pressure it put on the negotiators when it came to funding the particular negotiations. It was sorted—I would like to say that; it was sorted through perceived conflicts of trustees of Crown Forestry Rental Trust—but the upshot was that Ngāti Hineuru were left with a debt and they still have a debt over something that had nothing whatsoever to do with them in terms of the releasing of funds. So I want to say to the Minister for Treaty of Waitangi Negotiations that if there is any way in his good grace that we could forgo that debt I am sure that you will make Ngāti Hineuru people very very happy.The other issue that was raised at the select committee was the continuous pursuit of recognition. As we have seen in many many settlements the use of iwi authorities in current legislation confers some benefit and clearly those who do not have the status of iwi miss out. In Ngāti Hineuru’s case they mentioned the fisheries protocol with the Ministry for Primary Industries. Far be it from me to be talking about fish in this settlement but the fisheries settlement means that Ngāti Hineuru’s part of the settlement is not managed by them. If I can read through their submission they would one day like (1) to be recognised as an iwi; but (2) to pursue and enjoy the opportunities that other iwi have in relation to the Treaty of Waitangi (Fisheries Claim) Settlement Act. Again I put that on the floor of this House: if there is anything that the Minister could help with in that regard we would definitely support that—and also the census classification.I too in my final couple of minutes want to thank the select committee the Minister the officials the negotiators and the people of Ngāti Hineuru.In my closing point the Ngāti Hineuru claim like many others has shown the Crown’s action in retaining Māori whenua in Māori hands has been dismal has been an abject failure and has been a dereliction of duty. Like Ngāti Hineuru none of their land loss was of their own making. Being removed from their land and incarcerated on the Chatham Islands without trial was not of their doing. Their land being sold in their absence was not of their doing. Earlier this month the Government introduced a brand new Māori land law Te Ture Whenua Māori Bill—not an amendment of the existing Te Ture Whenua Maori Act but a complete rewrite. Māori landowners have had a year to understand the 400-page bill. Like Ngāti Hineuru I contend this is not of their doing. I commend this bill to the House.Hon TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koe Mr Assistant Speaker kia ora tātau katoa. Ka mihi ki a koe e te mema o Te Tai Hauāuru mō te āhuatanga ō wā tātou whakarite i tēnei ata hei wāwāhi i te āhuatanga o ngā kōrero o tēnei ata. Ka mutu ka huri atu ki a koutou katoa e whakakanohi nei a Ngāti Hineuru i tēnei ata tēnā koutou mōrena moatarau! Haere mai ki Te Whare Pāremata Te Whare Paremata ā i takatakihi nei i te mana o Ngāti Hineuru i ngā tau kua hipa ake nei anā e kōrero ake nei e tēnei o ngā mema e Meka Whaitiri. Ka pai tana kōrero ko ia te mea whakatakoto i ngā rārangi kōrero mō te āhuatanga o ngā hītori e kore au e hoki ki ēnā kōrero kua kōrerohia kua rongo kē koutou i ērā korero.Ka mutu i a au e tū nei ka rere ngā whakaaro ki Te Tai Tokerau e hoa mā ko te āhuatanga o tērā o ngā pou o Te Kōhanga Reo ki a Mānuera Tohu ko ia tērā e takoto mai rā i roto i Te Tai Tokerau. Ēhara i te mea ko ia i tōna kotahi ēngari ngā mate huhua kāre e kore kua heria mai ai e koutou i tēnei rā. He kite kanohi ka hoki ngā mahara he rongo ā-taringa te āhuatanga o tēnei ingoa a Ngāti Hineuru ka hoki ōku whakaaro ki a Whetū Tipiwai. Ko ia te tangata i aki nei i tū hei whakakanohi nei i te āhuatanga o tā koutou kerēme i te wā i a ia ka tangi ake ki a ia kua riro ki tua o te pae o maumahara. Nō reira kāti. Ko tāku he whakakao mai i ngā mate katoa i raro i te korowai o ō tātou nohotahi i tēnei ata me te kī atu koutou e te pō e moe e moe e moe tātou te hunga ora huri noa i tō tātou whare tēnā koutou tēnā koutou kia ora tātou katoa.I tuatahi kāre au i konei i roto i Te Whare nei i te wā i kōrerohia tuatahitia tēnei o ngā pire ēngari ko te āhuatanga o ngā kōrero o Ngāti Hineuru āe arā ētahi paku rerekētanga ēngari ko te tino kaupapa e orite ana muru i te whenua raupatu i te whenua kōhuru i te tangata ērā āhuatanga katoa. Ēhara i te mea he kōrero hōu i roto i tēnei Whare Pāremata mō ngā take kerēme. Nō reira ko tāku i te tuatahi ka mihi ki te komiti i haere nā ki roto i te takiwā o Ngāti Hineuru i rongo ki ngā kōrero e kore au e kōrero mō ērā kōrero i te mea ko koutou te hunga i rongo nā i ērā korero; ēngari ka mihi rā ki te tiamana otirā koutou ngā mema o tō tātau rōpū tō tātau komiti o Te Whare Pāremata i a koutou te mahi nui.Kua aro tonu atu ōku taringa ki te āhuatanga o ngā kōrero a Meka Whaitiri me te kī atu e kore e taea te whakahē i tua atu o tētahi kaupapa ā ko Te Ture Whenua Māori nō reira ka hoki mai ki tērā ā taihoa ake nei. I kōrerohia mō te āhuatanga o ngā tohe o ngā pakanga i tū ka mutu ki Petone ka mutu i kōrerohia te ingoa o Te Rangihīroa kua tuhia ki roto i ngā pukapuka o Te Whare Pāremata i tēnei wā nō reira e kore au e hoki ki ērā.Ko te āhuatanga o Te Kōti Whenua ā ēhara kei te tika tērā! Ko te Kōti Whenua i whai wāhi i roto i ngā whiriwhiringa mō koutou Ngāti Hineuru ko tāna mahi he whānako i te whenua i raro i te ture ākuanei pea te āhuatanga o Te Kōti Whenua Māori. Nō reira kai te whakaae atu ki ērā momo kōrero ki tērā momo hītori! Kei te whakaae atu anō hoki ki tā te mema nā e kōrero nā kia whakahokia te mana o ngā āhuatanga o te kaitiaki o runga i te whenua o Ngāti Hineuru ki a koutou. E whakaae atu ana au ki tērā nō reira e kore au e whakatōwai i ērā kōrero i te mea kua kōrerohia kua puta tērā kōrero.Kotahi e rua pea waku tāpiringa kōrero ki ngā kōrero i kōrerohia ake nei. Tuatahi mō te haerenga o tētahi iwi ki mua i te aroaro o Te Taraipiunara o Waitangi otirā ki mua i te aroaro o iwi kē ēhara tērā i te āhuatanga hou. Koia te āhuatanga i roto i ngā kerēme katoa! Kai a au tōku mana kai au tōku hītori ēngari a hā kua rerekē te kōrero a tēnā iwi ā tēnā iwi ā tēnā iwi. Nō reira me pēhea hoki? Me haere ki Te Kōti ki reira whakatau ai ā ko te wāhi ki a koe ko te wāhi ki a au. E pērā ano hoki ā kai te mōhio pea koutou ko te āhuatanga o ngā kerēme me kī o te Central North Island ha! E 3 tau a ngāi tātau e tohe ana ki a tātau anō mō te rohe kai a au kai tēnā kai tēnā kai tēnā kai tēnā. Nō reira ko te haerenga ki Te Kōti ki reira whiriwhiri ai i ngā take ā-rohe whenua ā-mana nei ēhara i te āhuatanga hou. Nō reira kai te whakahē atu au ki tā te mema e kōrero nā.Tuarua e whakaae atu ana ki tana tīmatanga kōrero i te wāhanga whakamutunga o tana kōrero me tana kī atu: “He wāhi mō te ture” āe! E tika! Ko te ture he mea i takatakahi nei i muru i te whenua nei i raro i te korowai e ai ki tā te ture o te tika me te pono. Ko te mate kē kāre i te tino pērā. Kei konei tātou e ngana nei ki te whakatika i ērā āhuatanga.Nō reira i kōrero ia mō te āhuatanga o Te Ture Whenua Māori ā tēnā. I aroha mai mō te huri ki tērā kaupapa ēngari a koia nei te āhuatanga o Te Whare Pāremata: he tau utuutu te korero. Ka tū tētahi ā ka whakautua e tētahi. Ka tū mai tētahi kaupapa ka whakautu e tētahi. Nō reira taihoa ake nei kia eke ki te mea tuatoru ā kia hāngai tonu ki te kaupapa o tēnei mea ko tā koutou kerēme o Ngāti Hineuru.Ko tāku ki Te Ture Whenua Māori e pēnei ana ko Te Ture Whenua Māori hou; i tīmata mai ai i te tau kotahi mano 1993 e 5 tau i muri mai—ha!—kua tīmata ki te whakapanoni ā mai i tērā wā kua kōrerohia kua kōrerohia kua kōrerohia i ngā tau ā tae rā anō ki te tau kua hipa. Nō reira ahakoa ko te mema ka kī poto noa iho te wā ki te kōrero o roto me kī mō te marea mō tēnei kaupapa ēhara! Kua roa tēnei kaupapa e kōrerohia ana! Ko tāna kaupapa he whakatikatika i ngā nawe i kōrerohia e koutou Ngāti Hineuru i roto i tā koutou kerēme. Tuatahi ko te mana motuhake o te whenua Māori me noho ki roto i ngā ringaringa o te ao Māori. Taku mōhio ka whakae atu a Ngāti Hineuru ki tērā kōrero. Ka rua mena e hiahia ana a Ngāti Hineuru ki te whakawhanake ake tōna whenua kai a ia te kōrero kaua mā tētahi kaua mā Te Kōti kaua mā tētahi atu. Ā ki taku mōhio kai te whakaae mai a Ngāti Hineuru ki tērā kōrero.Kaupapa tuatoru: ā kāti. Ko Te Whenua Māori he taonga tuku iho he taonga. Kia kaua e riro tērā whenua ki tangata kē. Ki taku mōhio ka whakaae atu a Ngāti Hineuru ki tērā kōrero. Nō reira kāti he aha te raruraru? Ā tēnā ko tā tātau ngā mārama kai mua i te aroaro? Ko te aha te ruku ki te hōhonutanga o tēnei take he aha ai? E tika ana tā te mema kia kaua tātau e hoki ki ngā pēhitanga ki ngā mahi tinihanga o roto i Te Ture i whānako nei i riro ai e Te Karauna te mana o te whenua kore te kaupapa. Nō reira Ngāti Hineuru haere mai haere mai ki roto i Te Whare Pāremata kia kōrerohia ēnei take.Ko te āhuatanga o te hītori ka whakatakotohia e te mema kua kōrerohia i te pānuitanga tuatahi. Kia hoki mai tātau ki te mea tuatoru ā kāti me whakanui tātau i te āhuatanga kaua i ngā mahi o Te Kōti Whenua Māori kaua i te hōia kaua i ngā tohe hei tohengia ngā pakanga kāo! Me whakanui i te take kua roa koutou e whaihai haeretia ana i roto i ngā tau arā kia hoki te mana otirā tētahi paku painga ki a koutou ā ngā tau kai mua i te aroaro.Nō reira kāti haere mai. Whakarongo ki ngā kōrero ā kāti. Ā te wāhanga tuatoru kua hui anō tātau ki konei whakanui ai. Haere mai tēnā koutou. Ki ngā mema o Te Whare Pāremata huri noa kia ora tātou katoa kai raro.[Thank you Mr Assistant Speaker and greetings to everyone. My appreciation to the member for Te Tai Hauāuru in regard to how we commenced proceedings this morning. Further to that I turn to all of you Ngāti Hineuru who have fronted up this morning—acknowledgments to you good morning and an early one at that! Welcome to Parliament the very one that walked all over the authority of Ngāti Hineuru in past years as reiterated by the member Meka Whaitiri. Her contribution was good she outlined the historical side—which I will not revisit as you have already heard it.Furthermore as I stand here my thoughts fly north friends to one of the pillars of the Te Kōhanga Reo movement Mānuera Tohu currently lying in state up there in the Far North. It is not as though it is him alonebut also the innumerable masses many of whom you bring with you here today. Seeing your faces brings back memories of them. Upon hearing this nameNgāti Hineuru my thoughts bring back memories of Whetū Tipiwai. He was the person who during his time was the face of your claim. I lament him. He has gone beyond the horizon of memories. Enough. My part here this morning is to bring together all the departed under the cloak that belongs to all of us assembled here as one this morning and to say to them—you of the void—sleep rest and slumber. To us the living throughout our House my greetings acknowledgments and salutations to you collectively and to us all.First of all I was not present in the House when the first contributions were made on this bill and yesalthoughthe tenor of the statements by Ngāti Hineuru may have differed a little the basic theme remained the same: plundering the land confiscating the land murdering people all those kinds of things. But that sort of statement is not new in this Parliament as far as claim issues are concerned. So the first thing for me is to acknowledge theMāori Affairs Committeewhichwent throughout the Ngāti Hineuru district and heard the accounts. I will not address those because youthe committeememberswere the ones who heard those accounts. However I do acknowledge the chair and youthe members of our group our committee of Parliament;you have a big role to play.My ears are focused on the nature ofMeka Whaitiri’s comments andassuringher that it is not possible to dispute what she has stated beyond the Māoriland legislation but I will come to that presently. The circumstances around the disputes and battles were discussed further at Petone and what is more the name Te Rangihīroa was the subject of discussion which has been written into the records of Parliament—and so I will not go back to those.In regard to theLandCourt that is indeed correct. TheLandCourt was involved in the negotiations for you Ngāti Hineuru. Its role under the Act was to steal the landand that perhaps is the situation as far as the Māori Land Court is concerned. Therefore I agree with that sort of talk and that kind of history! I agree also with what that member is saying—that the power of the trustee in terms of Ngāti Hineuru land should be returned to you. I agree to that and will not prolong those commentsbecause it has been mentioned and is out there already.Perhaps I have one or two more supplementary statements to add to those that were made. The first one is in regard to a tribe going before the Waitangi Tribunal but at the same time ahead of another tribe; that is not a new situation at all. That is the situation in all claims! I have my own power and my own historybut—hello—what that tribe that one and that one are saying is quite different. So what happens now? Go to the court and settle the part that concerns you and the part that concerns me. It is similar as well shall we say to the Central North Island collectiveclaims of which you are well aware. We have been fighting amongst ourselves for over 3 years for the region that I haveandthat that one that one and that one have. And so in the end it is a trip to the court to negotiate matters relating to land boundaries and authority—none of that is a new situation. Therefore I disagree with what the member has said.Secondly I agreed with her opening remark in the closing stages of her address and where she said “There is a place for the law”. Quite correct! It was the law that abused and plundered this land under the cloak according to the law justly and honestly. The problem was that it was not really like that. We are still here trying to sort out those situations.She alluded to the situation concerning the Māoriland legislation. She apologised for turning to that matter but this is the situation in the House: the protocol is first one side and then the other side. One side stands and delivers then the other side responds. Eventually the third reading is reached and contributions must remain focused on this task at hand—which is your claim Ngāti Hineuru.In terms of the Māori land legislation I put it like this: it began in 1993; 5 years after—hello—changes began to happen. From that time onwards discussions took place each year right up until the year just gone. So despite the member’s assertion there has only been a short period for consultation in terms of public consultation that is not it at all—the time devoted to this matter has been long enough. Her agenda was to amend the concerns you Ngāti Hineuru raised in your claim. Firstly that the autonomy of Māori land must remain in the hands of Māoridom. Secondly if Ngāti Hineuru wants to develop its own land then it must have a say in that. No one else has a say in it;not the court no one else. And to my knowledge Ngāti Hineuru agrees to that statement.Well now to the third matter. Māori land is a treasure handed down; it is a treasure and must never be taken by someone else. As I understand it Ngāti Hineuru agrees to that statement. Therefore what is the problem? What else is there for us to consider in the months ahead? What else is there for us to delve into at depth and for what purpose? The member is right—we must never go back to actions of suppression and deception through the Act that enabled the Crown to alienate land and secure ownership of it without the policy. Therefore welcome Ngāti Hineuru welcome into Parliament to discuss these matters.The member has set down the historical context; it was considered in the first reading. And sowhen we come back for the third reading suffice to say we will celebrate the circumstance and not the actions of the Māori Land Court notthe constabulary disputes and battles. We will celebrate the reasonit took you so long to follow up this matter over the years—the return of the mana to youin other words—to get back one small benefit for you collectively in the years to come.So enough and welcome. Listen to the contributions. And I leave it there. At the third reading we will assemble here again to celebrate. Welcome and acknowledgments to you Ngāti Hineuru. My acknowledgments to the members of the House throughout and to all of us indeed thank you. I resume my seat.]DENISE ROCHE (Green):Te Māngai o Te Whare tēnā koe tēnā koutou e Te Whare. Ki a koutou ngā uri o Ngāti Hineuru e rere haere ana ngā mihi aroha o Te Rōpū Kākāriki ki a koutou katoa i tēnei rā whakahirahira ō koutou tēnā tātou katoa.[Thank you Mr Assistant Speaker and to you collectively the House. To you the descendants of Ngāti Hineuru affectionate empathy goes to you all from the Green Party on this inspirational day of yours so congratulations to us all.]I rise to take the call for the Green Party in this the second reading of the Hineuru Claims Settlement Bill and I am doing so on behalf of Catherine Delahunty who addressed Parliament at the first reading. So I am just taking her place for today. Firstly I want to acknowledge the people of Hineuru who have got the legislation in this settlement to where it is today and I include in that acknowledgment not only the people who have worked on the negotiations since 2010 but also those of previous generations who have worked their entire lives for justice for their people. And like the others before me I do want to acknowledge those who have passed on. I want to acknowledge the Māori Affairs Committee also the submitters who sent in their submissions and those who came and spoke to the committee in person in Napier. I have read through some of the submissions and I have also read the deed of settlement.I agree with my colleague Catherine Delahunty that the history of Ngāti Hineuru has been invisibilised. It is a harrowing read. But I feel it necessary to read of the tragic losses and grief that have been suffered by the people in order to understand this settlement itself. That history includes the alienation from their land and from the people of Hineuru through mostly foul means as well as the historical injustices that were meted out to the people. I want to just quote from one part of the summary of the deed of settlement: “Thirty-four Hineuru individuals were among the 86 prisoners of the Crown captured at Ōmarunuiand the conflict near Pētane. Most were transported to the Chatham Islands and detainedwithout trial in harsh conditions for almost two years. In 1868 the prisoners escaped and becameembroiled in a war with the Crown. During this war Crown forces attacked Ngātapa in January1869. After the attack a severed head reported to belong to Nikora of Hineuru was brought backto the Crown camp. Crown forces summarily executed a number of prisoners capturedat Ngātapa.”This history is important. This history must hurt a lot. And it is the scars that the people of Hineuru bear today that this settlement seeks to heal. This history is hardly known by Pākehā. This history is not taught in schools and that is another tragedyfor how can young Māori plot their future if they do not know their past? And a wider knowledge of the history of people—the frequently brutal story of colonisation—would maybe go some way towards preventing the ignorant and casual racism that pervades our society. So yes I think this history should be compulsory in schools.I want to acknowledge that in this settlement Ngāti Hineuru have identified six pou that they want to see realised and others have touched on them. They are the restoration and protection of Hineuru’s cultural heritage; the health and well-being of their people; the recognition of Hineuru’s mana and the restoration of their relationships with neighbouring iwi which is very important; the reassertion of Hineuru presence throughout the rohe; the ability to rebuild an economic base for the iwi; and the revitalisation of Hineuru’s role as kaitiaki of the environment and their resources. And I note that the negotiations have tried to achieve that with this redress package which includes financial redress of $25 million in the financial redress plus $2 million for cultural revitalisation plus some commercial redress and the statutory recognition and deeds of recognition of wāhi tapu in places where Ngāti Hineuru have special association.I also want to acknowledge that in this settlement Ngāti Hineuru have shown great generosity. One example is not only accepting this settlement which does not cover their losses but also things like the Waipunga Falls Scenic Reserve which will be vested in Hineuru and held by them for 10 days but then returned as a gift to all New Zealanders.I do have to say that although the Greens celebrate with iwi the great achievements in getting this settlement through the House we also have concerns about the settlement process itself. I note the supportive submissions of some of the neighbouring iwi like Maungaharuru-Tangitū but I also note the concerns of for example Ngāi Tahu ki Waikare about the competing interests in the Mōhaka-Wakare block. Our concern is that the Crown determines whom it will negotiate with and it obviously prefers to deal with large natural groupings—that is what it says. So essentially again the Crown holds the power. It determines who is in and who is out. I know it is a very difficult decision around who gets what but it is the Crown that determines it and our concern is that that reinforces the Crown’s position as a coloniser and it pits iwi against iwi hapū against hapū.We know that there can be many interests from hapū and iwi in some significant places because of the nature of relationships—the interweaving of the strands of whakapapa. However the decision about who gets what rests with the Crown and we worry about the potential that has to create additional grievances. Having said that we acknowledge the negotiators who have had to balance those interests and particularly the negotiators from Ngāti Hineuru who have achieved the best settlement they can.For the record I do have to state that the Greens never—and we do not with this one either—accept the settlement as full and final regardless of what it says in the deed of settlement. It is certainly not full when you compare the losses—the huge losses; the terrible hurts—with the compensation. It is certainly not a full settlement and we do not think it is final because the historical breaches—what happened in the past—may yet affect generations to come in ways that we have not foreseen and I know that Ngāti Hineuru in common with iwi across the country have no wish to short-change the children yet to come. We do however recognise that this settlement is the best that could be negotiated for Ngāti Hineuru in these circumstances. We hope that it will be an economic base a way to restore their mana and that their people will be restored to their rightful place. We therefore commend the bill to the House. Tēnā koutou tēnā koutou tēnā koutou katoa.RINO TIRIKATENE (Labour—Te Tai Tonga):Tēnā koe Mr Assistant Speaker ā tēnā koutou ōku rangatira huri rauna i tō tātou Whare. E tū tautoko ana ahau i tēnei pire i tōna pānui tuarua. Ki a koutou Ngāti Hineuru nau mai haere mai piki mai whakatau mai ki Te Whare Pāremata e takatū nei tēnā koutou tēnā koutou ā tēnā tātou katoa.[Thank you Mr Assistant Speaker and acknowledgments to you my noble ones around and throughout our House. I endorse this bill in its second reading. Welcome to you Ngāti Hineuru come hither climb aboard and pay homage to Parliament waiting here in readiness; so greetings salutations and acknowledgments to you collectively and to us all.]It is a pleasure to speak in support of this bill at its second reading. It was a great honour to be on the Māori Affairs Committee when this bill was being considered and to travel up to the Hawke’s Bay with our—well it was actually only half of the select committee because we split on that particular day. But it is very important that we do travel to the takiwā—well near enough to the takiwā involved—so that we can hear all of the submitters especially the hau kāinga. It is always a pleasure.I have sat on a few Treaty settlement bills in my time when I was on the select committee and the issues are very similar right across the board through every Treaty settlement and I guess that was evidenced by the submitters who came forward. I am pleased that the overwhelming majority of all the submitters were wholeheartedly in support of this bill in particular the neighbouring iwi in Maungaharuru-Tangitū. I was very pleased to see the support of the whole area because there are a lot of connections between those various iwi and they go back a long way.Just to remind this House actually for those who do not know where the country of Ngāti Hineuru is it is—it will not be accurate if I give geographic points. I could try but it would probably not be effective. If you could picture it for those who are familiar with the area driving on the highway from Taupō to Napier from Tarawera on the Napier-Taupō highway you go up to Te Hāroto over the saddle and down into the Hawke’s Bay. So it is a massive massive area.I am well familiar with Te Hāroto; I have actually been to Ngāti Hineuru as a young child. I was in the Rātana band. We were up there for—it must have been a whakamoemiti or hui of great note but I remember it very well because it was snowing and it was extremely cold and I was there shivering in my uniform with my fellow band members. We could hardly get out a note it was that cold. So we did not sound too good marching on—in fact we were very quick marching on. But I do have fond memories of Te Hāroto even though it was mightily cold—even from someone from the south. I do know what the cold is like but it was certainly cold up there on that particular day.Just getting back to the submitters there was a lot of local support. It was wonderful to hear those supportive submitters. There were submitters such as Ngāi Tahu and I know we all perk up when we hear “Ngāi Tahu” but there is no connection to the southern Ngāi Tahu; this is a hapū from up those ways.Meka Whaitiri: Pāhauwera.RINO TIRIKATENE: Pāhauwera that is right. We heard similar submissions when the Pāhauwera settlement was going through and when the Maungaharuru-Tangitū settlement was going through in terms of who is included in what and who should be included on this. It is always difficult when peoples are on those boundaries or they all sort of mix together or are intermingled. But we heard those submitters and those matters were clearly dealt with in the Pāhauwera settlement and also in the Maungaharuru one. It was very clear that Ngāti Hineuru definitely have their own grievances and their own settlement. That was made clear to us but I do acknowledge those Ngāi Tahu submitters who were there to have their particular say.Ngāti Hineuru as I said is this vast geographical area but it has actually been involved in four Waitangi Tribunal inquiries. So we are talking about Tūhoe we are talking about Taihape we are talking about the central North Island—and one other. It is a vast area. Oh it was Mōhaka ki Ahuriri. How could I forget the main one? It is a vast geographical area in a Māori sense in an iwi sense and it is really gratifying to know that we are progressing this bill so that Ngāti Hineuru can assert their identity assert their mana and their tino rangatiratanga over their ancestral landscape and over their tribal whenua.I was pleased to note that Ngāti Hineuru do not muck around. They are a very progressive iwi. They have been working very hard—so hard that they have even purchased a farm that was a right of first refusal in their deed of settlement which would be expiring later this year but I understand they have already taken up that right of first refusal and have purchased the Woodstock farm—I would prefer to say their maungatapu. It is their maungatapu. They have purchased quite a large farm and adjoining forest lands which are part of their maungatapu and it is wonderful that through this Treaty settlement through the cultural redress and commercial redress they have already been able to activate those hard-fought gains that they have managed to achieve within their settlement to bring their whenua back to their people and to be able to stand on their own maunga.I do not want to prolong my contribution but I do support Ngāti Hineuru for travelling down today through the storms and the lightning and the thunder. They were able to make it here safely to see this House support the safe passage of their bill and I commend it at its second reading. I commend the swift passage of this bill through the House. Kia ora tātou.PITA PARAONE (NZ First):Ā tēnā koe Mr Assistant Speaker tēnā hoki tātou e noho nei i roto i Te Whare i te ata nei. E tū ake tēnei ki te tautoko i ngā mihi i mihingia e ngā kaikōrero i tū ake i mua i a au ēngari e te tuakana Adrian e mihi ana hoki ki a koe nau nei i whakaritengia wā tātou noho i te ata nei. E tika ana kia huri ngā whakaaro ki Te Runga Rawa kia īnoi atu ki a Ia kia pai ai ō tātou mahi i te rā nei.Ēngari tua atu i tēnā e tika ana kia mihi hoki ki a koutou mā Ngāti Hineuru i tae mai i waenganui i a tātou i te ata nei me koutou e noho mai nā i te wā kāinga me koutou hoki e mātakitaki mai ana i runga i te pouaka whakaata ki ēnei kōrero e pā ana ki tā koutou kerēme.Ā mihi hoki ki tēnā o ngā mate maha kei waenganui i a koutou nā Te Minita i whakahuangia te ingoa a Whetū nā te mea ko ia tetahi i kawea atu i tēnei kaupapa i runga i te hīkoitanga o tēnei take ki Te Whare nei. He mihi hoki ki a ia kua tū honohono ki tērā o ngā mate kei waenganui i a mātou mai Te Tai Tokerau nā ko Manuera Tohu tēnā. Ko ia tetahi o ngā pou o Te Kōhanga Reo nā reira e tika ana kia mihi tonu ki a rātou.Ā ka hoki mai ki a tātou te hunga ora tēnā koutou tēnā koutou tēnā koutou.[Thank you Mr Assistant Speaker and acknowledgments to us seated here in the House this morning. I stand to support the tributes accorded by speakers who got up before me but to you in particular Adrian my senior a special thankyou for conducting a prayer over us seated here this morning. It is proper that thoughts are cast up to heaven to Him to ensure our work goes well today.But that aside it is proper as well that you collectively of Ngāti Hineuru who have arrived here amongst us today be acknowledged plus those of you back home as well watching these contributions on television that relate to your claims.A tribute also to that one of the many deaths amongst you whom the Ministerfor Māori Developmentnamed as being Whetū because he was one whotook this proposal on its trek to this House here—a tribute to him united now with thatother one of our deaths in the north Manuera Tohu one of the pillars of thekōhanga reoinstitution. Therefore it is fitting that we continue to pay a tribute to them.And sowe come back to us the living;acknowledgments salutations and congratulations to you collectively.]On behalf of New Zealand First I stand to support this bill in its second reading. As an earlier speaker pointed out this is the opportunity to report on the submissions that were presented to the Māori Affairs Committee which I felt privileged to be a member of. The Minister for Treaty of Waitangi Negotiations quite rightly points out that the bill is about settling all claims and providing cultural redress to the iwi together with financial redress to allow them to go forward in terms of the economic development of the iwi.Can I say that the committee received 13 submissions and a majority of them were in favour of the bill. However there were one or two submitters who spoke in opposition to the bill and a number of concerns were also raised by those who supported the bill not least of all the concern was that as an iwi they had not been recognised by the system—I am talking about Statistics New Zealand.Members may recall that during the first reading of this bill I expressed my envy of Ngāti Hineuru whose population according to the information that was provided to us was around the vicinity of 1500. Yet my whānau exceeds the 5000s—and that is just the Paraone whānau. But I belong to—well I refer to—an iwi called Ngāti Hine in the north. And we are not even recognised as an iwi.Kia ahatia kia ahatia? Koinā te āhuatanga o tātou![So what? So what of it? That is how it goes with us!]But I am making the point in support of this bill that Ngāti Hineuru should be given due recognition and when the next census is carried out I would want to see Ngāti Hineuru on the list—next to Ngāti Hine. But if that is going to be a prevention of Ngāti Hineuru being on the list then I am quite happy to stand down because you have got to this stage as part of your settlement process and I think that it should be duly recognised.As part of that whole process also some disquiet was mentioned about not being able to participate in the fisheries allocation although being an iwi. And we can understand that. But I just want to say to Ngāti Hineuru that Ngāti Hine is mentioned in the actual Maori Fisheries Act but we have yet to see a scale. But that is another matter—hoi anō.The report of the select committee also mentions the issue around the Mōhaka-Waikare block. The report quite rightly says that we heard the concerns of a representative of the Ngāi Tahu ki Waikare ancestral owners who queried the right of Ngāti Hineuru to include that part of their lands into their claim. We were aware that the Crown carried out investigations into the historical interests in the area before offering Hineuru redress in the Mōhaka-Waikare block and these investigations found that Hineuru in fact has customary interests in the block. After the agreement in principle between the Crown and Hineuru was signed the Crown consulted with all overlapping claimants to enable fair and appropriate redress. I think in this respect that that process needs to be commended because of the support that was provided by those iwi who had overlapping claims.The Office of Treaty Settlements advised the committee that Ngāi Tahu ki Waikare is included in the definitions of Ngāti Pāhauwera and Maungaharuru-Tangitū Hapū claimants and that those groups were part of the consultation on overlapping claims. Redress was provided in deeds of settlement for both groups to settle all of their historical claims. Therefore the Office of Treaty Settlements believes that the Crown has adequately considered the interests of Ngāi Tahu ki Waikare.In terms of those who opposed the bill one submitter was astonished that a hapū of TūwharetoaTaupōhas a Treaty of Waitangi grievance claim to lands outside of their ancestral boundaries. They referred to Hineuru as a hapū alongside other Tūwharetoa hapū that has received pūtea from land sales beginning in 1859 through to the 1900s. They said that Hineuru was a major beneficiary of the Mōhaka-Waikare land during the gift-back of confiscated land including the Tarawera Tataraakina and Pohokura blocks. We also heard from another submitter who objected to the claims settlement bill pertaining to the Waitara block that the Crown retained after confiscation in 1869.Before I conclude I just want to support some of the comments made by the Greens spokesperson in terms of this bill not being a complete settlement in terms of iwi groups. But we do acknowledge the contribution that these settlements make to our nation. I commend this bill to the House. Kia ora.NUK KORAKO (National):Tēnā koe e Te Māngai o Te Whare e mihi atu ki a koutou ngā mema o Te Whare Pāremata. Nō reira e ngā uri o Rangihīroa Ngāti Hineuru Mātaatua Waka Mōhaka Awa Tītīōkura Mauka e mihi nei e tangi nei e mihi atu ki a koutou katoa. Mauria mai he whakaako ki te kaupapa nunui ā ko tēnei rā e mihi atu ki a koutou.[Thank you Mr Assistant Speaker and I acknowledge you members of Parliament. To you the descendants of Rangihīroa Ngāti Hineuru Mātaatua Canoe Mōhaka River and Tītīōkura Mountain grieving and mourning here I acknowledge you all. Bring forth a learning of huge significance which is this day; I salute you.]I want to also first of all acknowledge the Māori Affairs Committee as its chair and say that it has actually presented here today a lot of the background to the Hineuru Claims Settlement Bill. So as the chair of the Māori Affairs Committee I say there are just two important points that I would like to make and they concern actually the progress to the second reading. In the first reading we covered very much the historical aspects of this claim this settlement. In this one it came down to the Māori Affairs Committee and then from there we heard the 13 submissions. I think the important thing is that in those submissions we heard for and against.So the first one I want to talk about is one that was actually for—one of the many that was for—the Hineuru Claims Settlement Bill. This one came from Karauna Brown who is also one of the co - lead negotiators. Karauna spoke of the mamae and the pain that is being carried to this day by Ngāti Hineuru particularly around the Crown confiscations. Karauna also highlighted the way the settlement provides recognition for Hineuru as an iwi as a people. Hineuru have often been listed as a hapū of other iwi such as Kahungunu or Tūwharetoa. Hineuru members have been reminded every 4 years during the census that they are not actually seen as being a listed iwi for them to select but the members of Hineuru have continued to consider themselves to be an iwi in their own right despite the Crown’s actions to undermine their status. This settlement recognises the mana of Hineuru as a distinct iwi and restores them to the place of relativity with other iwi in partnership with the Crown so that to me is one of the real highlights of this Treaty settlement bill.The next one is again from a party from the other side which did not agree with this settlement. The Māori Affairs Committee actually hears—one of the great things about this is it is an opportunity for those who are involved in that whakapapa in the particular iwi to actually come and address the Māori Affairs Committee. The one I am talking about is from the representatives from Ngāi Tahu ki Waikare. These were ancestral owners as they said who submitted before the committee and they have interests in the Mōhaka-Waikare block which has been highlighted here a number of times today.I think the important thing though with the Māori Affairs Committee is that we did give this a very very good hearing and particularly it was a very very long discussion as well. We took into account the historical interests and then also one of the important parts as to the whakapapa and all of that but at the end of the day it was a consensus of the committee that we found no reason to disagree with the Crown’s conclusion. So they are the two important submissions I believe in this process in which we confirmed we would move this bill to the second reading.I look forward again to this particular Treaty settlement coming back so that it can go through its Committee stage and then into its third reading. You will notice that we have only a very very short time on this side of the House to actually kōrero but on that note hopefully I have highlighted those two most important points. Nō reira I commend this bill to the House. Kia ora.LOUISA WALL (Labour—Manurewa):Tēnā koe e Te Māngai o Te Whare e ngā mana e ngā reo rau rangatira mā tēnā koutou tēnā koutou tēnā tātou katoa. Ngā mihi rā ki ngā whanaunga ngā uri o Ngāti Hineuru tēnā tātou.[Thank you Mr Assistant Speaker and to the powers voices and esteemed ones of a hundredfold acknowledgments salutations and greetings to us all. Acknowledgments indeed to the relatives and descendants of Ngāti Hineuru;greetings to us.]I stand here as a descendant of Ngāti Hineuru incredibly proud to be in the House in the second reading of the Hineuru Claims Settlement Bill. What I have decided to do is to actually let the voice of Ngāti Hineuru speak in this process and what I want to do is quote from some of the submissions that were heard by my colleagues during the select committee process.The first such is Ivy Kahukiwa-Smith and I quote from her submission: “I get emotional thinking about the journey we have travelled. The most powerful aspect that has been hard for me has been hearing our histories and our stories. The stories of our struggles our fights the loss of life and whenua and the consequence of being nearly landless are stories that have been really hard to hear. However in learning these stories it is important that this information is never lost. I am excited for the future because there is light beyond all of [the] pain and anguish suffered by my tupuna and it starts again with the finalisation of this settlement. Our Hineuru people deserve this. I think about all of those people who have been victims of this claim. I think about our old people who fought over many years and who are not alive to see the settlement come to fruition. Our old people deserve this. This settlement is about them. It is about making sure they are recognised for the mamae they have suffered as a consequence of the actions of the Crown. This is also about our future and about building a stronger Hineuru. With this settlement we are able to make sure our people are well looked after. It is as much about the past as it is about our future.”I would also like to quote from the submission of Karauna Brown: “Our people were peaceful people but the Crown believed that we were rebels and so we were attacked. They were peaceful but being at Omarunui they were absolutely slaughtered. Our people were then imprisoned and taken to the Chatham Islands where they lived in inhumane conditions before coming back with Te Kooti. Our people were then stripped of their land by the Crown through various means and now we are centrally located in a very small settlement; Te Haroto. There was a huge mamae for me from the battle of Omarunui because in that slaughter was my own koro and his name is Te Wano. He is on one of the poupou in our whare. Because of my Koro I continue this journey today. He started it and now I hope I can take it over and finally finish it. He deserves it and so too my mokopuna. As a negotiator when I heard the Crown offer the apology I had a bit of a tangi. This is because it brought back a lot of the mamae that we carry from the raupatu. It brings back all of the memories of the stories. One major aspect of the settlement for me is recognition of who we are as a people. We are not a hapū of Kahungunu or Tuwharetoa but we are an iwi in our own right. This settlement has been about us fighting to rebuild our mana as an iwi. For far too long we have been subsumed into other iwi. This settlement provides us with another standing to be recognised as an iwi and to stand proud as Hineuru.”Toi Tāwhai’s submission says: “The reason why I support this Bill is because of how proud I am to be Hineuru how proud I am to have been part of this journey and how I believe it is an important step in us moving forward as an iwi. Given the effort of all negotiators involved and how long it has taken to come this far I believe we got the best settlement we could have in the circumstances. … I think that this settlement will make our future brighter and allow us to remedy the grievances that the Crown has inflicted on us in the past. It will enable us … to move forward with mana. The Hineuru settlement does not compensate us for all of our grievances nor does it satisfy every single member of Hineuru. No settlement will ever be sufficient to fix or to right the wrongs of the past or to satisfy everyone. However as someone who is involved in this kaupapa I can say that we have worked tirelessly to achieve this outcome for our people.”I would now like to quote from Tirohia Bridger’s submission: “For me this bill is the end of a long hard journey that my mother began when this kaupapa started decades ago. Her name is Hine (Gladys) Campbell and her life’s work has been working for her iwi Hineuru. At times this mahi for her was very difficult and her work has not been rewarded. She also did not get to see the benefits that this Treaty settlement will bring for the iwi. But I always remember that she never got involved for selfish reasons. One of my mother’s catchphrases when she used to take me around on hui was: ‘When you start doing this mahi never ever focus on the money. When you are working for Hineuru you focus on Hineuru.’ Therefore for me the settlement is about my kuia our generation and the future mokopuna to come.”I would now like to quote from Rēnata Bush: “This type of mahi takes a big toll on the wairua and for me it is important to continue to have karakia. I pray to our heavenly father that we complete this settlement very soon so that we can let go of the pain and mamae of our people and begin to work toward a better future for our mokopuna.”And finally Tūhuiao Kahukiwa: “I remember my kuia and koroua say[ing] to me years ago—I was a mokopuna then. My old people said to me ‘Mokopuna this is all for you. We are fighting for this for you.’ Now that I have grown up I say to you my mokopuna ‘Moko this is all for you.’ I was the mokopuna then but now I am still fighting for my mokopuna. I don’t think my children will see the eventual fruits of this settlement. My mokopuna might see some fruits but the next generation after that will be hugely rewarded for the pain and suffering caused by my old people. This is for them. We want to finalise this settlement because the future is for Hineuru. It is no one else’s to take it away from them. We are ready to build a stronger future for our mokopuna. I wholeheartedly support the completion of the Hineuru settlement and the finalisation of the Hineuru Claims Settlement Bill.”I read these out because I think it is important that the voice of Ngāti Hineuru is recorded in Hansard and because for me it has always been about the power of our people through this truth and reconciliation process to get to a point of settlement that is very much about our aroha for our tūpuna but it is also about us accepting what has happened to us and actually focusing on the future. Every iwi in Aotearoa have their stories Hineuru have their own stories but I think it is incumbent upon us in Parliament to make sure that the voices of the people whom we represent and the voices of the people who are involved in the Treaty settlement process actually are the most important voice in this House.I have been listening intently actually to the whole focus on identity and the status of an iwi and how important it is for iwi to be recognised. One of the issues that Hineuru brought up in the select committee process was that it wants recognition through the census. I guess it is an opportunity to recommend to the Māori Affairs Committee that it is an opportunity for you to write to Minister Foss who is our Minister of Statistics and jointly with the Minister of Treaty of Waitangi Negotiations to actually create not a precedent but a principle: that if iwi are recognised through the Treaty settlement process then they automatically should be included in the next census. I actually thank Hineuru for bringing that to the attention of the House because it is something that we can do and that we can include possibly not as part of the settlement but as a principle going forward.So with my colleagues I commend this bill to the House and I am incredibly proud to be here today to witness the passage of this legislation. Kia ora.MARAMA FOX (Co-Leader—Māori Party):E Te Mana Whakawā tēnā koe. Tēnā koutou e hui ā-kanohi nei i tēnei rā koutou i hara mai ā-tinana ki te whakarongo ā-taringa ki te tiro atu ā-karu ā ki te rongo ā-wairua hoki ki te kiko o ngā kōrero kua whārikihia i tēnei rā nei te mihi atu ki a koutou i roto i ō koutou mate i tēnei wā ngā mate o te wiki o te marama o te tau ēngari anō mō ngā tahi rau tau kua hipa ō koutou tūpuna i mate mai i roto i te pakanga o Ōmarunui kai te mihi atu ki a rātou katoa. Ā nā reira tēnā koutou tēnā koutou kia ora mai tātou katoa.[Thank you Mr Assistant Speaker and greetings to you gathered here physically face to face on this day to hear see and spiritually experience the gist of these contributions delivered before you. I acknowledge you collectively in regard to your deaths at this point in time—not just those of the week month or year but those as well of the past hundred years your ancestors who died in the battle of Ōmarunui. I do pay a tribute to them all so greetings and salutations to you collectively. My appreciation to us all.]Ngāti Hineuru like many other iwi in Aotearoa you have suffered. Ngāti Hineuru suffered land confiscation under the New Zealand Settlements Act suffered in the Land Wars at Ōmarunui near Pētane where Te Rangi Hīroa lost his life. The involvement of Hineuru with Te Kooti and your participation in the peaceful Pai Mārire movement branded the people as rebels which yielded unwarranted attacks. The tūpuna who survived those attacks were exiled—exiled from the ancestral lands to the Chathams. Whilst the people were exiled the lands were plundered rendering the people of Hineuru virtually landless. In fact some of the land was given to other iwi. The Crown detained the ancestors of Hineuru and executed those ancestors without trial. When settlement negotiations started in 2009 Hineuru negotiators provided a set of pou representing the settlement aspirations: mai i Hineuru mō Hineuru [from Hineuru for Hineuru].But what is most astounding to me in the history of this people is the significance of the landholdings the strategic landholdings in a pivotal part of the central North Island that you once held. They were the arterial routes between Hawke’s Bay and Taupō Rotorua and the Bay of Plenty. They included Rangitaiki and Kāingaroa which in your submission was explained as a mahinga kai area and bordered by Maungaharuru Te Waka Range and the Kāweka Range where the settlement was—a significant part of the central North Island. What is astounding is that despite that huge area after decimating your people the Crown did not even acknowledge your status as an iwi and you were left out of the fisheries settlement because of what the Crown decided you were because the Crown wanted to make a decision about who you were and where you got to live. You know from that prominent position that you held and then becoming landless what is again astounding to me is the small area that is coming back to you—the small parcel of land that is coming back to you the Hineuru people. You have had to use the settlement money to purchase some more land and the small amount of money the people get is being subsumed further by having to purchase more land.I ask myself why. I have a 5-minute callonly but I ask myself: why do we do this? When will Aotearoa recognise the gift that our people give in their settlements because if we took all that should have been returned our country could not afford it. You the Hineuru people have answered why: through your pou: tuatahi restoration protection cultural heritage—aroha mai Mr Assistant Speaker. Your pou explains it. Nō reira tēnā koutou kia ora mai tātou katoa.The ASSISTANT SPEAKER (Hon Trevor Mallard): Joanne Hughes.JOANNE HAYES (National): Thank you—Hayes.The ASSISTANT SPEAKER (Hon Trevor Mallard): Hayes—sorry I apologise.JOANNE HAYES: Ā ka nui te mihi atu ki a koutou ngā whānau o Ngāti Hineuru. Nau mai haere mai![And so I acknowledge you greatly the family of Ngāti Hineuru. Welcome come hither!]This is going to be a short contribution today because we have got to start looking to the future for Ngāti Hineuru. Much has been said about the content of your bill and the travesty that you suffered through land loss through the invasion of the Crown on to your land. So I want to turn you to looking towards your future and where to from here because this is all about the future for mokopuna in Ngāti Hineuru—remembering the past but looking forward to the future. So without any further ado I want to commend the bill to the House and look forward to the rest of the process to see your bill traverse its way into legislation. Kia ora.Bill read a second time.Ngāi Te Rangi and Ngā Pōtiki Claims Settlement BillFirst ReadingHon TE URUROA FLAVELL (Minister for Māori Development) on behalf of theMinister for Treaty of Waitangi Negotiations: Tēnā koe Mr Assistant Speaker. I move That the Ngāi Te Rangi and Ngā Pōtiki Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider the bill.Kai aku rangatira o Tauranga Moana tēnā koutou haere mai. He ngāwari tā koutou noho kua oti kē i a mātau te tuku i tētahi kupu kōrero ki te wāhi ngaro anā kua rongo ngā uri o Ngāti Hineuru i tērā karakia ā nō reira kua ea tērā kua huri ki a koutou katoa kua haramai i raro i a Mauao ā i Te Ākau o Tauranga Moanatēnā koutou haere mai haere mai haere mai!Ēhara tēnei hīkoi ō koutou i te huarahi hōu kua tae kē mai a Ngāti Ranginui kua tae kē mai a Ngāti Pūkenga. Nā kua eke ki te rā ā kua eke mai koutou; nō reira ko tāku ko te kī ā hei wāwāhi i te āhuatanga o ngā kōrero tēnā koutou haere mai.He kitenga kanohi ka hoki ngā mahara. Tuatahi ki te hunga kua ngaro inātatanei; Colin Reeder kai te mōhio tonu koe ki te āhuatanga o to tāua hoa a Matiu i Te Whare Wānanga ka tangi ake. Nā tātau tērā i tuku ki Te Kōpū o Papatūānuku i te kotahi marama pea kua hipa ake. Ko Matiu tērā i roto i ngā whiriwhiringa mō tēnei o ngā kaupapa. Arā anō ngā pakeke e mōhiotia nei e koutou kai aku rangatira o Ngāi Te Rangi Ngā Pōtiki ko Rere Amoamo ko rātau tērā hunga tērā whakatipuranga ā ka mutu taihoa ake nei ka hoki ki ētahi kia kōrerohia rātau. Ēngari ki ngā pakeke haere mai haere mai haere mai.E Turi tēnā koe e whakakanohi nei i to pāpā. He āhua pāpōuri te ngākau kāre tērā koroua tērā o ngā pāpā i haramai ki roto i Te Whare Pāremata kia rongo i tēnei o ngā kaupapa. Ko ia te kanohi e kōrerohia ana i runga i ngā marae o Te Motu. Te kanohi o Tauranga Moana ka mutu o Ngāi Te Rangi. Ko ia ki a koe te pāpā Hauata tēnā koe haere mai. E te hoa o Te Whare Pāremata i ngā tau kua hipa ake te hōnore e Mita tēnā koe. Haramai ki te hōro haramai ki te marae o Te Whare Pāremata kua waia kē koe ki ēnei momo āhuatanga. Nō reira he oranga ngākau kua tae mai koe i te taha o to iwi ki konei kōrero ai i ngā take o tēnei rā. Nō reira e Tiare ko koe tērā te tiamana i whai wāhi nā i roto i ngā whiriwhiringa o te iwi ka nui te mihi. Ki ngā kanohi e mōhiotia ana tēnā koutou tēnā koutou.E Riri tēnā koe Wikitōria ē ko koutou kua haere mai i tēnei rā. Ko te whānau Rōritanga pai te kite atu i a koutou haere mai haere mai haere mai rā. Nō reira kia whai wāhi au ki te mihi ki Te Minita i te mea ko ngā kerēme katoa i ngā 6 tau pea kua hipa nāna tonu i āki ki te whakatakoto ki roto i Te Whare Pāremata nei kia taea ai e ngā iwi te kimi te whai tonu i tētahi huarahi hei painga mō rātau.Anā ko koutou tēnei i whai i ngā tapuwae o ngā iwi i kōrerohia nā e au inātatanei. Nō reira tēnei te huarahi i kitea e ētahi iwi i mua i a koutou anā ko Ngāti Hineuru tērā i mua i a koutou. Whai muri i a koutou ko ngā iwi o Whanganui ka tae mai ki te kōrero mō Te Awa Tupua o Whanganui. Heoi anō me pēnei rawa te kōrero kai te mōhio tonu ahau he ara tāpokopoko i whāia e koutou.Me mihi rā ki ngā mea e noho nei hei kaikōrero mō koutou.Ko te taha ki a Ngāi Te Rangi ki a Spencer Webster—kāre au i te tino kite i a ia—āe kai reira tonu ia. Ki a Mita ki a koe; ki a Willie Te Aho tērā Māori ka whai wāhi tana ringa ki roto i ngā kerēme katoa o Te Motu ēngari ā hoi anō tērā tērā. Ka mutu kia huri atu ki a Ngā Pōtiki ki a koe Wikitōria ōtirā ki a Mātānuku ā kāre au i te tino mōhio ki tō pānga ki Tauranga Moana ēngari he pai tonu. Māu tērā e kōrero ko te whakapapa ki roto o Tauranga Moana ēngari tērā pea ā-rōia nei ka mihi ki a koe. Ko koe te ringa āwhina ki a Ngā Pōtiki ka mihi ki a koe i haramai ki te taha o ngā pāpā nei o ngā kūia nei o ngā whānau nei ā tēnā koutou katoa.Kua rongo koutou i ngā kōrero o ngā mema Pāremata inātatanei mō te iwi nei mō Ngāti Hineuru. Ko te wāhi ki a au ēhara i te mea ki te whakatakoto i ngā hītori katoa ka waiho ake mā Te Minita tērā e kōrero. Ko tāku ko te kī atu kai te rongo koutou i tētahi paku rerekētanga o ngā nawe o ngā take o Ngāti Hineuru ki ērā o Ngā Pōtiki o Ngāi Te Rangi—ki taku mōhio kāo. Ki taku mōhio kāo. Muru i te raupatu ko koutou tērā. Muru raupatu ā he kaupapa e waia nei koutou ki tērā āhuatanga. Ko te muru i te whenua ko te takatakahi i te mana ā ko te tū o te pakanga. Ēhara koutou i te tauhōu ki ērā kōrero.Kia kōrero au mō te āhuatanga o Pukehinahina o Te Ranga. I tū ngā tohe o Te Karauna ki ngā iwi ā kāti kua waia kē tātau ki ngā mahi tohe a Te Karauna ngā pakanga i waenganui i a tātau. Nō reira mai i te tau 18 taku mōhio 65 ā tae rā anō ki ngā tau me kī 1970 tērā wāhanga ā i āhua pērā rawa te āhuatanga o te noho o Te Karauna ki ngā iwi o roto o Tauranga Moana otirā o Te Motu. Ko taku iwi o Ngāti Rangiwewehi i tū pokohiwi ki te pokohiwi ki Te Ranga. Ki taku mōhio pērā anō hoki ki Pukehinahina. Me pērā i te mea kua āhua tata nei te whenua e nohoia nei e ōku pāpā e ōku koroua e ōku kuia ki tērā o roto o Tauranga Moana. Ēngari ko te mate kē i raro i te ture i raupatuhia ngā whenua o Ngāi Te Rangi otirā o Ngā Pōtiki. Ko te taunga waka rererangi ki taku mōhio i murua i a koutou. Ko te āhuatanga o te rori hōu ngā wāhi o te rori hōu mai i Tauranga Moana ki Te Puke he pērā anō te āhua.Ka hoki aku mahara ki tētahi pire nāku tonu i kōkiri ki roto i tēnei Whare Pāremata. Ko te ingoa o te pire nei koMount Maunganui Borough Reclamation and Empowering Act Repeal Bill. Nāku tēnā i kōkiri ki roto nei. He aha i pērā ai? I te mea ā ko te tikanga o tērā pire he whakahoki atu i tērā whenua ki a koutou i te mea i murua e Te Karauna. Otirā i tukuna ki te kaunihera mō te aha? Kia taea ai e te kaunihera o Tauranga te tuku i tāna parapara ki roto i ngā whenua o Ngāi Te Rangi. Me kī ki te tāhuna o Rangataua ā ka tukuna te para te tūtae te aha rānei ki te ākau ki Papamoa. Nō reira ka tangi ake koirā tētahi tauira o te āhuatanga o te mahi a Te Karauna ki ngā iwi o roto i a koutou a Ngā Pōtiki a Ngāi Te Rangi ēngari he pai tonu i te wā poto kai a au kua huri pea a Ngāi Te Rangi Ngā Pōtiki ki te whai ao ki te ao mārama.Ko au tētahi i waimarie ki te tae atu ki Te Whetū ki te whakatuwheratanga o tērā kaupapa ā-whare nā. Wikitōria ko koe tērā i kōkiri i tērā kaupapa. Nō reira ā ka mutu ki Mangataua. He pērā anō te āhuatanga. He aha te mahi? He hanga whare kia tiaki i ngā pakeke kia tiaki i ngā kuia i ngā koroua. Nō reira ka mihi rā ki tērā āhuatanga. Ēhara i te mea kai te noho koutou i te pō uriuri te pō tangotango kāo! He hiahia nō koutou kia puta ki te whai ao ki te ao mārama. Mā tēnei huarahi pea ka eke ki tērā taumata. Nō reira ko te wāhi ki a au he wāwāhi i ngā kōrero mō Te Whare Pāremata i tēnei rā me te kī atu nau mai haere mai i tēnei rā.Ēhara i te mea kua mutu kāo! He tīmatanga noa ake tēnei i te mea ka haere Te Whare Pāremata ki a koutou ki te rongo i ngā kōrero ka mutu ko te pānuitanga tuatahi ā ka mana kua wātea te huarah. Nō reira kua rahi māku i tēnei rā haere mai kai aku rangatira tēnā koutou tēnā koutou kia ora tātau katoa.[Greetings and welcome to my esteemed of Tauranga Moana. You can rest easy; we have already paid homage to the unseen world the descendants of Ngāti Hineuru witnessed that prayer all of that has been taken care of so I turn now to all of you who have arrived from Mauao from the shores of Tauranga Moana greetings to you collectively welcome welcome welcome! This journey of yours is not a new one Ngāti Ranginui and Ngāti Pūkenga have already been here and now we come to this today to your arrival; therefore I say as a way of introducing matters on this issue salutations to you welcome.A face seen is a memory recalled. Firstly to those recently departed:Colin Reeder you knew our good friend Matiu very well at university. I lament him. It was us who buried him only a month ago. Matiu was involved in the negotiations for this matter. And there were other elders that you all know. To myesteemed ones of Ngāi Te Rangiand Ngā Pōtiki to Rere Amoamo they were the group that generation. Also I will refer to otherswhom I will talk about. However to the elders welcome come hither.To youTuri I thank you for representing your father here. I am a little bit saddened that that elderly gentlemen that uncle of ours was not able to be here in Parliament to hear these matters. He was a person who was spoken of on every marae around the country the representative of Tauranga Moana and indeed of Ngāi Te Rangi. And to youmyUncle Howard greetings and welcome to you. To a dear friend of this Parliament in years gone by to the honourable Mita greetings. Welcome to theHouse welcome to themaraeof Parliament. You are already very familiar with these occasions. It is very uplifting to see you have arrived here with your tribe to discuss the matters before us this day. And to youCharlie you are the chairman who was given this opportunity by your iwi. My sincerest gratitude to you. To all the others whom I know greetings and acknowledgments to you all.I pay tribute to youRiri to Wikitōria andtoall the others who have come this day. To the Rolleston family it is good to see you all. I bid you all welcome welcome indeed welcome. Furthermore I take this opportunity to pay tribute to the Ministerfor Treaty of Waitangi Negotiations becausewith all the claims that have gone through in the last 6 years it was he who encouraged them to be presented before this Parliament so that the tribes could quickly get on with the job of pursuing a better pathway for them all.And sothis is you—you have followed in the footsteps of those other tribes that I have recently mentioned. Therefore this was the pathway that other tribes had discovered before you and it was Ngāti Hineuru just before you all. After you the tribes of Whanganui will be arriving to discuss the ancestral river of Whanganui. However let me put it this way I know it is a billowy course that you have travelled.I want to thank those who are here as spokespersons for you.On behalf of Ngāi Te Rangi there is Spencer Webster—I cannot really see him—oh yes he is still there. To you too Mitaand to youWillie Te Aho—that Māori who seems to have a hand in all the claims around the country. However so be it. Futhermore can I turn to Ngā Pōtiki to youWikitōria and at the same timeto youMātānuku—I am not really sure of your connection to Tauranga Moana—but that is fine. You can mention it your geneology to Tauranga Moana. However as a lawyer I must pay tribute to you. You were the helping hand for Ngā Pōtiki and so I thank you forcoming along with these unclesand old matriachs of the families here. My acknowledgments to you all.You would have heard some of the contributions from the members of Parliament just recentlyin regard to Ngāti Hineuru. My contribution will benot to outline all the historical account; I will leave that to the Minister. I would like to say—you will hear a slightly different version of the concerns of the issues of Ngāti Hineuru to those of Ngā Pōtiki and of Ngāi Te Rangi—my understanding isno. As far as I know there is no justice for confiscations that is you. Confiscation is an issue that you are very familiar with. The dispossession of lands the disregard for mana—that is something that you are quite used to now. The confiscation of land the disregard for mana and the engagement of war. You are not strangers to those stories.I would like to make mention of the circumstances of Pukehinahina of Te Ranga. These were battles initiated by the Crown against the tribes. Oh well we are quite familiar with the disagreements of the Crown and the battles between us. Accordingly since 1865 and up until the 1970s—that period—that is very much how things were between the Crown and the tribes of Tauranga Moana andindeed of the country. My own tribe of Ngāti Rangiwewehi stood shoulder to shoulder at Te Ranga. And as far as I know it was similar at Pukehinahina. And I should say that because the land where my own uncles and grandparents live is similar to that land in Tauranga Moana. The only problem is—in terms of the law—the land was confiscated the lands of Ngāi Te Rangi and of Ngā Pōtiki. The airport is one place where I believe the land was taken from you. And there are the circumstances of the new road those parts of the new roadfrom Tauranga Moana to Te Puke it is the same.I cast my mind back to a bill that I actually introduced into this Parliament. The name of the bill was the Mount Maunganui Borough Reclamation and Empowering Repeal Bill. I introduced this into the House. Why was that? Because the intention of that bill was to return the land to you all as it was taken by the Crown. However why was it given to the council for whatpurpose? So that the Tauranga council could deposit their effluent into the lands of Ngāi Te Rangi let us say to the shore of Rangataua and they released their rubbish their excrement and whatever else on to the beaches at Papamoa. I weep at this situation. This is an example of the sorts of things the Crown was doing to the tribes amonst you of Ngā Pōtiki anf Ngāi Te Rangi. However it is OK. In the short time I have had maybe Ngāi Te Rangi and Ngā Pōtiki have become a bit clearer and more enlightened on the issues.I was one of the fortunate ones to go to Te Whetū to the opening of the housing complex there. It was you Wikitōria who advanced this issue. Therefore it is similar with Mangataua. There are similar circumstances. And what were they? They were to do with the building of houses to care for the elderly the old womenfolk and menfolk. Consequently I acknowledge that matter. It is not as though you are all sitting in the dark in the intense darkness—never!It is your earnest desire to enter into the glimmer of dawn and into the world of light. This pathway may assist you in reaching that pinnacle. And therefore it has been my task to begin this debate for Parliament today and to say to you all welcome and salutations to you today.It is not as though it is all over; no this is just the beginningand Parliament will be coming to you to listen to what you have to say. It will become official following the first reading. The way will be clear. Therefore that is enough from me today. I say welcome to my esteemed elders greetings and salutations to you collectively and my appreciation to us all.]I commend this bill to the House.PEENI HENARE (Labour—Tāmaki Makaurau): Tēnā koe Te Māngai o Te Whare. Tuku mauri ora ki te whei ao ki te ao mārama tīhei wā mauri ora! I a au e tupu tamariki ana ko ngā mātua o te hau kāinga o Te Tai Tokerau whakaakohia mai te mahi o te kai kōrero tuarua hei tautoko ake i ngā kōrero a te kaikōrero tuatahi. Nā runga i taua whakaaro ko ngā mihi hoki ki tōku tuakana ki te mema Pāremata o Te Tai Hauāuru nāna tō tātou huihuinga i te ata nei i whakarite kia anga atu ngā kanohi me ngā wairua ki tō tātou Kaihanga. Māna tātou e tiaki ki roto i ngā nekehanga o te wā nei māna anō hoki koutou e tiaki ki roto i tō koutou nohoanga i roto i tō tātou Whare ka mutu ki tō koutou hokinga atu ki te wā kāinga.Ka tāpae atu ngā mihi me ngā tangi ki ō tātou tini aituā ngā mate o te wā kua wahaina mai e Te Minita e tōku matua a Te Ururoa ki tērā pou o te kōhanga reo tērā tauira o te ao kōhatu ka riro atu ki roto i te kōpū o te whenua kāti e tangi ana tēnei; ka tāpae hoki au i ngā mate ko ōku tuākana ērā kua ngaro atu ki te pō. E Ngāi Te Rangi ngā mihi nui ki a koutou. I te wīkene kua pahura ake nei i tuki waka i aituāngia e ōku tuākana ki roto i a koutou. Koutou rā tēnā e tiaki i a rātou i te rā nei ka ngaro atu ki te hua kōiwi o ngā mātua o ngā tūpuna ki roto o Pangaru Waihau i te rā nei. Kāti te wāhanga ki ngā mate haere haere haere!Kia whakahokia mai ngā rārangi kōrero ki a tātou tēnā tātou katoa! E Ngāi Te Rangi e Ngā Pōtiki e tautoko ana ahau i ngā whakatau ki a koutou i te rā nei. Haere mai rā koutou. Haere mai rā koutou ki te whakakanohi i ngā mātua i ngā tūpuna rātou ngā whānau kei te kāinga e tatari mai ana. Mō te aha te take? Mō ngā rawa kei roto i te pire? Kāhore! Mō ngā kōrero a tēnei Whare? Kāhore! Ēngari kia whakahokia atu ko te mana motuhake i whawhai ō koutou mātua tūpuna tahi me ngā tūpuna o tēnei e kōrero nei e hoki atu ki te kāinga. Tēnā koutou tēnā koutou tēnā koutou katoa.I te mārama kua pahura ake nei i kōrero atu ahau ki ō koutou whanaunga i tae mai ki roto i ngā take kerēme i roto i Te Whare nei. I taua tāima i kōrero ahau mō ngā pānga ō koutou ki a māua ko tōku tuakana nei a Pita mai i te pakanga o Te Ruapekapeka ka whai whakaaro ahau ki ngā pakanga o tōku kāinga hei tāpae atu ki ngā pakanga kua kōrero mai nā e Te Minita ki roto i tō tātou Whare i te rā nei. Ka whakaaro anō hoki ki ngā mātua tūpuna nā rātou i haina i Te Tiriti o Waitangi ahakoa te rangirua ahakoa ēhara i te mea he mataku ēngari he rangirua ki ngā mahi tinihanga ki ngā mahi māminga a Te Karauna i taua tāima. Ahakoa tērā ka hainatia rātou i Te Tiriti o Waitangi ētahi ō rātou me te hiahia kia whiwhi oranga rātou ki roto i ngā tau ka haere ake.Kāti ko ngā mātua tūpuna tērā heke iho mai ki a koutou otirā ki a tātou i tēnei rā; tēnā tātou.Māmā noa iho te kōrero atu mō ngā iwi e kōkiri ana i ngā take nei ka whai whakaaro ahau ki ngā hapū kei roto i a koutou. Kua kōrero mai tōku tuakana a Pita mō te āhuatanga ki a Ngāti Hine ki roto i Te Tai Tokerau. Kāti ka mihi atu ki te mana o ngā hapū kua whakakotahi mai nei kia karangahia tēnei Whare he iwi kē koutou. Nō reira e mihi atu ana au ki a koutou i roto i ngā āhuatanga o te wā nei.E aku rangatira kua kōrero ētahi mō ngā whawhai mō ngā pakanga mō ngā tūkino a Te Karauna i a Ngāi Te Rangi rātou ko Ngā Potiki. Ka whakaaro ake ahau āe e mōhio ana tātou Te Māori i ngā pakanga i ngā mahi tūkino a te kāwanatanga anā ko te pū te mea e arahi nei i te kōrero. Ēngari i tēnei wā ka whakaaro ake ahau ki ngā ture. He nui ngā pātai ka pātaihia mai ki a au nei āe e mōhio ana au i tūkinohia e te Kāwanatanga i a mātou; ēngari ka whakaaro ake ahau mō ngā ture hei wāwāhi i ngā iwi Māori hei tango i te whenua hei patu i te wairua. Nō reira ka whakaaro ake ahau ki ngā kōrero a Te Minita a mea mō te tuku para mō te tuku tūtae mō te tuku puta ki roto i ngā wai kaukau o ō koutou mātua tūpuna kāti. Ka whakaaro ake ahau ki te mahi rangahau e tātou mā.Ka whakaaro ake ahau ki tēnei pire i pahure ki roto i tēnei Whare arā ko te Mount Maunganui Borough Reclamation and Empowering Act 1975 āe mārika āe mārika! Ka pānui ahau i tēnei pire me te ki atu ahakoa ka wāwāhi te pire nei i tētahi huarahi ka taea e ngā tāngata katoa o te wāhi rā ki te tuku kōrero ki te tuku i wā rātou mana e pā ana ki tēnei wāhi kua tango mai e Te Karauna i a koutou. Ka mutu ka pānui ahau i ngā niupepa o taua tāima ka tū kaha a Ngā Pōtiki me ngā iwi katoa o Tauranga Moana ki te whawhai i tēnei pire ahakoa i kī ki roto i te pire nei ka whai wāhi koutou ki roto i ngā mahi nei. Kua kite tātou i roto i ngā kōrero kāhore kāhore kāhore!Nō reira ko te pai o tēnei pire i te rā nei ki te whakatutuki i ngā whawhai i ngā kōrero ā koutou i taua tāima i roto i ngā mahi o te wā nei. He aha ai? Kia whai oranga koutou i roto i ngā mahi kei mua i a koutou hei oranga ngākau hei oranga wairua hei oranga mō ngā uri whakatupu e haere ake nei. Āe mārika te nanakia o ngā ture Pākehā.Kei roto i ēnei pukapuka ko ngā ture wāwāhi whenua ka tono atu ki ngā Pākehā mā rātou e whakahaere. Ko tētahi āhuatanga pai ki a au nei i roto i tēnei pire ko te nuinga o ngā pire kua kite nei tātou e wehewehe nei i a tāua te Māori. Nā kua kite ahau i tērā āhuatanga ki roto o Ngāpuhi. Ēngari mā tēnei pire ka āhei a Ngāi Te Rangi ka āhei a Ngā Pōtiki me ngā tāngata katoa ngā hapū katoa ngā mana katoa ngā iwi katoa o tērā kāinga te mahi ngātahi. He aha ai? Hei whakahaere ake i ngā whenua ka whakahokia atu hei whakahaere ake i ngā rawa kia whakahoki atu ki a Ngāi Te Rangi ki a Ngā Pōtiki i tēnei rā.E Te Pāpā e Taku Ariki e Tumu kātahi anō koe kua tau mai ki roto i tō tātou Whare; tēnei e mihi atu nei te ngākau; tēnā koe tēnā koe!Kua rongo koutou i āianei kua tangi te pere nō reira kua whāiti te tāima ki a au nei. Nō reira ko tāku kōrero whakamutunga ki a koutou e aku rangatira e te pāpā e Mita koutou koinā te take o tēnei Whare; rawa atu au e kite i te nuinga e noho mai nā kī pātata i a koutou. Nō reira ka huri atu ki a koe e te pāpā e Mita e mihi atu ana ki a koe kua ārahi mai nā e koe i tō iwi ki roto i tō tātou Whare.Hei whakakapi ake ko te taha pūtea ka whakahokia atu ki a koutou e whakaae ana tēnei otirā te nuinga o mātou he kōnae iti ki te rawa i riro atu ki te Kāwanatanga i te taima i raupatuhia e rātou ō koutou whenua i takahia ai rātou i ō koutou mana me tō koutou wairua.Kāti mā tēnei pea ka whai oranga koutou i roto i ngā mahi kei mua i a koutou.Ko tāku atu ki a koutou e Ngāi Te Rangi e Ngā Pōtiki i tēnei ata mā Te Rōpū Whiriwhiri i Ngā Take Māori mā ngā mema katoa o tēnei Whare e āta whakaarohia e āta wetewete ngā kōrero kei roto i te pire mō koutou te take. Nō reira kāti ake rā i konei e Te Māngai o Te Whare e aku rangatira kua tau nei tēnā koutou tēnā koutou kia ora tātou katoa.[Tēnā koe Mr Assistant Speaker. As energy is manifest into the world of light it is life. Growing up as a child our parents’ generation back home in the Far North taught us that the role of the second speaker is to support the speech of the first speaker. Accordingly I thank my senior colleague and member of Parliament for Te Tai Hauāuru who commenced our proceedings this morning by turning our eyes and spirits to our creator who will protect and guide us in this dynamic environment and who will also protect and guide you in your stay here in our House and on your safe return journey home.I acknowledge and lament our dearly departed including those recently deceased mentioned by the Ministerfor Māori Development by my uncle Te Ururoa such as that pillar of the kōhanga reo movement who exemplified the ancient world now laid to rest within the earth alas; I too mourn. I also acknowledge my own older cousins who only just passed away. Ngāi Te Rangimy sincere thanks to you. Just last weekend my older cousins died in a car accident within your tribal area. You looked after them and today they are being laid to rest in the hallowed burial grounds among the ancestors of Pangaru and Waihau. Farewell to all the dearly deceased may you rest in eternal peace.Returning to us the living—greetings one and all!Ngāi Te Rangi and Ngā Pōtiki I support this settlement with you today. Welcomeall of you. Welcome to you the representatives embodying the faces of the elders and ancestors and the many families waiting back home. For what exactly? For the assets within the bill? No. For the words of this House? No. But for the return of self-determination which your ancestors and mine fought for together that it be returned home. My greetings and salutations to you all.In the month just gone I spoke with your relations who had arrived here in the House pursuant to the claims process. At that time I referred to the connection that exists between yourselves and my senior kinsman Pita and me from the battle of Te Ruapekapeka;indeedI reflect on the battles of my own home in relating to the battles spoken of by the Minister in our House today. I also reflect on the ancestors who signedthe Treaty of Waitangi despite great apprehension not through fear but in trepidation of the treachery and deceit of the Crown at that time. Despitethatthey still signed the Treaty of Waitangi some of themanyway with the hope of securing prosperity in the years ahead. And so it was for those ancestors from whom you descend today or rather from whom we descendindeed; greetings to all of us.It is easy to talk about tribes advancing these issuesbut I also reflect on the subtribes among you. My senior kinsman Pita has spoken to me about Ngāti Hine in the Far North. Accordingly I acknowledge the integrity of the subtribes that have come together here to enable this House to refer to you collectively as a tribal entity. And so I congratulate you in the circumstances of this moment.Esteemed guests some have commented on conflicts battlesand atrocities committed by the Crown against Ngāi Te Rangi and those of Ngā Pōtiki. On reflection yes we Māori are aware of the wars in regard to acts of atrocities inflicted by theGovernment and there you are—the gun is leading the talk! But at this moment I reflect on the laws. Many questions have been asked for me to respond to; yes I am aware we were molested by the government. However I think about the laws as a means of driving Māori tribes apart from each other taking possession of land and being a killjoy. I cast my thoughts back to the Minister’s comments in terms of direct pollution and sewage releases into the waters where your parents and ancestors bathed—but enough. I reflect on what is being done in the area of research which I consider is goodfor everyone.I think about the bill that was passed in this House namely the Mount Maunganui Borough Reclamation and Empowering Act 1975—yes indeed and very much so. I read this bill and speculated: even if this bill opens up a wayeverybody from that area can make a submission and stake their authority to this place that was taken from you by the Crown. Furthermore I read in the newspapers of that time that Ngā Pōtiki and all the tribes of Tauranga Moana stood strongly to fight that bill even though there was a provision in the bill for you to be involved in these operations. We have seen in the accounts that absolutely nothing came out of it at all.Therefore the good thing about this bill today is that it allows the battles and your accounts of that time to be fulfilled and to be included in current operations. Why? So that there is a livelihood in the work and in the future that will sustain your psychological and spiritual well-beingand the well-being of future generations. Yes indeed not bad for Pākehā law.Contained in these documents are laws that divide up lands and then send them to Pākehā for them to administer. To me an aspect of this billthatis good is that the majority of the bills we have seen separate the Māori—you people and me. I have seen that situation in Ngāpuhi. But through this bill Ngāi Te Rangi Ngā Pōtikiandeverybody all subtribes authorities and tribes of that placeare able to work collaboratively. Why? To administer the landsthatare to be returned and to manage the resources that are to be returned to Ngāi Te Rangi and Ngā Pōtiki today.To you the respected father figure to myparamountchief Tumu I have just noted your arrival into our House; I acknowledge your noble presence and extend a heartfelt welcome to you; greetings and welcome.You all would have heard the bell ring and so I have not much time left. My final comment to you esteemed onesto Uncle Mita and to you all collectivelyis that that then is the purpose of this House; I have never seen such masses of your ilk fill this House andbepacked so closely as you are. And so I acknowledge youUncle Mita. You did that by leading your people into this House of ours.In conclusionand in regard to the funding to be returned to you despite it being a mere pittance compared to the resources theGovernment accrued at the time yourlands were confiscated and your status and spirit were trampled upon the majority of us and I agree to that happening. Enough; this might bring about the well-being that you are striving for through the work ahead of you.I assure you Ngāi Te Rangi and Ngā Pōtiki that the Māori Affairs Committee and all the members of this House will carefully consider and scrutinise the accounts in this bill with your interests in mind. Therefore Mr Assistant Speaker and my esteemed ones gathered here acknowledgments and greetings to you collectively and my appreciation to us all.]Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I am very pleased to take a call to support the first reading of this bill which like other Tauranga bills has been many years in the making. To those in the gallery who have come to witness the long-awaited and historic day I welcome you to Parliament. Tēnā koutou. Can I say that it is great to see our former colleague Mita Ririnui back in the House today.The signing of this deed of settlement in 2013 signalled the completion of all settlements with the three Tauranga Moana iwi. The bill follows the introduction of the other two Tauranga Moana bills the Tauranga Moana Iwi Collective Redress and Ngā Hapū o Ngāti Ranginui Claims Settlement Bill and the Ngāti Pūkenga Claims Settlement Bill. I spoke at the first readings of both those bills on 14 April and it was a great pleasure for us parliamentarians to host Ngāi Te Rangi for that occasion along with the other Tauranga Moana iwi. It is fitting for the three Tauranga Moana iwi who began their Treaty settlement journey all those years ago to be basically at the same stage in the legislative process. Despite the time that has been taken to get to this point I never had any doubt that we would get there and that is why I am so pleased to see representatives of the iwi in the gallery and I hope they agree with me that it has been worth the wait.An unusual feature of this settlement is that there are two entities mandated to negotiate the settlement of Ngāi Te Rangi’s claims. We have got Te Runanga o Ngāi Te Rangi and the Ngā Pōtiki a Tamapahore Trust. In October 2008 the Crown recognised the mandate of Te Runanga o Ngāi Te Rangi to negotiate a settlement of the historical Treaty claims for nine of the 10 Ngāi Te Rangi hapū. Then in May 2011 the Crown recognised the mandate of the trust to represent the Ngā Pōtiki claimant community in negotiations of their historical Treaty claims as part of the Ngāi Te Rangi negotiations with the rūnanga. I want to take a moment to commend the Ngāi Te Rangi and Ngā Pōtiki negotiators and trustees for the way in which they worked together at one table to negotiate with the Crown. It was indeed an unusual arrangement to have two mandated groups negotiating at the one Treaty settlement table with the Crown but they managed this relationship with professionalism and with manaakitanga for each group’s aspirations.In June 2013 Cabinet approved the Ngāi Te Rangi and Ngā Pōtiki settlement package and the agreement in principle was signed on 28 June 2013. The team was determined to try to achieve the signing of a deed of settlement in 2013 and they did keep the pressure on the Crown to achieve this and eventually it was signed on 14 December 2013 on a typically fine Tauranga Saturday morning.This bill will give legislative effect to the final agreements on the redress as set out in the deed. The historical claims of Ngāi Te Rangi and Ngā Pōtiki primarily relate to the Crown-initiated military conflict in Tauranga in 1864 which was in breach of the Treaty and its principles. The claims also relate to the ensuing confiscation or raupatu the Crown purchase of the Te Puna - Katikati block the imposition of native land laws in Tauranga Moana Crown purchasing methods in the Tauranga district in the 1880s and 1890s the compulsory acquisition of uneconomic interests and inevitably—and I say this every debate on a settlement bill—public works takings. As a result of these actions Ngāi Te Rangi and Ngā Pōtiki are virtually landless retaining only approximately 2 percent of their rohe with their cultural landscapes and seascapes compromised and diminished.As we know it is not possible to compensate Ngāi Te Rangi and Ngā Pōtiki fully for the loss suffered as a result of the Crown’s acts and omissions but hopefully the financial and commercial redress provided seeks to recognise those losses. Commercial redress includes quantum of $26.5 million plus interest to Ngāi Te Rangi and $3 million to Ngā Pōtiki plus interest land-banked properties commercial redress properties sale and leaseback properties and rights of first refusal in relation to the disposal of Crown land. Cultural redress includes the vesting and joint vesting of sites of cultural and historical significance to Ngāi Te Rangi. It also includes changes to official geographic names and statutory acknowledgments over areas that are of great significance.Ngāi Te Rangi can trace their origins to the Mātaatuawaka. They have had a long and varied history of war and migration. By the 18th century they had become known as Ngāi Te Rangihouhiri named after their leader who along with his brother Tamapahore led their people through turbulent times and to the area they now call home. I am sure that both those tūpuna would be very proud indeed of the way the negotiators and trustees have fought hard to achieve the best settlement possible for future generations of Ngāi Te Rangi and Ngā Pōtiki.I want to acknowledge all those who have supported the settlement those who are with us today and those who have since passed. I particularly want to acknowledge those who championed the claims at the tribunal through to the whānau the marae and the rūnanga workers who quietly slaved behind the scenes to support the work of others.A person of more recent times it is appropriate to acknowledge is Matiu Dickson. Matiu came from the Ngāi Te Rangi hapū of Ngāi Tūkairangi. He was a man of many talents who made an important contribution to Māori education and to iwi politics. These talents included being a law lecturer at the University of Waikato serving as a Tauranga city councillor being a board member of Pharmac and being a judge for Te Matatini National Kapa Haka Festival competitions. He had a particular skill in bringing people together and forging a shared sense of understanding when it came to Treaty of Waitangi aspirations. As one of the Ngāi Te Rangi negotiators his skills in this area were critical to reaching this point and I acknowledge his contribution.I particularly want to acknowledge the chief Crown negotiator for the three negotiations in Tauranga Dame Patsy Reddy. She oversaw the work on this settlement and was instrumental in the completion of all the Treaty settlements in the region. I take this opportunity to wish her all the best for her next role and I hope as indeed she hopes she is in the chair to sign into law the Tauranga settlement bills. On that day I hope we can all have a great party—all of us—up at Government House.Finally I want to thank my ministerial colleagues the officials from the Office of Treaty Settlements and officials from the various agencies for all the work they have done to make this settlement possible. I consider the bill should proceed without delay to the Māori Affairs Committee and thus I commend the bill to the House.The ASSISTANT SPEAKER (Hon Trevor Mallard): Kelvin Davis. [Interruption] Sorry I apologise to the member but I have called Kelvin Davis.KELVIN DAVIS (Labour—Te Tai Tokerau):Tēnā koe Mr Assistant Speaker.Tuatahi māku e tautokongia ngā kupu hei whakatau i a koutou Ngāi Te Rangi Ngā Pōtiki ki roto i tēnei tō tātou Whare i runga i ngā kōrero e pā ana ki ō koutou kerēme. E te hoa e Mita hari koa ana ahau te kite i a koe i roto i Te Whare; tēnā rā koe. Mihi kau ana ki a koe mō ō kaha tautoko i ahau i taku taenga mai ki tēnei Whare Paremata nā reira e mihi kau ana ahau ki a koe. Tēnā koutou katoa.[Thank you Mr Assistant Speaker. The first thing for me is to endorse the welcoming sentiments accorded to you Ngāi Te Rangi and Ngā Pōtiki into this our House in regard to the speeches relating to your claim. In so far as you are concerned Mita and friend I am overjoyed to see you in the House; greetings indeed to you. I really acknowledge and appreciate your tremendous support when I arrived in this House and therefore I thank you immensely for that.Thank you all.]In these settlement claim bills I think it is always appropriate to go over the historical background relating to the bills and the historical account. I have said it time and again that I get really fed up with the great unwashed ignorant people out there who say: “Why are these Māoris always in here putting their hand out wanting more money?”. It just irritates me to the eyeballs and I think it is really important that we go through the historical account so people understand first of all what was lost before they start hearing and complaining about what is going to come back to the tribes.I remember meeting some people down here in a restaurant in Wellington who attacked me basically by saying: “Oh you Māoris why are you always doing this? Why are you always asking for more money? Why have you got your hands out? When’s it going to impact on the people in your tribes?”. I basically had a stand-up argument with them and said: “You guys need to actually get your facts straight. You need to find out what really happened and stop being so ignorant.”In terms of Ngāi Te Rangi in the late 1850s and early 1860s they were going about their business quite peacefully settled there around Tauranga just basically doing what people do—finding food looking after the whānau—but then with the establishment of the Kīngitanga in 1858 and the Crown’s attempts to quell what was happening in Waikato Ngāi Te Rangi as well as Ngā Pōtiki supported their whanaunga over in the Waikato by taking arms food and supplies. It happens these days whenever countries go to war. There is always an economy created around the supply and the logistics and support for those battles. It was no different in those days. Ngāi Te Rangi and Ngā Pōtiki saw their whanaunga needing assistance and so went to their aid.The Crown though to quash this came and fought Ngāi Te Rangi and Ngā Pōtiki and confiscated some 290000 acres. The population of Aotearoa New Zealand at the time was probably around about that—everybody in Aotearoa New Zealand could have had a whole acre to themselves. That is the size of the parcel of land that was confiscated in the district in Tauranga. It was done to punish those Māori who opposed the Crown. When that land was to be returned Ngāi Te Rangi rangatira understood that 25 percent of the land would be held but it would beonly from those who had resisted the Governor. In the end that was not the case. The Crown retained 50000 acres.My uncle up in Motuōtau had a farm of some 200 acres. I thought it was a huge bit of land especially when I had to lift hay-bales. But some 50000 acres of land—this was not a punishment; this is tantamount to a form of genocide by excluding people from huge amounts of land. It was all about revenge on behalf of the Crown.I see here that there was a prominent Ngāi Te Rangi rangatira Hōri Tūpaea. He was associated with Paimarire activities and he was detained without being charged with any offence. I find it interesting that it is acknowledged—and I am sorry to detract here slightly from the bill—that it is wrong to detain somebody without charges and 150 or so years after that event we are saying sorry to a person who has passed away. If the Government is really really apologetic about detaining somebody without charges then we also need to address the situation where our whanaunga in Australia are being detained without charges.I remember when the Māori Affairs Committee went to Tauranga Moana to discuss the Marine and Coastal Area (Takutai Moana) Act 2011 some 5 years ago. I remember a kaumātua standing up and telling us about the area of the coast where they used to gather kai moana when he was a little kid. It was plentiful plentiful kai moana heaps of food. Then he said that within a matter of years a port was built right where they gathered their kai moana. No consultation no asking—just plonk a port there. So what are people meant to do when their pantry their food stores are just taken away like that and they are made to feel bad—“Oh what are you worried about? The port’s here you can go and pick pipis somewhere else but this is good for the economy of Tauranga and for the Bay of Plenty.”Well my question is how have Ngāi Te Rangi and Ngā Potiki benefited from that port? Sure some people may have got jobs but the reality is their mana over those areas of land was just taken and gone. The unfairness of it all this is what I want people listening in to understand—the unfairness of these decisions by the Crown and by their agencies and the systems that they have set up to rob people of their livelihoods of their food stores. Ngā Pōtiki suffered similar fates. Their burial place of Tamapahore on top of a strategic maunga an ancestral maunga was disturbed for quarrying. Many of the non-Māori people probably do not know the significance to us of our maunga. Whenever we recite our pepeha we talk about our waka andI mihi to Mātaatua koutou ngā tuakana; ko ahau tētahi o ngā uri o Puhi te teina nā reira e mihi kau ana ki a koutou.[I greet you Mātaatua you the elder siblings; I am one of the descendants of Puhi the younger sibling and so I really acknowledge you collectively.]Maunga are so significant to us and along comes a council and just quarries—quarries disturbs the bones of their tūpuna. A rubbish dump was built on Rangataua tidal flats—a rubbish dump—where again they collected kai moanaand then later a sewage pond was constructed there. This would be the equivalent these days of someone going into Pak ’N Save and taking a crap in the seafood aisle. The place would be closed down. The shelves would be cleared it would be fumigatedand yet the Crown and the council at the time said it was OK to have a sewage pipe going through the kai moana - gathering spot and a rubbish dump leeching all of its waste into that estuary. And where do Ngā Pōtiki go to get kai moana then?This is the reality and it is a pity that the group of schoolchildren left the gallery a few minutes ago because this is what needs to be told. Our people growing up need to know the true history of our country. It does need to be taught in schools as was mentioned earlier in the House so that we do not have people hitting up politicians and Māoris in restaurants and pubs and saying: “Why have you guys always got your hands out and wanting more money?”. The reality is—and we all know—that the value returned is going to be less than 2 to 3 percent of what was taken and that is why these claims need to be settled. Kia ora.DENISE ROCHE (Green):E Te Māngai o Te Whare tēnā koe tēnā koutou e Te Whare; ka huri aku whakaaro ki te hunga mate rātou ngā tūpuna o Ngāi Te Rangi me Ngā Pōtiki kua wehe atu ki te pō i runga i te ara roa o te kerēme nei. Haere haere haere oti atu rā! Āpiti hono tātai hono te hunga mate ki te hunga mate āpiti hono tātai hono te hunga ora ki te hunga ora. Tēnā koutou tēnā koutou katoa ngā uri kua tae mai nei.[Thank you Mr Assistant Speaker and to you collectively the House; my thoughts turn to the dead to the ancestors of Ngāi Te Rangi and Ngā Pōtiki who have gone to the void upon the long road of this claim. Depart leave and go forever! Let the dead link up and remain with each other we acknowledge you; let the living link up with each other. Acknowledgments to you collectively and to you all the relatives who have arrived here.]I want to start by firstly acknowledging the people of Ngāi Te Rangi and Ngā Pōtiki who have passed on. I particularly want to acknowledge those who have spent their lives—and it has been over many generations—fighting for justice for their people. This bill signals the last of a series of settlements relating to the iwi of Tauranga Moana. The larger iwi Ngāi Te Rangi negotiated to work collectively with Ngā Pōtiki to achieve this joint settlement and that is what we are celebrating today.The history behind this bill is a history of betrayal by the Crown. It is a history of raupatu in both the 19th and the 20th centuries. The Crown brought war to Tauranga Moana in order to justify confiscation and to gain access to the fertile lands there and in a bid to limit Ngāi Te Rangi support for the Kīngitanga. In particular General Cameron brought a reign of terror to the Waikato which was also because the Crown wanted that land. The consequences of the battles in Tauranga were a massive confiscation of the land of these two iwi and a betrayal of the promise that only some lands of those involved in the fighting would be confiscated. A large area was taken as we have heard from Kelvin Davis the previous speaker and when some of it was returned it was returned to individuals not to hapū which when you analyse it is how you alienate the collective hapū from their land. It undermines the hapū rangatiratanga.Given the importance of this history and the Land Wars’ impacts on these iwi and many others you would think that the Crown in 2016 would be ensuring that this history would be taught in our schools. How many people for example would know that Te Papa Peninsula which is today where the Tauranga central business district is was included in the confiscations? That is acknowledged in the deed of settlement and in the acknowledged history.In addition to the large land loss and destruction of social and economic structures the 20th century saw a continuation of the attack on the people of Ngāi Te Rangi and Ngā Pōtiki via the use of the Public Works Act. The sacred burial site of Ngā Pōtiki tūpuna Tamapahore at Mangatawa was destroyed firstly by a quarry and subsequently by a reservoir. The Public Works Act was used to build sewage works that would pollute their food basket and undermine their kaitiakitanga. This is acknowledged in the deed of settlement and I just want to quote from it. It says that “the development of the Port of Tauranga the disposing of sewerage and wastewater into the harbours and waterways of Tauranga Moana and the construction of effluent treatment ponds on Te Tahuna o Rangataua have resulted in the environmental degradation of Tauranga Moana and reduction of biodiversity and food resources which remain a source of great distress to Ngāi Te Rangi and Ngā Pōtiki.”It also says in the deed of settlement that since 1886 on top of the thousands and thousands of acres of land that were confiscated or swindled from iwi “421 acres of Ngā Pōtiki lands have been acquired for public works purposes.” To this day the Public Works Act is correctly considered to be an instrument of oppression against tangata whenua lands and this is why my colleague Green MP Catherine Delahunty has a bill that has been selected from the ballot to prevent any more collectively owned Māori land being taken under the Public Works Act. It has been hugely supported by iwi across the country. It may not stop it all but it is a start and many tangata whenua are supporting it because the Public Works Act has done enough damage.Although we acknowledge the journey that it has taken to get this bill to the House the Greens also maintain that this bill does not represent a full and final settlement. It is not final because at this stage we do not know how the past actions of the Crown will impact on the generations yet to come and it is certainly not full when we compare the redress package with the huge losses suffered and the previous speaker spoke about that.We also have strong reservations about the process which is that the Crown determines whom it will and will not negotiate with. We worry that this will cause more breaches of the Treaty of Waitangi because it can pit iwi against iwi and hapū against hapū. Make no mistake: the settlement although it is to be acknowledged and celebrated is a deal. It is the best offer iwi could negotiate at the time but we still need to recognise that it is a deal.The financial redress package for Ngāi Te Rangi is $25 million and for Ngā Pōtiki it is $3 million. They will receive interest and there are some commercial properties as well but as it says in the deed of settlement this is for setting up an economic base. It says that the financial and commercial redress is aimed at providing Ngāi Te Rangi and Ngā Pōtiki with resources to assist them to develop their economic and social well-being which was basically stripped from them with their land. The iwi will also have the opportunity to buy back some properties—about 37 of them for Ngāi Te Rangi and 32 for Ngā Pōtiki.I think we have to acknowledge the generosity of Ngāi Te Rangi and Ngā Pōtiki for agreeing to this settlement. The compensation is a drop in the bucket. Tomorrow is Budget day. That is when the Government will decide how many millions it will allocate for its various projects. With a total of nearly $30 million for this settlement it does not come anywhere near the $1.7 billion that this Government allocated to bail out South Canterbury Finance about 4 or 5 years ago and those investors did not even lose their land.The relationship redress sets out how the Government agencies will interact and consult with Ngāi Te Rangi and Ngā Pōtiki. It includes provisions for the Minister for Treaty of Waitangi Negotiations and the Office of Treaty Settlements to write letters introducing members of Ngāi Te Rangi and Ngā Pōtiki to governance entities like Government agencies local authorities education providers and State-owned enterprises. There are also some reserves that will be vested in Ngāi Te Rangi as cultural redress. That will give the opportunity for the iwi to work with the Crown to protect and enhance the conservation values.Last but not least the legislation contains the apology from the Crown to iwi. That apology is to be valued. It can never be underestimated. Again we acknowledge the generosity of Ngāi Te Rangi and Ngā Pōtiki. We hope that this settlement will help with setting up an economic base for their people and that the apology will go some way towards healing the hurts from the past but we have a long way to go before they are fully restored to their place in Aotearoa New Zealand. Having said that we will be supporting this bill.PITA PARAONE (NZ First):Tīhei wā mauri ora tuku mauri ora ki te whei ao ki te ao mārama! E tū ake tēnei ki te tautoko i ngā mihi i mihingia e aku tuākana i tū ake i mua i a au ki te ’hakatau i a koutou kua tae mai nei i te rā nei.E Ngāi Te Rangi e Ngā Pōtiki karekau e mōhio ana ko wai koutou e noho nei ēngari ’hakarongongia e au ngā kōrero a Te Minita i ’hakahuangia ētahi o ngā ingoa. Nā reira e kara e Mita hoki mai koe ki te wā kāinga. Charlie ngā mihi hoki ki a koe i arahi mai i tō rōpū kia ’hakatau tēnei kaupapa i te Whare nei ā ki a koe hoki e Haueta. Hoki te mahara i te wā e noho ana koe i roto i a mātou i Te Tai Tokerau kia haututu i a tāua kia ahatia? Ēngari ka nui ngā mihi ki a koutou. Ēngari i mua i te haere tonu o tēnei kaupapa e tika ana kia mihi kau ana ki a koe e te rangatira e Tumu ā me tō rōpū i tae mai nei i roto i Te Whare i te rā nei.E ’hakaaro ana au: “He aha ngā take kārekau au i kite atu i a koutou Ngāi Te Rangi Ngā Pōtiki?” Nā te mea e noho ana koutou ki tēnei taha ki te titiro ā-kanohi i tēnā e noho nei i te wā taha o Te Kāwanatanga. Ēngari māku e mea atu ki a koutou kia mahara ā te tau e tū mai he kōhiringa pōti i muri mai i tēnā kei a mātou o tēnei taha i neke atu ki tērā taha mēnā e tautoko ana i a koutou ki mātou kia ahatia? Kia hoki mai ki te kaupapa i mua i a tātau i te rā nei.[Behold the breath of life! Well-being to the natural and enlightened world! I rise to endorse the words of welcome accorded by my elder colleagues who got up before me to you who have arrived here.Although I cannot see any of you who are seated Ngāi Te Rangi and Ngā Pōtiki I did listen to what the Minister forMāori Developmentwas saying and to some of the names he mentioned. And so to you my friend Mita welcome back home. I compliment you Charlie who led your group here to this House to settle this matter and now to you Haueta. I think back to the time when you lived amongst us in the north and we got up to mischief—so what! But much appreciation to you collectively. Before I go on with this matter it is only proper that I acknowledge you esteemed one Tumu and your group that has arrived here inside the House today.I am thinking: “Why am I not able to see you Ngāi Te Rangi and Ngā Pōtiki?” Because you are sitting on this side so you can face that lot on the Government side. But I want to warn you that there is an election next year and afterwards we on this side might shift to that side if you support us so what are you going to do about it? But let us come back to the matter in front of us today.]On behalf of New Zealand First I stand to make a contribution to this debate which deals with the Ngāi Te Rangi and Ngā Pōtiki Claims Settlement Bill. Can I say that unlike other settlement bills that have come to this House at this point in time this is the first one that I have seen where two claimant groups are being dealt with through the claims process under one bill.I want to commend those who have been responsible for bringing the claim to this stage. As the Minister for Treaty of Waitangi Negotiatons quite rightly pointed out that could have happened only with the cooperation of the parties involved. However having said that I look forward to the time when the Māori Affairs Committee will have the opportunity to hear submissions from the claimants particularly those who support the claim but also those who probably do not support the claim. I think it is important that they have the opportunity to be able to express their view.The settlement is about cultural and financial redress and is a financial settlement as well in terms of the assessed value of the claim. I say “assessed” because as the speaker before me Denise Roche quite rightly pointed out these claims although they are regarded as full and final cannot really be regarded as fully compensating the various iwi.One speaker mentioned that he was somewhat annoyed at being badgered when he went to a restaurant by people who clearly did not understand the process that iwi have to go through to reach this stage. Part of the problem is that not too many people know the history of our nation particularly the history involving our people.I want to take this opportunity for those who are sitting in the gallery to say that in a few weeks’ time school boards of trustees will be having their elections. When the Māori Affairs Committee heard submissions regarding the recognition of New Zealand battles we were told by the Ministry of Education that in order to change the curriculum submissions had to be made by the boards of governors of each school. If that is the case then I want to say to you in the gallery to take the opportunity to put up our people to stand for boards of trustees so that you can influence the schools to be able to teach our history. It is a sad commentary that we have to do it by that process because if the Government wants to change something it does not go back to each community to seek its approval; it just makes the decision. I just wonder why the Government cannot take the opportunity given the highlight that has been given to New Zealand history over recent months to make the decision to include the teaching of New Zealand history in the curricula of our schools. Be that as it may that is the situation at the moment.But that is no consolation to the people of Ngāi Te Rangi and Ngā Pōtiki. They certainly have grounds to be concerned about the loss of land over the 1850s and the balance of that century. This is an opportunity to try to rectify that. I think that with a will they will certainly be in a position to advance the economic cause of their people by way of this settlement.I just want to say one thing about this and other settlements. It seems to me that prior to settlements actually being made once the quantum is mentioned other interests are wanting to lean on the iwi to contribute to the wider benefit of the community. I just want to signal that that should not be a signal for Māori to necessarily assist their local bodies or even central government in terms of addressing some of the social issues confronting our people.I just want to take this opportunity to say that New Zealand First supports this bill and it commends its referral to the Māori Affairs Committee. Kia ora.NUK KORAKO (National):Tēnā koe e Te Mana Whakawā ā huri noa i Te Whare nei ka mi’i nui atu ki tō tātou Matua Nui i Te Raki. Ko Ia te tīmataka me te whakaotika o koutou katoa. Nō reira ka mi’i au ki Te Kaihōmai mō ka mea pai katoa. Nō reira tēnei te mihi ki a Ngāi Te Rangi Ngāpōtiki e mihi atu o te whanauka o Te Waka o Tākitimu e Mātaatua nō reira huri noa huri noa i Te Whare e mihi atu ki a koutou katoa.[Acknowledgments to you Mr Assistant Speaker and throughout this House with a huge blessing to our great father in heaven; he is the beginning and the ending for you all my thanks to the provider of all good things. Therefore I this kin of the Tākitimu canoe Mātaatua greet you Ngāi Te Rangi and Ngā Pōtiki and you all throughout the entire House.]I have been given only a very very short call because that is what we get on this side of the House so when you see a note coming across I have got 1 minute.As chair of the Māori Affairs Committee I do want to acknowledge the fact that around 3 or 4 weeks ago we had the Tauranga Moana Iwi Collective Redress and NgāHapū o Ngāti Ranginui Claims Settlement Bill. That bill had its first reading but there was one more to come and it is this bill here today. So it has actually arrived.With this bill—just very very quickly I will go over some of the main points that are going to be a highlight of this bill itself. In settlements as we have seen this is really another familiar story around the reasons why we should have a Treaty settlement. This is about land loss through broken promises and confiscations. This is about underhand purchases particularly from minors. This is about relationships with the Kīngitanga that were actually detrimental to Ngāi Te Rangi and Ngā Pōtiki. This is also about—which is quite unique—a famous battle at Gate Pā that was won by the vanquished.As I said all of these stories are familiar but one of the most beautiful things about this settlement is around the tikanga particularly when we see the coming together of two iwi and particularly the uri of two brothers. I mention Rangihouhiri and the ancestors Ngāi Te Rangi and Tamapahore the ancestor of Ngā Pōtiki. What a beautiful way to bring that together and embark on this journey to settlement.It is interesting that we hear from the other side of the House around the fact that you will see who is holding the purse strings—not that side but this side. When you look at this Government and particularly over the last three terms there is an incredible number of Treaty settlements that have been put through. I just want to acknowledge that.The final thing is the fact that there is a very very principled and pragmatic select committee in this House that is called the Māori Affairs Committee and as chair I want to acknowledge the members of that particular committee. We love to think that we park all of our political affiliations at the door and get on with what is good for our people and with this particular bill that is certainly what we will do.I want to finish on this note. A young wahine from Waiuku said yesterday at the Youth Awards that were held here at Parliament: “Let’s not dwell too long on what was lost. Let’s embrace what we have obtained today for our future—not that we will ever forget the wrongs that have happened but it’s actually about an apology. It’s about moving forward.”The Māori Affairs Committee looks forward to receiving this bill. I commend it to the House. Kia ora.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato): Tēnā tātou katoa. Tuatahi tēnei te mihi atu ki a koe Te Ariki e Tumu hei whakakanohi mai i a rātou mā i whakatū te pou ki Pūkawa kia whaia e tātou te mana motuhake o Te Iwi Māori nō reira ki a koutou nō Te Awa o Whanganui tēnei te mihi atu. Ka hoki mai ki a koutou o Ngāi Te Rangi Ngā Pōtiki nei te tino tāpiri atu aku mihi maioha ki ērā i waihotia i mua i a koutou nei aroaro tēnei pānuitanga o tā koutou pire; nō reira tēnā koutou katoa.[Greetings to us all. Firstly I acknowledge you paramount chief Tumu who are the face of those who erected the pillar at Pūkawa where we sought independence for Māoridom and to those of you of the river of Whanganui I greet you. I come back to you Ngāi Te Rangi and Ngā Pōtiki and add my genuine and fond regards to those who left before you this reading of your bill; therefore congratulations to you all.]It gives me great pleasure to be able to support the first reading of the Ngāi Te Rangi and Ngā Pōtiki Claims Settlement Bill and the intent of the legislation. I want to acknowledge both Ngāi Te Rangi and Ngā Pōtiki for their longstanding efforts to get to this particular time and also commend their aspirations for the future.Can I acknowledge those negotiators who have already been mentioned but make special acknowledgment of my former colleague Mita Ririnui who was an associate spokesperson on Treaty settlements and of Matua Hauata Palmer who kindly hosted me when I was doing a little bit of research of my own. I will come to those salient lessons as I go through my speech.I want to also acknowledge Matua Waka Paama and Matiu Dixon. I had some personal interaction with Matiu during his time in the Waikato over a number of years. Can I say Minister that everything you said about Matiu was absolutely true. He made a huge contribution to the Waikato. He is sadly and sorely missed in our area because he was a community man. He understood the necessity of trying to hold on to and uphold the values that Māori have within an ever-changing world and I think he was absolutely consistent right through to his untimely death. Waka also made a huge contribution to the Hāhi Rātana. He was a kind soul and very wise and people who sought his advice would always get two sides of the coin I think. He gave very wise counsel.I came to this whole process of the Tauranga Moana Treaty settlement knowing those commonalities of our experience. Raupatu was all about iwi standing up for their own lands fighting to retain what was theirs in their own area. But let us put Tauranga Moana into some context because today Tauranga Moana has one of the most successful ports other than Auckland. In the future it will continue to be one of the most successful economic areas or engine rooms for the country.So when we think about the opportunities going forward it is no wonder that there has been some significant effort to try to retain some gains around local government representation. Mita Ririnui himself under some vociferous and nasty debate introduced the first provision for Māori seats at the regional council level. Once you understand the extent of the impact that that level of decision making at central government and local government can have I think the opportunities in this particular settlement can only be built on.I want to reiterate the comments of the Minister. The Ngāi Te Rangi and Ngā Pōtiki Claims Settlement Bill really brings together what has already been debated at first reading in this House for Ngāti Ranginui and Ngāti Pūkenga. However those things outstanding the Tauranga Moana framework—everything to do with what is happening in the marine space of Tauranga Moana—is absolutely significant. We have not mentioned the Rena but it did have a big impact on their area. The response may not have been as well accommodated for as iwi wanted but should it ever happen again—we hope it does not—the response should be much better informed with the direct contribution of iwi.Again the other issue about the Tauranga Moana framework which in time we may well get to support if it requires legislation is the ongoing ability of iwi within Tauranga Moana to have a say on the way in which the harbour develops because if for example any extension to the port or any dredging within that part of the marine space of Tauranga Moana is required iwi should have a say. The turnover of the Port of Tauranga just last year was $79 million so you calculate how long the port has been there and what the lost opportunity is for the people of Tauranga and then see what the ongoing obligation of any Government would be to try to include the people of Tauranga Moana within the development of their particular part of the world.Housing is unaffordable for people from Tauranga. Tangata whenua from Tauranga are being outpriced in their own region. That cannot be fair. The settlement does provide an avenue for opportunities and I was heartened by my visit to Ngā Pōtiki and looking at what they are doing to enter into the space of the provision of housing for their own people in the social housing space through partnerships. They are starting in ways that they obviously have a plan around and are doing good work in but the sad reality is that as Tauranga becomes more economically prosperous our question has to be: will this settlement enable them to continue to live and thrive in their own region? That is going to be the ongoing test of the settlement.I made mention earlier that I went to visit Hauata with the specific intent—I am the representative for Hauraki-Waikato and I am standing to make some very certain statements based on some research that I undertook because I had questions knowing that Hauraki iwi had made claims into Ngāi Te Rangi. My questions were very simple and from my own upbringing. If you understand your own history you use that as a platform to be whakahīhī enough to go and ask a question—nā runga i te kore mōhio nā runga i te kūwaretanga. He pātai noa iho kia āta kimihia te huarahi pai māku [be arrogant enough to go and ask a questionbecause of one’s lack of knowledge and ignorance. It is just a question of carefully seeking a way for me]—so that I could stand with a level of conviction about things. But I did have concerns about the extent Minister—and you know this—of Hauraki’s interests right into the central business district of Tauranga.My questions were simple. Was there a tatau pounamu? Was there a significant marriage that occurred? Beyond Ngāti Pūkenga—that history stands by itself—was there a significant marriage that happened between the people of Hauraki and the people of Ngāi Te Rangi that was enduring to this day? Was there an urupā? Was there a significant ancestor who came from Hauraki and had enduring interests like ahi kā within the area? I asked my kūare questions—I will say that in front of Hauata and he kindly responded—but I have come to know this having also gone back to Hauraki to ask questions. Minister the process does not lend itself too kindly to a Māori way of sorting out these things. If kaumātua had been able to be encouraged to sit down and sort this out I think the extent of Hauraki’s interests would have been where they rightly should be which is back in their own rohe.I say this as a member of Hauraki-Waikato and at the risk of not being elected at the next election because it is the right thing to do. It is the right thing to do. We see so many times iwi coming to this House through the Treaty settlement process and being put in some very difficult situations where it is hard enough within their whakapapa connections arguing with one another let alone somebody coming from somewhere else and making all sorts of claims. But I do it because it is the right thing to do. I do it because I know that Tauranga Moana have had a very long history of trying to seek redress and it is a smidgen. But if the real opportunity of the collective of Tauranga Moana redress around the impact of raupatu within their rohe is measured then it is the way in which going forward any Government sitting on that side of the House would seek to continue to uphold not only its obligations due to the settlement but its ongoing obligations to support leveraging through local government and other decision making about the economic prosperity of the Tauranga Moana region because it can only flourish with all the iwi of Tauranga Moana.Nō reira he paku mihi he paku whakaaro hei tāpiri atu ki ēnei kōrero ki ngā kaupapa.[And so it is just a brief acknowledgment and thought to add to these contributions to the proposals.]The ASSISTANT SPEAKER (Lindsay Tisch): I call Marama Fox—5 minutes.MARAMA FOX (Co-Leader—Māori Party):Tēnā koe e Te Mana Whakawā anei te mihi atu ki a koutou e hui nei i tēnei wā ki a koutou Ngāi Te Rangi Ngā Pōtiki; kai te mihi atu ki a koutou ēngari kua kīkī Te Whare i ngā kāwai rangatira kai waenganui i a tātau koutou ngā hā kui ngā koroua o te motu nei kai te mihi atu ki a koutou. Nā koutou tēnei Whare e whakamana nā koutou tēnei Whare e whakamana. Kai te mihi atu ki a koutou o Ngāi Te Rangi. Kua kōrero kē nei ōku hoa mahi i te hītori o tō koutou kerēme ā kua tae ā-tinana mai koutou. Ko te pānuitanga tuatahi tēnei mā koutou. He paku noa te wā mōku nā reira kai te pīrangi au ki te hāngai aku kōrero ki te kōrero e pā ana ki a Pukehinahina.[Thank you Mr Assistant Speaker and a welcome to you assembled here at this moment Ngāi Te Rangi and Ngā Pōtiki; I acknowledge you but note that the House is packed with the leaders amongst us you the elderly women and menfolk of the country. I salute you collectively. This House is enhanced and made noble by your presence; I commend you Ngāi Te Rangi. My fellow colleagues have already addressed the history of your claim and you are here physically. This first reading is for you. I have only a limited time so I want to focus my comments on the story about Pukehinahina.]I am going to concentrate my comments for the short time that I have on the battle of Gate Pā or Pukehinahina. Why? Because we talk about it say that it was raupatu it was a battle and there it ends. But the story is so much greater and the story points to the resilience of these people. So I want to read it into the history and I want to read it into the Hansardof this House and not just dismiss it as: “There was a battle.”In March 1864 the Tauranga Moana tribes challenged British troops stationed at Te Papa in Tauranga to battle. The soldiers had been sent there to block any support for the Kīngitanga. The first challenge went unheeded and so the field of battle was moved closer and the fortifications were built at Pukehinahina now known as Gate Pā. Rāwiri Puhirake of Ngāi Te Rangi was the chief in charge at Pukehinahina. Hēnare Taratoa a Christian minister wrote a code of conduct for the battle imploring that the enemy be cared for and not ill-treated when wounded.Fighting broke out on 29 April 1864 when 1700 soldiers faced the 230 Māori warriors. Their artillery levelled the pā. Then 300 soldiers stormed the ruins but they were caught off guard. They were caught off guard as the defenders were safely hidden in the bunkers and opened fire and decimated their ranks. With the troops in disarray the tribal warriors abandoned the scene of their victory.The soldiers’ revenge for Gate Pā came a few weeks later on 21 June 1864 at Te Ranga. While the defenders were building a new fortification they were attacked and many were killed. In Māori terms this was considered a treacherous act as great kindness had been shown to the British wounded at Gate Pā. This spelt the end of fighting in the Tauranga district and the beginning of the confiscation of thousands of hectares of fertile pristine Tauranga land for which we have finally gathered here today.No matter what we say and no matter what we do the negotiations that your people have been through will in no way make up and compensate for the loss that has been so well articulated here today. So again I recognise the koha that you give in even settling—as little as it is—for the history the confiscation and the loss of posterity in your own lands over this time.Your whakataukī or your pepeha “Ko Mauao te maunga ko Tauranga te moana”—he tohu tēnā o te tangata ki uta ki tai. Kā tū mō ake tonu atu ahakoa te patu o te tangata ahakoa te pēhitanga o te Kāwanatanga kai runga i a koutou kai konei ā-tinana ā-kanohi kia tutuki pai tēnei kerēme; nei te mihi atu ki a koutou. Tēnā koutou kia ora mai tātou katoa.[Your saying or your proverb “The mountain is Mauao the sea is Tauranga”—that is the identity of the individual at the foreshore and in the hinterland. The symbol stands forever regardless of harm inflicted by mankind or oppression imposed by the Government upon you collectively you are here physically and face to face to ensure that this claim is fulfilled; I commend and congratulate you. My appreciation to us all.]JOANNE HAYES (National):Kia ora e Te Mana Whakawā. Ngā uri o Ngāi Te Rangi me Ngā Pōtiki nau mai haere mai; Mita Ririnui tēnā koe ā nau mai.[Thank you Mr Assistant Speaker. And so to the descendants of Ngāi Te Rangi and Ngā Pōtiki welcome draw hither; acknowledgments to you Mita Ririnui and welcome.]I am pleased to stand to take a very short call on this bill. It is a very important bill. As iwi you are part of the Tauranga Moana yet your bill stands alone by itself. I want to acknowledge the distance you have travelled to be here today for Ngāi Te Rangi and Ngā Pōtiki. I acknowledge the journey many of you may have made historically and I want to acknowledge the journey of Ngā Pōtiki and that it has taken 17 years to actually get here today.I want to acknowledge the many people who have helped to bring Ngā Pōtiki here. My focus as you realise is going to be on Ngā Pōtiki today. I want to acknowledge the work of Kathy Ertel who worked very hard. She was a strong advocate for the claims for Ngā Pōtiki. I want to thank our kaumātua Waka Tāite for his contributions here in supporting Ngā Pōtiki’s claims here today.I want to acknowledge our kuia up here Poihaere Walker who has been on this journey for a long time to get Ngā Pōtiki here. That is not the only reason I acknowledge her; I also acknowledge her because she is the mother of my executive assistant Elaine Durie. I want to also acknowledge Victoria Kīngi Mātire Duncan and Colin Reeder—all kaimahi who have worked to get Ngā Pōtiki here.As we have heard in the House today concerning these bills there has been a mention about drops in buckets. Well today there are 26.5 million drops in the bucket for Ngāi Te Rangi and over 3 million drops in the bucket for Ngā Pōtiki and as I have said in many of my contributions in the House it is not how many drops in the bucket you get but it is actually the ocean you create economically as a result for your iwi.This is an amazing bill. It is an amazing time for both iwi. I look forward to it coming to the Māori Affairs Committee and I commend it to the House.Bill read a first time.Bill referred to the Māori Affairs Committee.WaiataTe Awa Tupua (Whanganui River Claims Settlement) BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I move That Te Awa Tupua (Whanganui River Claims Settlement) Bill be now read a first time. I nominate the Māori Affairs Committee to consider the bill. This is a truly historic day because today after all these years this House will debate Te Awa Tupua (Whanganui River Claims Settlement) Bill for the first time. I warmly welcome to Parliament all representatives of Whanganui iwi. They were here 2 years ago to initial the deed of settlement and now our common goal of bringing recognition to the great Whanganui River has brought us back together.There are a number of people who have been pivotal in reaching this point so it is sad that they are unable to be here. First and foremost I mention Sir Archie Taiaroa. He is one of those key people whom I have acknowledged in the past. We cannot forget that his vision for Te Awa Tupua is why we are here today. He always proposed that the river be addressed first for it is the river that unites the people of Whanganui. There are so many people who have passed on since this process began that I can recognise only some of them this morning. From the trust board I acknowledge Martha Lady Taiaroa; Hikaia Amohia; Joan Akapita; Michael Pōtaka; William or Barney Haami; and Dardanella Metekīngi-Mato. I acknowledge particularly the former board member Waimaria Erueti who passed away in 2011. Her son Kiwa witnessed my signature at the signing of the deed of settlement in 2014. I welcome Kiwa and Waimaria’s mother Evelyn to Parliament and I have to say I am delighted that Kiwa is going to be my Youth MP in July.Although our first negotiations did not come to fruition I acknowledge those who were members of the 2002 negotiating team Piripi Haami and Meena Williams and I also acknowledge the leadership of the collective iwi of Te Awa Tupua whose support continues to be pivotal. Our recent meeting with the leadership of the iwi demonstrated once again that it is the river that brings us together and I look forward to working with the iwi to implement the framework for of course there is a lot of work to be done.I acknowledge the leadership within the regional and district councils whose support has enabled a settlement that is appropriate and fit for the purpose and I particularly acknowledge the presence here today of Annette Main who has been such a wonderful supporter of this particular exercise. I acknowledge her work as the Mayor of Whanganui—thank goodness she was the mayor when we were dealing with this issue. I acknowledge the lead Whanganui iwi negotiator Gerrard Albert who led the negotiations and is now leading his people in the post-settlement world. I pay particular respect to John Maihi and Te Tiwha Puketapu.I acknowledge the Office of Treaty Settlements and all the key agencies that have worked so very hard on this issue. I particularly want to thank John Wood my chief Crown negotiator for his outstanding work. He is a great New Zealander. I particularly want to make a special acknowledgment of Amber Duncalfe. Amber was an official from the Department of Conservation. Sadly she passed away late last year but I welcome Amber’s parents and sister to Parliament. She had a key role to play within the negotiating team for both the Whanganui River and the Tūhoe settlements and she was and remains greatly respected by the negotiators for the work that she did. She made a lasting contribution to the innovative inclusion of conservation and natural resources within Treaty settlements.Finally I welcome back to the House the great Tariana Turia. She is here for the first reading of her iwi’s bill. She secretly loves it when I call her great.Kelvin Davis made a very valuable contribution to the previous debate and I was particularly intrigued by his comments about what he tells those people who moan about Treaty settlements. He tells them to learn something about the facts. Of course he is absolutely correct not only in relation to the previous debate but also in relation to this one because it is very important for all of us to understand the facts here.The constant position of Whanganui iwi for well over 150 years was that they never willingly relinquished possession or control of the Whanganui River and all things that give the river its essential life. For generations they have pursued justice in respect of the river. Their claim has been persistently maintained and advanced since the first petitions to Parliament in 1873 and 1887. Numerous further petitions and submissions followed over the next 125 years. The endless quest for justice was brought home to me when I saw the long list of legal counsel who have supported the iwi in their cause beginning in the Native Land Court in 1938 with the late Chief Judge Morison and continuing today with the likes of Jamie Ferguson Peata Williams and so many others. I particularly want to place on record one of their counsel the late George Barton who represented them in the Court of Appeal it was as far back as 1962. George was a very close friend of both Jamie Ferguson and mine and a great New Zealander.The Wai 167 claim was filed by members of the trust board on behalf of all Whanganui iwi in 1990 and was heard by the Waitangi Tribunal in 1994. Progress was made in 2011 and in 2012 when the Crown and Whanganui iwi signed two important documents. The record of understanding and the Tūtohu Whākatupua set out the key elements of Te Awa Tupua upon which these negotiations have grown. On 5 August 2014 the vision was realised when we signed the deed of settlement at Rānana on the banks of the river. The signing came after Whanganui iwi carefully considered the settlement package and voted overwhelmingly to support it. In addition all those who look to the river have expressed their support for the settlement. I thank them for their support and I acknowledge Sir Tumu here today. Since that memorable day the Crown and the iwi have continued to work together to refine the deed of settlement into the Te Awa Tupua bill. It has been a long road to its introduction and at times it has not been easy. However I am proud that the bill we are debating here today is practical it is workable and it provides a platform for the Crown and Whanganui iwi to move together in partnership.The redress provided for in the bill has both novel and exciting aspects and I can barely touch on them in the available time. The river is going to be recognised in law as Te Awa Tupua an indivisible and living whole from the mountains to the sea incorporating its tributaries and all its physical and metaphysical elements. The Crown will no longer own the riverbed but the Crown will still have a role to play and we have developed this concept of the role of Te Pou Tupua where both the Crown and iwi will appoint two guardians and that will be the face of Te Awa Tupua and will symbolise our partnership through the Treaty. This is an exciting project for both the Crown and iwi and to support it there will be a $30 million contestable fund to support activities to promote the health and well-being of Te Awa Tupua. There are numerous other aspects of the bill that will need to be considered very closely by the committee. Finally the settlement includes the payment of $81 million to Whanganui iwi in recognition of the settlement of their claims to help advance the future health and well-being of the river and its people.There is so much more that one could say about the bill but I am getting that look so Mr Assistant Speaker I commend the bill to the House.ADRIAN RURAWHE (Labour—Te Tai Hauāuru):Ā tēnā koe e Te Māngai o Te Whare otirā korōria harerūia ki a koe e Ihoa ngā mano. Tūāuriuri whāioio kī tonu te rangi me te whenua i te nui o tōna korōria ā tihei mauri ora! Mai i Te Rakiura ki Te Tonga whiti atu ki Te Wharekauri ki te rāw’iti toro atu ki te uru piki ake ki Te Reinga ki Te Tai Tokerau ngā kokonga e whā o Te Motu o Aotearoa tae atu ki Te Awa Tupua e rere nei.E ngā w’ānau i raro i te kapua pōuri kei te hīkoi i roto i te ātaarangi o ngā whārua o te mate mauria mai rā ō koutou pare kawakawa kia tangihia i te wā iti nei. Tēnei te tangi apakura e aku parepare aku w’akaruruhau e te mūrau o te tini te wenerau o te mano kua maunu ki te waka o aituā kua huri kāweka i ngā rangi i ngā wiki i ngā marama kua ta’a ake nei. Ko koutou ērā e taka’i ana i te ara tukutuku o Poutama kia eke ki ngā rire o ngā rangi ki te karanga o Te Runga Rawa e moe e moe e moe! Ā kāti mō tēnā.Nō reira e Te W’are tēnā tātau ōtirā e tika hoki kia tuku mi’i atu ki a koe e Te Ariki e Tumu. Tēnei te mi’i ake ki a koe tēnā koe! Oti noa ki a koutou ki a tātau ngā ‘apū me ngā tupuna ro’e o te awa o W’anganui anei au tuku mi’i atu ki a koutou ngā paerangi ngā poutama ngā hau. Ngāti Hāua Ngāti Kura Ngāti Pāmoana Ngāti Patutokotoko Ngāti Peketūroa Ngāti Rangi Ngāti Ruakā Ngāti Tuera Ngāti Tupo’o Ngāti Uenuku Hinengakau Tamaūpoko Tupo’o Tama’aki Uenuku. Tēnei te mi’i ake ki a tātau katoa. Tēnei a’au tō koutou w’anaunga e tuku mi’i atu ki a koutou ki a tātau ngā uri o Te Awa Tupua nau mai ’aere mai ki Te W’are Pāremata nei.’Aere mai ki te pānuitanga tuata’i o tēnei pire hei whakatau tēnei kerēme mō Te Awa Tupua tēnā koutou. Kua roa te wā kua rongo tātau i te kōrero o Te Minita. Neke atu i te 150 ngā tau kei te haere tēnei kerēme. Ka ’uri aku w’akaaro ki a rātau i tuku tēnei kerēme i te tuata’i. Ki a Kaiw’are Kiriona Tanginoa Tapa Te Kira Taina Tonga Tume Hōhepa Hekenui Hēnare Keremeneta Te Rama W’anarere Hekenui Whakarake Tītī Tihi Pongātu Tau Taka-i-te-iwa Anderson Kahukiwa Whakareke. E tika ana kia tuku mi’i atu ki a rātau.Ka w’akapiri ’oki aku w’akaaro aku mi’i ki te mi’i o Te Minita me tōna whakahua i ngā ingoa e mōhio ana tātau;ki a Hikaia Amohia nāna i tuku atu te kerēme i te tuatahi. Tā Te Atawhai Taiaroa me pē’ea te mihi ake ki a ia. Ki a Rangiti’i Ta’upārae Matiu Māreikura Niko Tangaroa Koro Pestel;ki te pāpā Te Anga Tipa rātau katoa. Hoi anō e tika ana kia tuku atu te reo poroporoāki ki a rātau nō reira e ’oki e moe e moe. Oti noa i runga i ngā kupu ā kui mā ā koro mā:“Ripi ripia hae haeā! Ripi ripia hae haea turakina! Paranitia atu koko o te ngāngara kai tangata uē ā! He a’a te to’u o te ringaringa! He kawakawa tuku ki raro ki a ope rā! He toro ki a ko te w’akatau o te mate uē ā uē ā!”. Ā nō reira aku w’anaunga tēnā tātau.[Greetings to you Mr Assistant Speaker and at the same time glory and hallelujah to Jehovah of the inumerable thousands. Heaven and earth is filled with the greatness of his glory behold the breath of life! From Stewart Island in the south across to the Chatham Islands in the east stretching forth to the west ascending to Cape Reinga in the north. These are the four corners of New Zealand including Te Awa Tupua flowing here.To the familes clouded by sorrow walking in the shadow of the valley of death bring forth your wreaths of mourning to be mourned at this brief moment. I mourn and lament my fortifications and havens and the dread of the multitude and envy of thousands who have departed on the conveyance of mishap over the past days weeks and months. Youare the ones going up the stairway of Poutama to the extremities of the heavens at the call of the Almightyabove; rest sleep and slumber! Let us leave that there.So acknowledgments to us all the House but at the same time it is fitting that I acknowledge you paramountchief Tumu. I acknowledge and greet you! Furthermore I greet you andwesubtribes ancestral regions of the Whanganui River the horizons genealogiesand winds.Ngāti Hāua Ngāti Kura Ngāti Pāmoana Ngāti Patutokotoko Ngāti Peketūroa Ngāti Rangi Ngāti Ruakā Ngāti Tuera Ngāti Tupo’o Ngāti Uenuku Hinengakau Tamaūpoko Tupo’o Tama’aki and UenukuI acknowledge you all. I your relative extend this greeting to you and to us all the descendents of Te Awa Tupua welcome welcome to this House.Welcome to the first reading of this bill that will settle this claim for Te Awa Tupua. Well done to you.It has been a long time. We heard what the Ministerfor Treaty of Waitangi Negotiationssaid that this claim has been going on for more than 150 years. My thoughts turn to those who made this claim in the first place Kaiw’are Kiriona Tanginoa Tapa Te Kira Taina Tonga Tume Hōhepa Hekenui Hēnare Keremeneta Te Rama W’anarere Hekenui Whakarake Tītī Tihi Pongatū Tau Taka-i-te-iwa Anderson and Kahukiwa Whakareke. It is fitting that they are acknowledged.I also append my thoughts and congratulations to the Minister for his pronunciation ofthe names we are familiar with;to Hikaia Amohiawho submitted the claim the first time;to Sir Te Atawhai Taiaroa—how many more accolades can we heap on him; to Rangiti’i Tahupārae Matiu Māreikura Niko Tangaroa Koro Pestel andUncle Te Anga Tipa—all of them. So it is only fitting that we accord them a farewell tribute so rest slumber sleep. Furthermore and in the words of our elders men and women: “Slash and cut up slash and cut up overturn it brand the head of the monster that consumes man uē-ā! What is that in the hand? It is the mourning wreath to be handed to that entourage as a tribute of death over yonder uē-ā!”. So my appreciation to us my relatives.]The Minister for Treaty of Waitangi Negotiations has spoken about Te Pā Auroa nā Te Awa Tupua. This provides a framework for moving forward. I am very pleased about the nature of this framework. It provides seven principal elements that encapsulate the way that we all feel about Te Awa Tupua in a way that honours the awa in its rightful manner. I want to add my mihi to those who have taken responsibility for bringing this bill to this House today.It has been a long journey for those who have been directly involved with bringing this bill to the House so I acknowledge every single one of the negotiators for their tenacity in transferring the understanding the knowledge and the mauri of the awa into a bill that fairly reflects the way that we feel about the awa. It could not have been an easy journey. I can only imagine from my experience the battles that went on behind the closed doors to bring this to fruition so that it can come here to this House—this House that decides laws and brings new laws and settlement bills like this into law.Not that we ever needed a law for the Te Awa Tupua. Te Awa Tupua is ingrained in our hearts and in our minds. I think that this piece of legislation with its framework that has a human face for our awa is charged with the responsibility of ensuring that the health and well-being of Te Awa o Whanganui—Te Awa Tupua—is able to be maintained not so much for us here today but for future generations.I do want to acknowledge the rangatahi who have journeyed here to Parliament to witness this. They have a responsibility for future generations to remember this day and the last 150 years and that this is but a means to give the full recognition of Whanganui iwi as well as the awa itself in the days to come. Nō reira kāore e roa tēnei tū otirā e tika ana kia tuku mi’i atu ki a rātau mā rātau katoa i hara mai Te Awa o W’anganui ki Te W’are Pāremata. Nō reira e mi’i ana a’au ki aku w’anaunga i runga i ēnei kupu nei: e rere kau mai te awa nui mai i te kāhui maunga ki Tangaroa ko au te awa ko te awa ko au.[This delivery therefore is not a long one but at the same time it is fitting that I pay a tribute to them my relatives all of them who came from the river of Whanganui to Parliament and I do so with these words: the mighty river flows from the mountain cluster to Tangaroa the sea; I am the river and the river is me.]MARAMA FOX (Co-Leader—Māori Party):Pōkarekare ana ngā ta’ata’ha o ngā wai o W’anganuiTika rere mai i waenganui eKo au tēnei te aorererangi nei i runga i te kapuaE titiro nei ki te tira hoe wakaPōkarekare ana ngā wai o W’anganui korikori ana te mouri tipuaKo au tēnei ko koe tēnā e ngā mokopunaE rukuruku nei i ngā wai te puenga ake he tipua.Ko te taurahere ki Te Rangi.Pōkarekare ana ngā wai o W’anganui korikori ana te mouri tipuaKo au tēnei ko koe tēnā e ngā mokopunaE rukuruku nei i ngā wai te puenga ake he tipua.Ko te taurahere ki Te Rangi.Ko te taurahere ki Te Rangi.[The waters of the Whanganui agitate along the banksAs it flows directly from the centreI am this aircraft up in the cloudLooking down upon the team of canoe paddlersThe waters of Whanganui ripple the ancestral deity stirsThis is me is that you oh grandchildrenDiving about in the waters from whence a deity emergedAs the link to the heavens.]E hika mā tēnā koutou![Well friends that was well done!]Well whānau I greet you. It is as if the awa itself has flowed right into Parliament today not only here in the gallery but also overflowing into the foyer outside and into the big room with the great big TV—I am not sure what it is called. I greet you. Tēnā koutou.Well that is just about my time up but I do have a speech. I want to talk about the awa Te Awa Tupua which forms an indivisible whole from the mountains to the sea. I acknowledge the inalienable interconnection between the iwi and the hapū of Whanganui and the Whanganui River—I practise my “whangas”.E rere kau mai te awa nui nei mai i te kāhui maunga ki Tangaroa.[This great river flows directly from the mountain cluster to Tangaroa the sea.]Today we recognise the perseverance the discipline and the faith of Hinengakau Tamaūpoko Tupoho Tamahaki Uenuku the tūpuna rohe groups of the Whanganui iwi. There is a whakataukī amongst the people of the river: “Kauaka e kōrero mō te awa kōrero ki te awa.”[Do not talk about the river but rather to it.]Today then I want us to remember and to reflect and to refresh our thoughts with those who have the care the protection the management and the use of the WhanganuiRiver in accordance with the kawa and tikanga maintained by the descendants of Ruatipua Paerangi and Haunui-ā-Pāpārangi. Te Kuia Peeti was one of the many who recalled the river of their childhood at Kaiwhaiki. She said she could swim before she could walk: “From morning to night we would swim and learn about ourselves and surrounding environment. As youngstersour bodies were developed in the water. Limbs were stretched and pulled. We learnt fleetness of body and mind. … The river was our playground.” The people of the rivertold the tribunal that the teardrops of Ranginui are the source of their being the artery of their one heart: “The awa is a healer a kāpata kai a highway and a protector. It is the rope that binds all the whānau together from the mountain to the sea.”; te taurāwhiri o Hinengākau—the plaited rope of their tipuna Hinengakau. The kōrero was consistent: the river is the beginning;it ties the people together like the umbilical cord of the unborn child.MatiuMareikura explained to the tribunal: “The river is ultimately our mana our tapu our ihi our wehi all these things make up what the river means to us. It is our life cord not just because it is water—but because it is sacred water to us.Our people go to the river to cleanse themselves they go to the river to pray and they go to the river to wash. They go to the river for everything[for everything]leads back to the river. And the river in return suffices all our needs.”I have taken this time to traverse the power of the tupuna awa Whanganui because it is at the heart of this bill. Today our memories are focused on the original nine trustees of the Whanganui River Māori Trust Board who in December 1990 brought the Whanganui River claim on behalf of Te ĀtiHaunui-ā-Pāpārangi. Their sacrifice and devotion is now recorded in this House and so we mihi to the vision of Hikaia Amohia Archie Taiaroa Raumatiki Henry Kevin Amohia Hoana Akapita Te Turi Ranginui Brendan Puketapu Michael Pōtaka John Maihi and Rangipo Mete-Kīngi. In doing so we honour the generations of inequities of enquiries of petitions and of court cases dating back to 1873; those who brought their awa tupua into this House.After the hearings at the marae up and down the river in 1998 the tribunal declared on page 385 of their report—you can look it up—“Contrary to some popular opinions New Zealand was not colonised on the basis that rivers were publicly owned. The right of ownership was based on universal principles of law principles guaranteed in theTreaty of Waitangi.”I know my time is running short so I am going to cut straight to the words of Te Kuia Peeti: “To my sorrow my own children and mokopuna have not grown up in this environment but what we had as children is no longer there. What we thought was unchangeable and immutable the river [has] undergone changes which we never dreamt of. Our beautiful safe swimming places have all gone. Because so much of the water was taken away and therefore it made it inhospitable for the fishlife to live it was not uncommon for us to see dead [fish] floating down the river. Where once stood strong trees all along the river we now have very serious erosions on our bank.“Where once the birds were plentiful and we could recognise their cries or squawks we hardly see them at all now. Where once we had crystal clear water flowing up and down our marae this is now a very rare occurrence.”And I finish with this her words. “In fact the river is filthy dirty most all of the time that is our friend tupuna our whanau has been desecrated by bad farming practices. Where once we had a healthy waterway we now have a sick river …”.What you have returned to you is not what was taken but I acknowledge the strength of your people to restore it in its own entity. He pai te mihi atu ki a koutou kua hui mai nei i tēnei rangi tēnā koutou tēnā koutou kia ora mai tātou katoa.[It is so wonderful to acknowledge you collectively who have assembled here today; greetings and congratulations and my appreciation to us all thank you.]KELVIN DAVIS (Labour—Te Tai Tokerau): Tēnā koe Mr Assistant Speaker; ā tuatahi māku e mihi kau ana ki a koutou ngā hapū i ’hakahuangia ōu koutou ingoa nā koutou i tau mai nei ki raro i te tuanui o tēnei tō tātou Whare Te Whare o Te Motu. E Te Ariki e Tumu tēnā rā koe. Te Kahurangi a Tariana tēnā rā koe. Rau rangatira mā tēnā koutou tēnā koutou nau mai haere mai whakatau mai. E Te Awa o Whanganui tēnei tētahi uri o Taumārere e mihi kau ana ki a koutou. Mōhio ana tātou ki ō tātou awa awa ka rere atu ka tae ki te moana ā kei reira ngā awa awa katoa o te motu o te ao e tūhonohono ai rātou ki a rātou. Nā reira e pēnei ana a Taumārere e honohono ana ki a koutou ki Te Awa o Whanganui.E ngā tini mate kua rongo hoki i ngā ingoa maha i ’hakahuangia i roto i Te Whare i tēnei rangi rātou i whakapau i o rātou kaha kia tae ki tēnei wā ka mihi atu ki a rātou. Kore e taea te whakahuangia i ngā ingoa katoa i te mea kua rongo ahau i te kōrero a Te Minita i te tau 1873 kua tae tētahi petihana ki tēnei Whare mai i taua wā i te tohetohe i te whawhai koutou o Te Awa. Nā reira ka nui ngā mihi atu ki a koutou ngā uri ō rātou mā kua tae ki tēnei wāhi ki te whakatutukitanga o taua moemoeā ō rātou.[Tēnā koe Mr Assistant Speaker. First of all I acknowledge you the subtribes whose names were mentioned you who have arrived here under the roof of this House of ours the House of this country. Greetings to you paramount chief Tumu; and Dame Tariana greetings. Acknowledgments leaders of a hundredfold; salutations welcome welcome. To the Whanganui River this descendant of Taumārere welcomes you. We know that when our rivers reach the ocean it is there that all of them from the country and from the world link up with one another. Taumārere is doing just that linking up with you the Whanganui River.To the many deaths—I have also heard many names mentioned in the House today those who used up a lot of energy to arrive here at this moment and I pay tribute to them. It is not possible to mention all the names because I heard the Ministerfor Treaty of Waitangi Negotiationssay that in 1873 apetition arrived at this Houseand since that time you of the river have been debating and in conflict. So there is much admiration for you the descendants of thosewhohave arrived here at this placefor the completion of that dream of yours.]This bill declares that Te Awa Tupua “is an indivisible and living whole [and comprises] the Whanganui River from the mountains to the sea incorporating all its physical and metaphysical elements.” and is a legal person with “all the rights powers duties and liabilities of a legal person.” Two things sprang to mind when I read that. First of all what on earth does metaphysical mean? And then kua rongo ahau i roto i ngā kōrero a Adrian a Marama te mana te mauri te ihi te wehi wērā āhuatanga. Mehemua kua tuhia aua kupu ki roto i te pire ā ka mōhio ēngari kia ahatia rā?[And then I heard in the contributions by Adrian and Marama references to power life principle force and fear—those aspects. If those words were written into the bill one would know—but so what?]The second issue that sprang to mind was that it is about time—I think this is the third time but it is about time and it needs to happen more—that the Māori world view is basically legitimised in legislation. To say that we are talking about a person incorporating all their physical and metaphysical elements when talking about a river just as we have spoken in this House about Te Urewera having similar mana—Te Awa o Waikato has similar mana. It is about time that this House started recognising and legitimising the Māori world view.We will all remember the time when they were building a road somewhere up north and the local hapū said “Oh there’s a taniwha there. Be careful.” Māoridom was ridiculed. So we have come a long way since that time when we were ridiculed for actually putting our point of view forward to the extent now that we are legitimising Māori concepts in law. I can imagine how outside of these walls the country will be going off: “Oh my gosh! These Māoris—what are they on about now?” Well if in our Pākehā culture and in our Christian culture we believe someone can walk on water then we can believe that Te Awa o Whanganui is a person. So it is a beautiful thing. I acknowledge the Minister for Treaty of Waitangi Negotiations and everyone who put all the effort into getting to this stage.I just want to read out two paragraphs that struck me from the acknowledgments of the bill. “The Crown acknowledges that through this settlement Whanganui Iwi have sought to bring all the iwi hapū and other communities of the Whanganui River together for the common purpose of upholding and protecting the mana of the Whanganui River and its health and well-being for the benefit of future generations and ultimately all of New Zealand.” The two words that hit me there were “other communities”—“Whanganui Iwi have sought to bring all the iwi hapū and other communities …”. This is not about Māori just wanting again to do stuff for ourselves. This is about New Zealand as a country including all of our communities.How can we possibly protect the mana of the river and its health and well-being for the benefit of future generations if Māori have got to do it all on our own? This is about bringing businesses into the fold—about farmers forestry the Department of Conservation Forest and Bird and all the commercial interests and recreational interests. Everybody has a role to play in ensuring the mana the mauri and the hauora of the river. And just on recreational interests it reminds me of my great-grandfather Uru Davis who happened to live in Wanganui over a century ago now. I think he even played rugby for Wanganui. He was certainly a rower and he was part of the Wanganui rowing club. So that is just another little link from myself to the Whanganui River.The Crown also acknowledges “that the approach taken by Whanganui Iwi in respect of this settlement represents significant compromise and generosity of spirit by Whanganui Iwi and promotes a collaborative inclusive approach to the Whanganui River and its future governance and management with the recognition and protection of Te Awa Tupua at its heart.” Those are great words in the acknowledgment. This is about collaboration working together and all the various communities—iwi hapū organisations everybody—coming together to protect the mana the ihi and the wehi of this great body of water.We all know that when we pepeha—I said this in the debate that we just hadon the previous bill the Ngāi Te Rangi and Ngā Pōtiki Claims Settlement Bill—we acknowledge our waka we acknowledge our maunga and we acknowledge our awa. It is part of us. It is who we are. This bill endorses that. It just outlines to the whole country how special our awa are. Be it Whanganui be it Taumārere be it wherever they are an integral part of who we are as Māori.The framework that is being spoken about I believe is fantastic and will go a long way to ensuring the mana and the mauri of the awa. The bill provides for the establishment purpose functions and powers of Te Pou Tupua; “Its purpose is to be the human face of Te Awa Tupua and to act in the name of Te Awa Tupua.” So we are going to have people who are going to have the job of making sure that this bill is enacted.I will just quickly race through in the short time that I have got left and talk about the other parts of the framework. Te Karewao—the bill establishes Te Karewao as an advisory group for Te Pou Tupua so it is advising the people who will be on Te Pou Tupua. Te Kōpuka nā Te Awa Tupua—it establishes Te Kōpuka nā Te Awa Tupua as a strategy group for Te Awa Tupua made up of not more than 17 members made up from a number of groups. Te Heke Ngahuru ki Te Awa Tupua is “to provide for the collaboration of persons with interests in the Whanganui River in order to address and advance the health and well-being …”. Te Korotete o Te Awa Tupua which is Te Awa Tupua Fund—this here is the $30 million that will be spent in order to promote the hauora mauri and mana of te awa.Again I would like to congratulate everybody who was involved in the development of this bill in particular the recognition of the Māori world view and legislating for it. This is the start. We are looking forward in the Māori Affairs Committee to hearing submissions on this bill but I do commend it to the House. Nō reira tēnā koutou tēnā koutou tēnā tātou katoa.METIRIA TUREI (Co-Leader—Green):E Te Māngai o Te Whare tēnā koe. Ki a tātou huri noa i Te Whare tēnā tātou katoa. I te tuatahi me mihi au ki te hunga mate ki a rātou ngā kuia me ngā kaumātua i tautoko i te ara o tēnei whakataunga kua wehe me ngā mate katoa i waenganui i a tātou i tēnei ata haere haere haere oti atu rā! Ki a tātou te kanohi ora e tau nei; tēnā tātou katoa. Nōku te whiwhi ki te tū mō te Rōpū Kākāriki tēnei te pānuitanga tuatahi o te pire mō Te Awa Tupua. He uri ahau o Te Awa Tupua o Ātihaunui ā Pāpārangi. I whānau mai tōku kuia a Piupiu i Hiruhārama ā ka takoto ia i tona moenga roa kei te whenua o Pūtiki. Ka tū toku manawa nā te whakahirahiratanga o tēnei rā mō mātou ngā uri; nō reira tēnā tātou katoa.[Thank you Mr Assistant Speaker and to us all acknowledgments throughout. First of all I pay a tribute to the dead the elderly men and womenfolk who supported the passage of this settlement and who have passed away and all the dead amongst us this morning farewell depart travel on forever! I acknowledge us all seated here; salutations to us all. I am privileged to speak on behalf of the Green Party at this the first reading of the bill for Te Awa Tupua. I am a descendant of it—of Ātihaunui ā Pāpārangi. My grandmother Piupiu was born at Hiruhārama and her resting place is at Pūtiki. My heart came to a halt because of the significance of this day for us offspring; and so greetings to us all.]As a survivor of the people of Te Awa Tupua it really is an honour to have this opportunity to rise on behalf of the Greens to support the first reading of Te Awa Tupua (Whanganui River Claims Settlement) Bill.I rere kau mai te awa nui mai i te kāhui maunga ki Tangaroako au te awa ko te awa ko au—the great river flows from the mountains to the sea; I am the river and the river is me. This whakataukī speaks of Te Awa Tupua as an indivisible and living whole comprising the river from the mountains to the sea to its tributaries and all its physical and metaphysical elements. Kia ora Kelvin. Our identity as mana whenua of this rohe is intrinsically and inextricably connected to our awa and so in these lines of the whakataukī also lie the history and the spirit of our people. It is because of this rich history of whakapapa and connection to the land and to the water that the significance of this occasion is certainly not lost on me.This bill gives effect to the deed of settlement Ruruku Whakatupua which is the culmination of well over a century of efforts by our people to protect the awa and our kaitiakitanga relationship to it. The challenges for iwi and hapū to uphold this relationship have been ongoing and massive. In the 1870s and the 1880s they faced regulations that threatened fishing grounds and the economic base the destruction of pā tuna by colonists to make way for gold and coal prospectors the removal of gravel from the awa to build roads the clearing of rapids and the draining of swamps. The removal of gravel has continued over many decades.But throughout this history of pain and despite the confiscation and the violence that has been inflicted on the awa our people have been there at every step of the way doing everything we could to uphold the kaitiaki relationship and to protect the tupuna awa.As far back as 1888 iwi members were petitioning the Crown to stop the destruction of the pā tuna. In 1895 iwi took a claim to the Supreme Court over customary fishing rights. In response the Government established the Whanganui River Māori Trust Board a Crown agency that took control of the awa. From the 1930s to the 1980s iwi would continually fight for the recognition of ownership tikanga ownership of the river. And often those small victories that were won would lead to larger setbacks. After long and hard work during the 1980s and 1990s to get to a place of negotiation with the Crown even then the struggle has had to continue. Two proposals for hydroelectric dams which would have been massively destructive to the mauri of the awa were stopped because of mana whenua claims and campaigns—Pākaitore of the 1990s.In 2001 the same year the terms of negotiation with the Crown was signed the Environment Court approved a 35-year extension to the resource consent for the diversion of the Whanganui awa headwaters which had happened 40 years earlier and was to be continued for another 35 years. It has been a continuous battle for our iwi our people to protect the river against all of the incursions against it. Through it of course our people have endured and so has the river—not in the state that we want it but it is still there still thriving and now under this settlement hopefully with a great deal more control for our people over our place. That is something. That really is something.So I just want to before I finish—I do not want to speak for too long—acknowledge the importance of the legal status that is afforded the awa in this legislation. Yes I agree that it is absolutely about time the law caught up with our tikanga. It has been our tikanga for ever that our environment is entitled to its own integrity is entitled to be protected and restored from damage and injury for its own sake and that our environment however we want to describe it is our ancestor and from where we come and therefore we owe our environment everything—our life our existence our future. The law slowly is starting to find ways—clumsy and not perfect by any means but it is slowly trying to find ways—to understand that core concept.I guess that for those Pākehā who might find it difficult to understand how we could give legal status to an ecology to an environment I ask them to just consider why it is that we have in our law the right for corporations to have legal status as a person. We actually do havein Pākehā law something quite similar. A corporation is not a thing. It does not have a separate identity but it does actually have legal rights like a legal person. A corporation has rights under the New Zealand Bill of Rights Act for goodness’ sake. It is just a construction in our own minds about how the law responds to an entity. It is so much more important—so much more important—that we give status for its own sake to the very thing that gives us life and in Whanganui that is our river. It is a small step forward but a step none the less.Finally I want to pay tribute to the negotiators the petitioners the claimants and the kaitiaki of the awa over so many so generations—to all of those who have contributed to getting us to this place in the journey and I wish us all the very best for the future of this settlement and for our awa. Kia ora koutou katoa.PITA PARAONE (NZ First):Tēnā koe Mr Assistant Speaker tēnā anō hoki tātou. Ka nui ngā mihi ki a koutou e noho nei ki te tautoko mai i te kaupapa nei. E mōhio ana au mai i tērā rau tau tae noa ki te wā nei ko tēnei tetahi o ngā taumahatanga e noho ana kei runga i a koutou he aha ai? I ngā mahi kikino a Te Karauna ki a koutou o Te Awa. Nā reira ngā mihi hoki ki a koutou i te rā nei.[Thank you Mr Assistant Speaker and to us all as well. Much appreciation to you seated here in support of this matter. I know that since the last century and right to the present time this has been a burden on you and why? Because of the injustices inflicted upon you of the river by the Crown. So congratulations to you today.]When Te Awa Tupua (Whanganui River Claims Settlement) Bill first came on to the Order Paper I went home that night and I thought of two people in particular and in so naming them I am not being disrespectful to those who have carried this kaupapa from last century through to the present time. One was Nik Tangaroa. I knew him in Auckland as an active member of the union and he was a good fella to have on your side. The other one—it was not until he was knighted that I came to know what his full name was—I always knew as Archie Taiaroa. Archie and I worked for the Department of Māori Affairs in a time when we actually looked after our people in a way that we do not necessarily see today. But that is another issue.Ka nui taku mihi ki a rāua ahakoa kāre rāua i noho ā-tinana i waenganui i a tātou i te rā nei ēngari kei te maumahara i a rātou. Nā reira moe mai kōrua e Nik e Archie me rātou mā e noho nei i te kāpunipuni o ngā wairua. Nā reira kua ea te wāhi mā koutou ka hoki mai ki a tātou te hunga ora tēnā koutou tēnā koutou tēnā koutou.[I have a huge appreciation for those two. Even though both are not here physically amongst us today I reminisce about them. So sleep there Nik and Archie in the place where spirits inevitably end up. And so the part for them has been satisfied. I come back to us the living: greetings acknowledgments and well done to you collectively.]Listening to the previous speaker Metiria Turei I think she made some telling points when we talk about the river as a living being. She made mention of legislation or the law actually catching up with tikanga. When she said that I thought of the fisheries settlement—particularly that part surrounding the Kermadecs. It passed through this House. Everyone was happy because the protection of our fishing rights was ensconced in legislation and then over recent weeks things about the legislation seem to have been forgotten. So although I and New Zealand First support this legislation I think it is incumbent on all of us those of us who sit in this House and those of you who have come sitting in the gallery to ensure that we never ever see the river lost to us again.This settlement is a little bit different from other settlements because it comprises two deeds. The first deed is to establish the river as a separate legal entity. It provides for two river guardians the development of a strategy for river well-being the vesting of the Crown-owned parts of the bed in Te Awa Tupua and the establishment of funds to support the activities of these entities. In the second deed where the historic account is agreed to the Crown makes acknowledgments and apologises. There is cultural and financial redress for the Whanganui iwi. So in all there is the settlement redress of $81 million the funding for Te Korotete of $30 million for the health and well-being of Te Awa Tupua for Te Pou Tupua $200000 per annum for the next 20 years—and I would recommend that they capitalise on that fund and take the $4 million now rather than wait every year for the next 20 years—and for Te Heke Ngahuru $430000 for administration costs.The good thing about this—and I think she was acknowledged—is that the Mayor of Whanganui is in attendance. Given the history between the council and local iwi over recent years I think it augurs well to know that we have the support of the local body in terms of the future of the river. I just want to acknowledge that and have that placed on the record of Hansard.When I think about the Whanganui River I recall first hearing the saying “The river is me and I am the river”. I thought that we in Ngāti Hine were the only iwi who subscribed to that notion when we talked about our traditional river Taumārere-herehere-i-te-riri. I think it was Mr Davis who talked about swimming in the local river and learning more about one another—oh I think it was the member for the Māori Party. Having been brought up in a place called Mōtatau I can remember doing the same thing and when she said about knowing about others I thought: “Hey they must have been just like us. We go for a swim no clothes and we know what everybody is about.” And those are some of the histories surrounding our rivers—learning about one another in more ways than one I might add but also realising how important the river has been to our tūpuna.As a young person going to Bay of Islands College and learning about Māori history I can recall seeing photos of tāua holding tuna and the caption saying that these were on the Whanganui River. Again I liken the Whanganui River to our traditional river of the hau kāinga of Taumārere-herehere-i-te-riri. I welcome this opportunity of contributing to this debate but also having this bill referred to the Māori Affairs Committee because it will give people the opportunity to express their view as to whether they support or oppose the bill. If they do then it gives them the opportunity to articulate as to why. Having said that I commend the bill to the House. Kia ora.NUK KORAKO (National):Tēnā koe e Te Māngai o Te Whare huri noa i Te Whare nei e mihi atu ki a koutou katoa. Ki te iwi o Ngāti Hau e mihi nei e tangi nei koutou ngā taoka whakahirahira koutou e tumanakohia ake nei koutou e hāpai iwi nei nō reira ko ngā iwi o Ngāti Hau Ngātikotahitaka nau mai nau mai haere mai ki Te Whare Pāremata. Nō reira e mihi atu ki a koutou katoa.[Thank you Mr Assistant Speaker and acknowledgments to you all throughout this House. To the tribe of Ngāti Hau I greet and mourn you. You are treasures of significance have aspirations and support tribes therefore to you the tribes of Ngāti Hau and Ngātikotahitaka welcome draw hither and welcome to the House of Representatives. I acknowledge you all.]To all of you I know the feeling of coming here as a son of Kāi Tahu and to actually be listening to the first reading of your bill. But the really significant thing about this particular one reminds me of when Kāi Tahu were actually doing not the same thing but a little bit of the same process around Aoraki Mauka. So what I see here today is the fact that just like us it was not about us; it was actually about all of New Zealand. I acknowledge you here for that.We have heard so much so far around the bill itself. I would like to concentrate on just one part of it that actually reflects the uniqueness of this actual settlement. The uniqueness of this settlement is in the legal framework for the river because this is what makes this particular settlement groundbreaking. This recognises Te Awa Tupua comprising the entire Whanganui River its tributaries as well and all its physical and metaphysical elements as a legal person—as a legal person—and with all of the corresponding rights duties and liabilities. The establishment of the river as a legal entity then it provides the framework for the recognition of the unbreakable connection between the Whanganui iwi and Te Awa Tupua.The other part of this is to provide human representation for Te Awa Tupua and the position of Te Pou Tupua which will be established and filled by two people nominated by the Whanganui iwi and also the Crown which is a really important part of this kotahitaka within this settlement. The Crown-owned bed of course—the Whanganui River—will be vested in Te Awa Tupua and a $30 million contested fund will be established to support the health and well-being of Te Awa Tupua. This new legal framework is an innovative use of the Western judicial system to manage the river in a way that is distinctly Māori. That is one of the most unique things of any settlement that has ever come before this House. This settlement allows the Whanganui iwi to take back their responsibility for the river which should never have left them following the Treaty of Waitangi.I also want to acknowledge the members of Whanganui iwi who have worked on this settlement but also all of those who have gone before as we have just heard and we acknowledge them. As before for over a century the people here are uri of those who protected and preserved the river itself and the iwi interest in it.I want to acknowledge also one particular person—we have done a lot of acknowledgments here today and sure we have to and we must do. I want to acknowledge the Hon Christopher Finlayson whose personal involvement in this particular settlement reflects the importance of it. That is not to take away the importance of any other settlement but particularly this settlement because this is groundbreaking legislation is an achievement that I think speaks volumes about the value of having such a distinguished and respected legal mind as our Minister for Treaty of Waitangi Negotiations.To everyone here your time has come. This is the final beginning of your long journey and on that note as the chair of the Māori Affairs Committee we indeed look forward to this bill coming to the select committee so that we may continue its journey or shepherd its journey through to the third reading and the finality of the journey itself which will happen here and it will be enacted in law. So kia ora to you all Ngāti Hau.Ka nunui te mihi ka nunui te aroha e mihi e mihi ai atu ki a koutou katoa.[The appreciation and empathy is massive; well done and congratulations.]I commend this bill to the House. Kia ora.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Tēnā tātou katoa. Tēnei e tāpiri atu ngā mihi ki ngā puna ngā mātāpuna ngā wai marino ngā wai rere ngā ripo ngā ū kaha o Te Awa o Whanganui tēnei te mihi atu ki a koutou katoa.Tēnei e tāpiri atu taku mihi ki a rātou i whakahuatia maitia nei i roto i Te Whare rātou kei te wāhi ngaro. E kore e mutu ngā whakaaro ki a rātou e kawea nei tēnei kaupapa tae noa ki tēnei wā kei konei rātou katoa. Ka nui te mihi atu heke iho mai ki a koutou ngā mahuetanga iho nei te mihi aroha nei te mihi maioha ki a koutou katoa tēnā koutou.Me te hoki mahara ki ngā kōrero i waihotia i te wā i haere mātou ki runga i Te Awa o Whanganui ki te taha o tō tātau nei Āriki tērā kōrero i whakatō mai i roto i te whakatumanawa kia tuitui ki te tino taonga i waenganui i ā koutou pononga ki Te Awa o Whanganui. E rua ngā roimata i heke mai nā Rangi Nui i runga i Te Maunga o Ruapehu inā ko Te Awa o Whanganui ko Te Awa o Waikato mai i Te Kāhuinga Maunga ki Tangaroa tēnei te nui o te mihi maioha ki a koutou katoa tēnā koutou![Salutations to us all. I add my acknowledgments to the pools sources calm waters waterfalls eddies and strong currents of the Whanganui River; I acknowledge you all.I add my tribute to those who were mentioned in the House to those at the unseen place. Thoughts about those who carried this matter right upto this moment will never cease;they are all here. Much appreciation to themright down to you the ones left behind;a loving and affectionate regard to you all.I reflect also on the stories that were left behind when we went on the Whanganui River with ourparamount leader yours and ours that legendary account that welled up from within you and was woven into the priceless heirloom the core of your collective belief about the Whanganui River. There were two tears that came down from theGreatSky above that fell upon Mount Ruapehu and flowed down to Tangaroa the sea from the mountain cluster: one was the Whanganui River and the other was the Waikato River. I acknowledge you greatly well done!]In standing to support the contribution of my colleague Adrian Rurawhe on this particular bill I had prepared a certain speech to read today then I heard the Minister for Treaty of Waitangi Negotiations speak and recollect a number of important people and then I heard Adrian speak and recollect a number of people. I have to say that during my brief opportunity—actually privilege—to journey down the Whanganui River one person came to mind very specifically and that was Piripi.Hon Members: Ha ha!Hon NANAIA MAHUTA: Ha ha! But let me come back to Piripi. Let me come back to Piripi. I had the good fortune to be able to be one of a small group of people who travelled in support of a tono from Matiu Māreikura to Taiaroa and John Tahupārae to Te Arikinui to travel down the Whanganui River. We started in Taumarunui and went all the way down. Actually before we even got there we talked about how they were going to take us down on kōpapa and you know we had better get all fit and all of this. Actually we got there and we went down on speedboats. There was so much more to that journey than physically being on the river and travelling down it. It was all the kōrero and all the things that we witnessed along the way. Actually Morgan was with us as well—Morgan Kāwana. We knew that every day he did a flip of that good book something special was happening.It was in that recollection that I want to perhaps share—there has been some talk in the House today about the metaphysical identity and tikanga merging with law and things like that. Actually to know one’s awa like you can smell its different fragrances; to know one’s awa when you can witness a change albeit so subtle; to know one’s awa to the point where you understand something else is happening in our world but it has been read through the awa—that is what we were able to experience in coming down the Whanganui River.I think it is a great day today because it has been a long journey for the people of Whanganui to get to this point. It is not without context if we think about the Waitangi Tribunal and the opportunity that has been offered to people to look to redress historical claims and just the journey of our rivers. Waikato lodged their claim to the tribunal in 1987 Whanganui lodged their claim in 1990 Tūwharetoa got the Crown to vest the lake to Tūwharetoa in 1992 and then we had a claims process. It is all interconnected.It is the journey of our waters I think that leads us to some very important conversations today. For me this is quite historic today because it is happening within the context of very important conversations that this nation is having around the health and well-being of our waterways and the issues of fresh water. I want to acknowledge that because when we talk about the role that Parliament plays yes to give effect to the intent of the deed of settlement for the Whanganui River it is within a context and some broader conversations. I think the Māori Affairs Committee is quite cognisant of that. We will use the opportunity of the submission process to ask questions within context—for example the resource management legislation going through that is talking about collaborative planning that is proposing models for collaborative planning and that does not address issues of fresh water but that impacts potentially on any river settlement that has already been reached. We will ask the types of questions about what is the anticipated connection between what you are seeking to achieve for the awa of Whanganui and what is being proposed. That is to ensure that the intent and the integrity of your settlement can be preserved.Many people before us have always said that Governments come and go but funnily enough the institutional memory of the iwi stays very determined over a long period of time and it is a very long institutional memory that keeps any Government accountable. We are mindful of that too. It is with that view in mind that I think we will be considering very carefully the submissions coming to the select committee. I am hopeful actually that we might have a sitting at Tieke. We would actually have to get on a waka and then get to Tieke and then appreciate the fullness of the experience of what is being talked about—he whakaaro noa iho [it is just a thought].Coming back to Piripi now on another occasion after the opportunity with Te Arikinui I did have the opportunity to join a few tira hoe. My very first tira hoe that I joined little did I know—after karakia I was assigned my crew mate. It was Piripi. Then one of the whanaunga said to me “Don’t worry Piripi is the best in the river. You’ll never fall out.” because I was kind of in a bit of trepidation. Well I can guarantee you every ripo every curve of that river we fell in. I think I may as well have just swum the Whanganui River. But my gratitude goes to Piripi because in the great joy of experiencing you know tērā āhua te ruruki te wai o ngā mātua tūpuna tērā āhua [that aspect of waters to ancestral forefathers it was nourishing]. It was nourishing. The fact that we could laugh about it all the way down—and I remained his crew member—was I think a testament in itself. But all the people who have gone who lived the river who enjoyed sharing the river with the next generation who told stories from their own place of reference I think are a richness that this settlement will never convey but we know it is there. I have certainly witnessed that and I want to acknowledge it.The other thing—eating piharau. Was that legal then? We ate piharau. I had never tasted piharau before and I am from people where we have lots of eels but I have never tasted such a beautiful delicacy ever in my life. That taste has remained with me right to this day. Every time I hear that word “piharau” oh boy everything starts coming back.The other thing—when you are going along the river and you see how the canoes got through and you see the dents in the sides of the river you know those are stories that cannot be captured in settlement legislation but they tell us that long before the British came to New Zealand there was a history well before their time that was long established. I hope that the settlement in some small way will contribute to what you have always lived always believed. You have not lost anything; the legislation just had an impact on you. Even going to a marae where they talked about the health legislation during Māui Pōmare’s time the Maori Councils Act “Pire Kiore” I think they called it and learning that history how relevant it was in the physical presence along the river and how you told the story of its context and impact on yourselves—those are the treasures that have stayed with me for life.Those are the treasures that I think about when within the context of today’s world we talk about Archie Matiu Māreikura and John Tahupārae and their thinking—Ao Māori thinking wairua Māori thinking—and how it impacts on what we are trying to achieve today. Archie—Sir Archie Taiaroa—led the freshwater issues after the settlement and helped implement the fisheries claim. It is within that context—although we are mentioning their names here within the settlement today they have had such a broad impact on the way that New Zealand has evolved its understanding to be a lot more complementary and coexisting with our Māori world and that is to create a better New Zealand.With that I am not going to take up too much time. Can I just leave you with one lasting memory that I will never ever forget. I think I was in my early teens then coming down the river but I was always inspired by Nanny Nui Te Manawanui Pauro. At her age—and I think she was well over 80 at that time; could have been 90—she was still paddling down the Whanganui River. Her love for the river gave her a level of I think kind of like a supernatural effervescence about her. Never did she waver never did she tire. That is the type of sustenance that the next generation can draw on as those types of exemplars all of them. Nō reira ki a koutou katoa tēnā koutou.Hon TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koe Mr Assistant Speaker kia ora tātau katoa haere mai ki roto i Te Whare Pāremata. Ē Kahurangi Tariana hoki mai ki te wāhi i nohoia e koe i ngā tau kua hipa ake. He oranga ngākau kua eke ki tēnei taumata. Ko koe te mea kōrero nei mō te āhuatanga o tēnei o ngā kerēme i ngā tau ē hia kē nei. Ka mihi ki a koe haere mai haramai me tō tira haramai me tō iwi Te Āti Haunui-a-Pāpārangi Ngāti Apa tēnā koutou kia ora tātau. Kai taku Ariki e Tumu tēnā koe haramai mō te āhuatanga ki a tāua ki a Te Arawa ēngari ka rere mai tēnei o ngā awa i a koe ā i Ruapehu ā ka eke ki te takutai moana. Ko koe tēnei e whakakanohi nei i tērā taha o tāua nō reira tēnā koe tēnā koutou kia ora tātau.Kāre e kore kua rongo koutou i te kōrero o taku tuahine a Marama. Nāna anō rā i whakarārangi mai i ngā kōrero. Kaua e riri mai kāre au i konei i tērā wā e hia kē nei ngā Māori kai roto i Te Whare Pāremata i tēnei rā. Kua tae mai ki te whakarongo ki ngā kōrero e pā ana ki wā rātau kerēme. Nō reira wā poto ki a au.E rua ngā wāhanga tuatahi kia kōrerohia mō tēnei kaupapa i tōna orokohanga mai ka mutu pēnei i tā taku tuahine e kōrero nā ko te hōhonu o tēnei mea o te wai ki a tāua.I taku mōhio ā ko Tariana tētahi i kōrero mō tēnei kerēme. Ē hia kē nei ngā tau e tatari nei e tatari nei ā tae rā anō ki tēnei wā a W’anganui e tatari nei kia rongo i ēnei kōrero. Ka mihi rā ki a Te Piki Kōtuku ki taku mōhio ko ia tērā i whakatakoto i tētahi petihana i te tau 1927. Nāwai nāwai ka eke ki a Hekenui Whakarake me ētahi atu i kōkiri nei i tēnei take i roto i ngā tau 30 pea. Ā nāwai nāwai ka eke ki te Wai e 167 i te tau 1990. Ko ngā mea pēnei i a Hikaia Amohia Joan Akapita Rangipō Metekīngi tae atu ki a Michael Pōtaka tae atu ki tēnei o ngā tipua ki a Te Atawhai ko rātau kua ngaro atu i tēnei wā tae rā anō ki te hoa rangatira a Te Ātawhai ki a Martha ka tangi ake! Ēngari anō a Rūmātiki Linda Henry a Kevin Amohia a Julie Ranginui e kui mēnā kai konei koe? Anō hoki a Te Tiwha Puketapu a John Maihi kei konei koe haere mai! Ko koutou tērā i kōkiri tonu nei i tēnei take kia eke ki tēnei wā.Ko Te Ātawhai pēnei i tā taku tuahine e kōrero nei koinā te tangata whakatau i te wairua o te tangata kia taea ai te kōkiri i tēnei take ki roto i Te Whare Pāremata. Ki a Titi Tihu te rangatira nāna anō rā tēnei kēhi i whakaara ake i tēnei kaupapa mō te hunga e kōrerohia ake nei.Nō reira ka tangi ake ki te hunga kua ngaro ki a Tahupārae ki a Piripi taihoa a Piripi ki a Niko ērā ko rātau katoa kua ngaro atu. Waiho rātau kia okioki anei tātau e hui nei i tēnei rā tēnā koutou katoa.Ā tēnā i puta te kōrero i taku tuahine ko te hōhonutanga o tēnei mea o te wai ki te tangata. I a tātau e kōrero nei mō Te Piripi nei tangata nui nei nui ā-ngākau nui ā-tinana ka mutu koirā tāna mahi. Ka hoki ngā mahara ki tētahi hui i ngā tau kua hipa ake. Nāku tonu ētahi o ngā tamariki o te kura rongonui o Tīpene St Stephen’s College āe; i haere atu ki te marae o Ken Mair. Ā ko te kōrero a Piripi me eke ki runga i te waka kia puta ki te awa o W’anganui. Kāre au i rite ki a koe e te tuahine kāre au i haere i te taha o Piripi kāo! He mataku nōku. I haere au ki tētahi atu o ngā waka ēngari anō tērā i taka i heke ki te wai. Hoi anō tērā tērā! Ka hoki ngā mahara ki a ia ā ko ia tērā i tū ki mua i te aroaro o te taraka ā te taraka i muri i a ia kāo kāo kāo! Ko Piripi tērā!Otirā ko te rally i W’anganui ā pērā anō hoki ngā radicals me ngā activists o W’anganui. Ā ko te jet boat race ko aua take ērā! Whakakorengia nā runga i te aha? Nā runga i te ngākaunui o te iwi nei ki tēnei o ngā awa. Ka hoki rā anō ki te āhuatanga o Pākaitore. Te ata te ata tonu o tērā o ngā kaupapa. Ko māua ko Te Miringa Hohāia i haere i Taranaki kia eke atu ki te marae i W’anganui. He aha te mahi? I noho i te pō ko tā Tahupārae kaihau kaihau! Arā he aha te tikanga o tērā? Kaua e kai. I te ata tonu i te ata hāpara i eke atu rā ki te awa ki reira ā i tuku i te karakia. Ko Niko tērā i tuku i te karakia. Ka rīngiringihia mātau e te wai kia tau te wairua i mua o te ekenga ki Pākaitore ka hoki ngā mahara.Nō reira koinei te hōhonutanga o tēnei mea o te awa ki te tangata pēnei i taku tuahine e kōrero nei. E kore au e whakatōroa i ēnei kōrero. He tīmatanga noa iho. Hoki mai mō te mea tuatoru hoki mai mō te mea tuatoru ki reira tātau whakanui ai i tēnei kaupapa. Kai te kī mai te tangata nei me whakarāpopoto i taku kōrero. Nō reira me āmene atu ki a ia tēnā koutou tēnā koutou kia ora tātau katoa kai raro.[Thank you Mr Assistant Speaker and hello there everyone welcome into Parliament! Dame Tariana welcome back to the place you occupied some years ago. How reassuring it is to have reached this level. You were the one who commented on the circumstances about this claim for several years now. I acknowledge you welcome draw hither with your people Te Āti Haunui-a-Pāpārangi and Ngāti Apa greetings to you collectively and to us all. Welcome to you my paramount chief Tumu in regard to the circumstances that relate to you and me in terms of Te Arawa but one of these rivers flows to you by way of Ruapehu and eventually reaches the foreshore. This is you the face on that side in regard to you and so salutations to you to you collectively and to us all.Without a doubt you have heard the address of my sister colleague Marama Fox. She outlined the tenor of the contributions. Do not be offendedI wasnot here at that time.There are so many Māori in Parliamenttoday. They have arrived to listen to the contributions about your claims. Therefore the time for me is short.There are two primary parts I want to comment on the origin of this bill furthermore and as my sister colleague alluded to the depth of our understanding about this thingwaterto you and me.I understand that Tariana was one who spoke on this claim. The Whanganui people have been waiting to hear these speeches for a very long time. I am full of admiration for Te Piki Kōtuku; in my understanding Te Piki was the one who submitted a petition in 1927. Eventually Hekenui Whakarake and others advanced this matter over approximately 30 years. After a time the Wai 167 claim was filed in 1990 by Hikaia Amohia Joan Akapita Rangipo Metekīngi Michael Pōtaka and the legendary Sir Archie Te Atawhai Taiaroa. They along with Martha wife of Sir Archie have all passed away. I grieve for them. As for Rūmatiki Linda Henry Kevin Amohia Julie Ranginui—old lady are you here? And also Te Tiwha Puketapu and John Maihi—are you here? Welcome! You were the ones who advanced this claim until it eventually arrived at this point in time.Te Atawhai like my sister colleague said was the one who was capable of putting a person at ease to advance this matter into Parliament. Now to Titi Tihu the chief who was responsible for raising this case this matter on behalf of the people I mentioned previously.And so I grieve for those who have died Tahupārae Piripi—moreabout him later—and Niko.Those ones—all of them have passed away. Allow them to rest as wethe livinggather here today. Leave them to rest there as we are gathered here today; greetings to you all and much appreciated.My sister colleague made a statement about the deeper implication of water to mankind. While we were talking about this man Piripi—he is a large man; big in heart big physically and furthermore that is his job! I recall a meeting some years back. I took some younger students from that famous Tīpene school—St Stephen’sCollegeyes; we went to Ken Mair’s marae. And that Piripi urged us to climb aboard a canoe to get out to the Whanganui River. Unlike you my sister colleague Nanaia I did not go with Piripi—not likely! I was too scared.I went to one of the other canoes and got on board. But it capsized and Ifell into the water. But that isthat incident! Memories go back to others like the time he stood in front of the truck with one behind him calling out no no no! That was Piripi.At the same timethere was the rally in Whanganuiand similarly also with the radicals and activists of Whanganuiand the jet boat race. Those were those matters! Why were they stopped? Because of their commitment to this river.It goes all the way back to the Pākaitore situation. At the very dawn of the morning of that protest Te Miringa Hohāia and I travelled from Taranaki to go on to the marae at Whanganui. So what was to take place? We were going to sleep the night. Tahupārae exhorted: consume air eat air. So what does that protocol mean? Don’t eat! At the break of dawn we ascended the river to release prayer; Niko led that. Water was sprinkled over us to appease us and to settle us down before the ascension of Pākaitore; memories go back to that event.Therefore in regard to the depth of appreciation for the individual about this river thing and like what my sister colleague alluded to this is it.I will not prolong these sentiments. This is only a beginning. Come back for the third reading; come back for the third one where we will celebrate this bill. I have been given the wind-down signaland agree to end my contribution. Therefore acknowledgments and salutations to you collectively and my appreciation to us all. I resume my seat.]JOANNE HAYES (National):Mai i te kāhui maunga ki TangaroaKa w’akapiria mai ko ngā piringaHinengākau Tamaūpoko Tūpoho Pōtiki eKo au te awa te awa ko au.[From the mountain cluster to the seaThe connections are addedHinengākau Tamaūpoko Tūpoho and PōtikiI am the river the river is me.]Ngā uri o Te Awa o Whanganui e rau rangatira mā tēnei te mihi tēnei te mihi tēnei te mihi atu ki a koutou katoa nau mai![To the descendants of the Whanganui River esteemed ones of a hundredfold I acknowledge greet and commend you all welcome!]Before I start my contribution I want to just put in an apology from the Hon Chester Borrows. He was unable to be here today. He really wanted to be here but he is hosting some manuhiri back in Whanganui.I want to first of all acknowledge the knights and the dames amongst you: Tā Tumu te HeuheuDame Tariana Turia—you are the great Dame Tariana Turia. You always kept us on our toes as the coalition partner and you still keep us on our toes today. I also want to acknowledge the Mayor of Whanganui Annette Main—and yes I tautoko what the Minister said about you being the mayor here today; kia ora—as well as your deputy sitting here over in the corner. I want to acknowledge the kaiwhakahaere for Whanganui John Maihi. John and I go back a wee way from when I worked for Taumata Hauora Trust and Ngā Tai o Te Awa. He was always the one in my ear telling me what I could and could not do.Tim Macindoe: Now it’s me.JOANNE HAYES: And now it is this guy here. I acknowledge that it has been a long journey for the iwi of the Whanganui awa. It has been a very long journey from the 1800s right through to today from the original claimants of the Whanganui awa to the seven new trustees of Ngā Tāngata Tiaki o Whanganui. Believe you me I knew a lot about Ngā Tāngata Tiaki because John would never let me forget it when I worked for him. So much has happened so many things have happened—let us say that a lot of water has run under the many bridges of Whanganui. Today is a historic day and I am so proud to be part and parcel and give my voice to tautoko this settlement bill today.I want to acknowledge Tā Archie Taiaroa and I acknowledge you Lady Martha. I acknowledge you because your husband did an amazing job for the Whanganui River Māori Trust Board for all the iwi of Whanganui. Piripi—yes Piripi and I had a bit of a history there for a little while. He was fondly known amongst our team at Ngā Tai o Te Awa and Taumataas Pirip. He did some amazing things like he had a contract with me that went only as far as Taumarunui yet when I looked at his travel records he would be in Bombay Hills or he would be all the way down south. I would say to him “How come you’re all over there?” and he would go: “It’s all part and parcel of the claim.” I would say: “OK righty-o.”I want to acknowledge Matiu Mareikura. I never got to meet the man but I heard all about him. I want to acknowledge John Mateparae because—and I did meet him and we did have some encounters a few times—he was an amazing person. Auntie Dardi Julie Ranginui—they are some of the many people who have helped to bring this claim to the House today.Soon you will receive an investment an investment that will be invested two ways Ruruku Whakatupua Te Mana o Te Awa Tupua and Ruruku Whakatupua Te Mana o Te Iwi o Whanganui. It is amazing—over $80 million. Wow! As I said before I stand humbled to be able to contribute my voice to this claim to my whānau’s claim. I end with this:e rere Te Awa Tupua [flow on the Whanganui River].I commend the bill to the House. Kia ora.Bill read a first time.Bill referred to the Māori Affairs Committee.WaiataThe House adjourned at 12.59 p.m. (Wednesday)