Korako NukNUK KORAKO (National): Tēnā koe e Te Mana Whakawā. Ā ka hokihoki ngā maumahara o te Hōnore e Koro Wetere he Minita o te Whiriwhiri Take Māori he rakatira o Ngāti Maniapoto rakatira o te hapū o Kinohakū āpotoro o te Hāhi Rātana. Nō reira e Koro e haere atu rā e haere atu rā ki te pā te whakawairua e takoto mai takoto mai. Takoto i rangimārie i runga i tō waka; hoea atu tō waka ko tua o te ārai. Haere haere e haere atu rā. Nō reira āpiti hono tātai hono rātou ki te hunga mate ki te hunga mate ki a rātou. Āpiti hono tātai hono tātou ki te hunga ora ki te hunga ora ki a tātou.[Thank you Mr Speaker. My memories return to the honourable Koro Wetere a Minister of Māori Affairs a leader of Ngāti Maniapoto leader of the subtribe of Kinohakū and apostle of the Rātana Church. Therefore Koro farewell go to connect with the spirit rest in peace rest in peace. Rest in peace on your canoe; paddle your canoe to beyond the veil. Go go go well. Let the connections be drawn; the deceased should be left to rest in peace and we turn back to ourselves the living.]It is indeed my pleasure to stand and speak in the third reading about the bill—the Ngāi Tai ki Tāmaki Claims Settlement Bill third reading. Nō reira tuku mihi ki ngā uri o Hui Kai waka o Tara Te Irirangi o ngā tīpuna katoa o Ngāi Tai. E noho ana koutou ki tō whenua tapu tōu whenua ātaahua hoki Maraetai. Tū mai te whare nunui mā runga te marae Umupuia nō reira ngā tapuae o nuku ngā tapuae ariki ngā tapuae o tai ngā uri o rātou kia takatakahia te whenua o Maraetai me ngā wāhi katoa o Tāmaki Makaurau. Nō reira e Ngāi Tai ki Tāmaki nau mai haere mai whakatau mai o te Whare Mīere. He mihi atu ki a koutou katoa.[Therefore I greet the descendants of Hui Kai waka of Tara Te Irirangi of all the ancestors of Ngāi Tai. You remain on your sacred land on your beautiful land Maraetai. The large house stands on Umupuia Marae therefore the footsteps of the past the aristocratic footsteps the footsteps of the tide the descendants of those who walked the lands of Maraetai and all the places around Auckland. Therefore Ngāi Tai ki Tāmaki welcome welcome welcome to the Beehive. A greeting to you all.]As we've just heard in the last couple of speeches it has been indeed a long journey for Ngāi Tai and that third reading has finally arrived. The recognition of the deed of mandate occurred in 2010 and it's been eight long years of negotiations to get Ngāi Tai today to this historic moment and we honour that and we acknowledge that.But firstly I want to acknowledge Ngāi Tai as a people. How often have we have driven through the suburbs of South Auckland seen names such as Ōtara driven down Te Irirangi Drive and given no thought to the meaning of them and too often that is to my lament. Let me try to give you the noble whakapapa that hopefully leads to a better understanding of what is important to acknowledge: this tattooed land and those of Ngāi Tai ki Tāmaki tīpuna who originally traversed and named specific areas particularly like Tara Te Irirangi. I look forward to the day and I'm sure Ngāi Tai ki Tāmaki do also when your tapuwae—your sacred footsteps—are recognised properly in the naming conventions of the area of Tāmaki that you hold mana whenua over and in doing that without the brunt of political expediency. To the descendants of Tara Te Irirangi of Te Haoa Te Waru and Nuku I greet them; the descendants of Te Ngeungeu and I acknowledge some of those descendants in the gallery today; trustees and negotiators like James Brown Billy Brown Laurie Beamish and Lucy Steel. And for whom your beautiful whare at Te Umupuia is named it is indeed our humble pleasure to be able to speak in this third reading and to acknowledge that whakapapa and those who have worked tirelessly to bring this bill to this House for the final reading. I want to make special mention of your tipuna Ngeungeu who married Thomas Maxwell also known as Tame Kohe or Tame Makiwhara. In many ways these two ancestors stand as a testament to what should have happened when Māori and Pākehā actually came together. Your tupuna Tame through careful dealings with his father-in-law Tara Te Irirangi was able to work with Ngāi Tai to develop business opportunities that likely benefited all. Your tupuna came to be known as Pākehā Māori and such was his knowledge of his whānau by marriage.Pākehā at the time integrated with Māori. They adopted many of our ways but also introduced many of their ways to an emerging country where Māori were still the majority. Tame is said to have spoken Māori and his father-in-law Tara Te Irirangi was quick to learn English. The relationship not just between the family members but also between the recent arrivals to Auckland benefited both Māori and Pākehā alike and this should have been the state of affairs of Ngāi Tai and the many other iwi of Tāmaki-makau-rau going forward into the future. Well the history books tell us a different story don't they—a story of shady land dealings dishonest land purchases by the Crown and of recommendations that were made by the commissioners to actually protect the land and to actually set aside land for undisturbed possession. This of course never happened and this is basically in a lot of ways the essence of why we are all here today. Further the Crown at the time took all too familiar pathways of buying Māori land at the lowest-possible price and selling it at the highest-possible price. And of course there was the all too common promise that a tenth of the purchase—for example the Hunua Block—would be used for Māori schools medical facilities and the construction of commercial buildings—a promise that as we know did not materialise. Then the second to last nail in the coffin for Ngāī Tai was the theft of their lands by confiscation—this despite the fact that Ngāi Tai declared loyalty to the Crown in a last ditch attempt to stave off an unlawful invasion of their lands by greedy officials on behalf of the Crown. So despite the best efforts of Tame and his whānau and Tara Te Irirangi Ngāi Tai found themselves soon destitute and almost landless an all too common occurrence that we saw post-1840. So I say the second nail in the coffin" because the last nail never succeeded—it never succeeded—and I acknowledge the likes of Ānaru Makiwhara and his older brother Pātariki who even in their old age in 1926 never stopped petitioning Parliament. They never stopped in an effort to get back the land for Ngāi Tai. So I look up in the gallery and I see those descendants of those battling tīpuna and I now understand that the final nail was never going to be allowed to be hammered in. You are a fighting people and you have honoured your ancestors with your tireless work. So today it's about trying to rebalance the history just a little so that Ngāi Tai ki Tāmaki can actually have a future.The settlement itself is only a small proportion of what Ngāi Tai really lost—it's cents in the dollar—but at least it's a start. So the quantum is not large but the opportunities available to Ngāi Tai are indeed very very large. So we have a saying as you know "He iti he pounamu". We've got a lot of "iti" here but at the end of the day I think that this will be indeed kōhatu pounamu as to your future—as to what you will get from this settlement—and congratulations to you.So that was a small rendition of a noble history around a whakapapa that indeed needs to be acknowledged and recognised across your tribal rohe. Ngāi Tai ki Tāmaki we wish you well in your endeavours now to take this settlement this legislation because with that you will then be able to ensure the future of yourselves your children and their children after that.Nō reira tēnā koutou tēnā koutou e mihi atu ki a koutou katoa kia ora."