Wall LouisaLOUISA WALL (Labour—Manurewa): Ko te rōpū rangatahi o ngā maungaE tū mai rā ki te whenua eTongariro Ngāuruhoe me Ruapehu eTauhara me Pihanga arohaina eKo Taupō Nui a Tia te kōpua kanapaI te rohe o Te Heuheu o te matuaE te ariki Tumu e ngā mana e ngā reo rau rangatira mā ngā whanaunga o Ngāti Tūwharetoa tēnā koutou tēnā koutou tēnā tātau katoa. [To the chief Tumu to the authorities orators and many leaders my kin Ngāti Tūwharetoa; greetings greetings greetings to you all.]I stand as a proud uri of Ngāti Tūwharetoa and today is our day and today is a day where we actually recognise and celebrate all those who have brought us to this point in time.I'd like to begin by acknowledging that Ariki Mananui te Heuheu Tūkino II didn't sign the Treaty of Waitangi; he refused to. He refused to bow down to another sovereign power actually. That was irrelevant to the Crown. The Crown treated our iwi and our hapū who signed the Treaty or didn't sign the Treaty the same. The agenda from the Crown's perspective was the same. It's been interesting reading through our Treaty settlement and I will reference some historical contributions that I found quite interesting. But I do want to start with clause 8 Summary of historical account" and I will read it: "(1) Before 1860 Ngāti Tūwharetoa actively opposed Crown purchase negotiations for land in their rohe. Following the invasion of Crown forces in the Waikato in 1863 Ngāti Tūwharetoa were drawn into the fighting because of their whakapapa connections and allegiance to the Kīngitanga. The war marked the beginning of widespread disruption to the social political and economic structures of Ngāti Tūwharetoa life. A number of Ngāti Tūwharetoa people lost their lives in these battles."We actually lost whakapapa. We lost whakapapa. We lost our tūpuna. We lost our whenua. In some ways it could have led to the loss of our identity but the reality is that we were too strong and we are strong and we remain strong. But what it does highlight is the lost opportunity for our tribe. It's that opportunity cost actually why we are here today. It is the opportunity that we lost to develop our lands to develop our forests to actually be an economic powerhouse in this country. But through always the good grace a sense of truth and reconciliation we as hapū and iwi can move forward.I'd like to highlight also on page 13 of our Treaty settlement in clause 8(4) and you'll see why later: "From the 1890s trout and other exotic fish were introduced into Lake Taupo and the waterways of Tongariro which significantly depleted indigenous fresh-water fish species and forced Ngāti Tūwharetoa to rely on introduced fish species for food hospitality trade and koha. In 1926 the Crown acquired the beds of Lake Taupo and its tributaries which it held for 66 years before they were returned to Ngāti Tūwharetoa in 1992." On that same page clause 8(7)—and I really want to highlight this—"Economic marginalisation unemployment and underdevelopment have contributed to the extensive outward migration of Ngāti Tūwharetoa peoples as they have left their rohe in search of opportunities elsewhere."I've got two brothers who live in Perth. I'm sure like me they would like to live at home. Why did they go away? They went away because of the lost opportunity for us to develop our own economic base. In highlighting that I actually want to highlight and acknowledge our ahi kā—our whānau who have stayed at home who have kept our home fires burning. For me it's my baby sister Janice Wall in Waitahanui and it's also my cousins Ngātoru and Ngāhere who like me will continue to contribute to our identity our collective identity as we move into the future.I'd like to acknowledge the definition and meaning of Ngāti Tūwharetoa because it's about our affiliation to the following hapū: Ngāti Haa Ngāti Hikairo Ngāti Hine Ngāti Hinemihi Ngāti Hinerau Ngāti Hineure Ngāti Kurauia Ngāti Manunui Ngāti Moekino Ngāti Parekaawa Ngāti Rauhoto Ngāti Rongomai Ngāti Ruingārangi Ngāti Tarakaiahi Ngāti Te Kohera Ngāti Te Maunga Ngāti Te Rangiita Ngāti Te Urunga Ngāti Tūrangitukua Ngāti Turumākina Ngāti Tūtemohuta Ngāti Tūtetawhā Ngāti Waewae Ngāti Wairangi Ngāti Whēro and Te Kapa o Te Rangiita.It's quite interesting—I'm quite obsessive about Wai claims because I like looking at who the claimants were and when we started this journey. Obviously in 1975 the Waitangi Tribunal was created. But the first Wai claim that's listed in our deed of settlement is Wai 18 (Lake Taupo Claim) and it was really interesting doing some research because I've found a report dated 15 October 1986 signed by E T J Durie who was the chair of the Waitangi Tribunal. Wai 18 was actually a claim by H T Karaitiana relating to Lake Taupō fishing rights and Mr Karaitiana who lived at Waitahanui Taupō "sought 'the intervention' of the Waitangi Tribunal on 'the proposed law changes in regards to the taking of freshwater whitebait or inanga by the Tuwharetoa Maoris from Lake Taupo." The interpretation of his letter was about "a reference to the Lake Taupo Fishing Regulations of 1984 assented to on 17 December 1984 to regularise certain earlier regulations held invalid by the District Court in dismissing charges against D Tahau and other for spearing trout."What I found really interesting in reading through this is that it referenced "(c) In 1975 N Wall"—I'm not sure if that was my Uncle Nick—"a Maori was charged with taking smelt from Lake Taupo. It was held in the District Court that he was entitled to take smelt apparently on the basis that smelt was 'indigenous to New Zealand' even although it may not be indigenous to Lake Taupo. That decision was upheld in the Supreme Court in May 1976. (d) The Maori Purposes Act 1981 then 'rewrote' the 1926 Act to provide that 'indigenous fish' meant 'indigenous to the Lake'. (e) the Taupo Fishing Regulations 1983 then provided: … only Tuwharetoa Māori can take koura or other fish indigenous to the lake." I presume that was the morihana.When you think about days like today for me I remember my Uncle Nick my Uncle Darkie all of our whānau my father who have fought so hard. And all of our hapū have our champions our rangatira who have fought for us to be here today. Today is one where we remember the legacy and the pathway that they've created for us. So I'm incredibly grateful. I'm incredibly grateful to be proud to be Ngāti Tūtemohuta Ngāti Tūwharetoa. I know who I am. I know where I come from and because of that identity I can do anything. So in the words of a whanaunga Moana Maniapoto I want to sing us a waiata that's one of her waiata and if you know it please join me.We are warriors warriorsThe Māori nation Across the wide wide creationWe won't kneel down we won't kneel downUpon the ground upon the groundOh how I love to hear them say my Māori name.Ko te iwi MāoriTātouKo ngā taonga piripono a ngā tūpunaMe te aroha me te arohaMe te mana me te manaMe te tino rangatiratanga e.Kia ora tātou."