Ngaro AlfredHon ALFRED NGARO (National): Tēnā koe Ruapehu te maunga tēnā koe Ngā Turi o Murimotu te maunga tapu tēnā koe Whangaehu te awa tēnā koutou Ngāti Rangi te iwi. Ko au tangata nō Moana Nui a Kiwa. Ko au te tangata te tuakana no Auau Enua ko Rarotonga ki maunga ki Mangaia ko Aitutaki.[Greetings to the ancestral mountain Ruapehu greetings to the sacred mountain Ngā Turi o Murimotu greetings to the ancestral river Whangaehu greetings to the tribe of Ngāti Rangi. I am a person from the Pacific Ocean. I am the elder kinsman from Auau Enua Rarotonga to the mountain to Mangaia to Aitutaki.]It's an honour to be here—to be the last speaker for Kahurangi for National and it's an honour to be able to acknowledge this day. When I was sitting here with my good friend and colleague and we were chatting away about what it means to be here on these Treaty addresses and to be here on the third reading we said to ourselves—because we've been here for eight years—that on a day like this is the best of days to be a member of Parliament. The reason is because it's the opportunity where justice once denied can be delivered. So we sit here today honoured to be members of Parliament and that today Ngāti Rangi can see its redress fulfilled and I want to acknowledge all of those that have been a part of that.I don't want to cover all the other issues because they've already been covered many times over in regards to the apology which has been declared and in regards to the financial and commercial redress of $70 million as a way of going into the pūtea to go some way to addressing the issues and providing financial support for the future. Already addressed are the cultural redress and the kaitiaki roles that Ngāti Rangi will play and so forth.So what is it that I believe that I can bring to this time? My grandmother was part Jewish and part Cook Island Māori. Her name was Rite Goldstein Tepaki. As she raised me she would often tell me these stories and I would sit as a little boy when our people were arguing over the land back home anywhere in Aitutaki and the villages of Arutanga and Tautu. She would say things like kāre kotou 'ē riri tikāi 'i te tangata no te 'enua—don't get so angry about the land—no Te Atua te 'enua—because the land in the end belongs to God.The whole word of kaitiaki that sometimes we forget in this place and in this country is to be a guardian of that which does not belong to us. We must remember that constantly. The land in the end—the whenua—does not belong to us. Our role of responsibility is to guard it is to benefit from it and is to allow the prosperity of all that it has to offer for our people. That's what it offers.Today is a day in which again the role Ngāti Rangi can take up that role as the kaitiaki and that is the role of responsibility. We hope that in this end it will be able to fulfil its desires and its dreams as well.My grandmother always used to say to me Always remember when you want to find the answer go back to the beginning." So as I thought about it—and I want to acknowledge as Meka was talking about it's 179 years since 1840—I began to research and look into what was happening at that time. There was a missionary by the name of Henry Williams who was at that time given the role to help to translate. In fact many missionaries at that time—Pākehā missionaries—were part of that role.In that I read in some of his diary readings he sought divine guidance from God above and what he was given was from Ephesians 2: 14-18 which simply says this: in order for both Jew and gentile to come together to break down the wall is but by the blood of Christ. In other words there's a covenant relationship that has been forged.Kawenata is a covenant relationship. The Treaty of Waitangi was understood as a kawenata—as a covenant relationship. Our hope is that today that covenant will be restored and all the elements of it are more than just commercial are more than just cultural and are more than just in a sense financial; they are truly a covenant that's seeped in blood—the toto that is important to ensure that.So today when this agreement is being made when this covenant is being restored we hope that that's what it would be. I finish with the words of Kāwiti when at Ruapekapeka at the fight one of the final battles that was there—unfortunately in the North. When he was there he held up this axe this adze that was there. In some cases it could be translated or paraphrased where some would have said "Why are you bringing a knife to a gun fight"—why are you bringing this axe to this gun fight where there were canons and muskets all around. He said "This is not for us to fight with; this is for us to remember what we're fighting for."—to remember what we're fighting for.This agreement here should remind us: what are we fighting for? We're fighting for a covenant relationship—more than just between Māori and the Crown but also too for our future. I want to acknowledge Ngāti Rangi because in a spirit of generosity it has gone again even further. The gifting of whenua back to Aotearoa is about the covenant to remind New Zealand and to remind us that is what we are fighting for; that is the reason why we're here today.In the ancient words of our people I finish with this pe'e:Seki e lua seki e lue-e-e no te aʻa te mea na i kite ei au? Seki e lua seki e lue-e-e no te aʻa te mea na i kite ei au? No te manu a ivi a mau-u-u. No te manu a ivi a mau-u-u. This was once a man called Ezekiel who asked to God—what he saw before him was a valley of dry bones. And the Spirit of God said to him "Speak life into those bones." and he simply said this: "But who am I? I am simply but a man." Then the Spirit of God said to him "Then allow me to breathe through you so that life will come into those bones. Tihei mauri ora is the life that will be breathed through this covenant so that what once was dry bones in a valley of despair will now become a place of life of mana of kaha of our people. Kia manuia [Inaudible]."