Volume 692 Week 49 - Wednesday 31 July 2013(continued on Thursday 1 August 2013 )Text is incorporated into the Bound VolumeVolume 692 Week 49 - Wednesday 31 July 2013(continued on Thursday 1 August 2013 )[Sitting date: 31 July 2013. Volume:692;Page:12191. Text is incorporated into the Bound Volume.]Wednesday 31 July 2013(continued on Thursday 1 August 2013 )Ngā Mana Whenua o Tāmaki Makaurau Collective Redress BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I moveThat the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill be now read a first time. I nominate the Māori Affairs Committee to consider the bill. Ngā Mana Whenua o Tāmaki-makau-rau is the collective name taken by 13 iwi and hapū of Tāmaki or Auckland a body often referred to as the Tāmaki Collective. Representatives of the collective signed a deed with the Crown on 8 September 2012 for collective redress for their shared interests in Tāmaki-makau-rau. This bill gives effect to the deed.The deed and this bill are the product of almost 4 years of very intensive negotiation between the Crown and the iwi and hapū of Auckland. In early 2009 I approached Sir Douglas Graham to advise the Crown on Treaty settlement negotiations in the Tāmaki Kaipara and Hauraki regions. These were areas where for good reason negotiations had effectively stalled. In 2007 the Waitangi Tribunal described the Auckland area as having highly complex interrelationships between groups with customary interests that are multiple and multilayered. The tribunal set a challenge for iwi and the Crown to find a way that recognised the legitimate interests of individual iwi while also recognising those layers of interest. Sir Douglas Graham proposed that the Crown deliver redress collectively such as the volcanic cones—the maunga—of Tāmaki where many iwi and hapū held customary interests. Cabinet agreed and in July 2009 Sir Douglas presented the proposal to the various iwi and hapū of Tāmaki.The subsequent agreement by the iwi and hapū to the concept of collective redress was a very significant breakthrough for negotiations. First it allowed iwi to work together to secure the transfer of 14 of Auckland’s iconic volcanic cones to the Tāmaki Collective. The adage “strength in numbers” certainly applies here. These maunga will be held as reserves for the common benefit of the Tāmaki Collective and the people of Auckland. Public access and third-party interests over them will be protected. In this the iwi and hapū of the Tāmaki Collective have recognised not only their customary interests but the interests of all people living in Auckland. The maunga were formerly fortified pā and villages with their occupants having command over most of the Tāmaki isthmus. Today they are regularly used as places to visit and play on to have picnics and even for getting married. For Māori and non-Māori alike they will remain a defining part of the Auckland landscape.Second the collective has given both the Crown and Auckland Council a representative body of tribal interests to engage with. At the heart of the settlement is the establishment of a co-governance body called the Tūpuna Maunga o Tāmaki Makaurau Authority or Maunga Authority. This authority is made up equally of representatives of the Tāmaki Collective and Auckland Council. Although Auckland Council will be responsible for the day-to-day administration of the volcanic cones the authority will oversee their governance. In effect a partnership is going to be formed between Māori and the council in an arrangement that will enhance the future management and protection of these very very important landmarks. The collective will also have a relationship agreement with the Minister of Conservation and the Director-General of Conservation on issues across the Auckland Conservancy. Three seats on the Auckland Conservation Board are reserved for the collective.Other collective redress includes the vesting of four motu islands to the Tāmaki Collective: Rangitoto Motutapu Motuihe and Tiritiri Mātangi. This is for a 1-month period after which they will be vested back to the Crown for the benefit of all New Zealanders. Three areas on Rangitoto including the summit and sites at Islington Bay will remain in the ownership of the collective as scenic reserves. The Department of Conservation will continue to manage the summit of Rangitoto. The collective will also be involved with the Department of Conservation in the development of a management plan for the islands.Very significantly this bill does not settle any historical claims or provide financial redress. Rather members of the collective will individually reach their own deeds of settlement with the Crown. The deed and bill nevertheless provide the members of the Tāmaki Collective with a right of first refusal for 172 years over Crown-owned land and certain Crown entity - owned lands that become surplus in that period. This is a very important shared benefit and is likely to provide significant long-term benefits.I am very pleased to say that the legislation for two iwi Ngāti Whātua o Ōrākei and Ngāti Whātua o Kaipara has been passed recently by this House. I am confident that settlements are within sight for other collective members including Marutūāhu iwi Ngāi Tai ki Tāmaki Te Kawerau-a-Maki and Ngāti Tamaoho. We are also committed to reaching settlements with Te Rūnanga o Ngāti Whātua Ngāti Te Ata and Te Akitai.The negotiations that led to this deed were far-reaching and robust. First and most important I want to acknowledge all the leaders of the 13 iwi and hapū of the collective. Their vision and their willingness to work together and with the Crown have enabled this ambitious redress package to proceed. In particular I acknowledge the astute leadership and vision of the chairperson of the collective PaulMajurey. This settlement would not have been possible without agreement and active cooperation from Auckland Council and I want to acknowledge the vision of His Worship Auckland Mayor Len Brown and other councillors who have worked very very hard in support of this proposal. I think this bill delivers an innovative structure through which Auckland Council can engage with the iwi and hapū of Tāmaki. It is an exciting time for Auckland.I must also pay tribute to the city leaders who preceded the Auckland Council: again Mr Brown for Manukau; John Banks for Auckland City; Andrew Williams for North Shore; and of course Sir Bob Harvey in Waitakere. I also want to thank my fellow Ministers whose departments have been involved in negotiations—in particular the previous Minister of Conservation the Hon Kate Wilkinson. I also acknowledge the hard-working officials in the Office of Treaty Settlements and the chief Crown negotiator Michael Dreaver—ever-optimistic ever-energetic.To conclude this bill gives effect to an innovative and groundbreaking deed of redress. The package is a robust one and will serve well not only the iwi and hapū of Auckland but also the public of Auckland and the Auckland Council. I commend the bill to the House.Hon SHANE JONES (Labour):Ā kia ora anō tātou. Ka tahi me mihi atu au ki a tātou i roto i te kaupapa i karangahia ai tātou kia hui mai ki konei i tēnei rā ki te āwhina atu i te whakaterenga o tēnei waka hou mai ki roto i te Whare Pāremata. Te waka e kōrero nei ahau ā ko te pire. Ko āna kaihoe te hia noa atu hapū e whai pānga ana ki Tāmaki-makau-rau. Nā reira kei te mihi atu ki te hunga kua tatū mai i roto i ngā whare tātai o Tāmaki-makau-rau tēnā koutou. Mihi nōki ki te Minita ki a tātou katoa e hui tahi nei i tēnei rā tēnā koutou tēnā tātou kia ora tātou katoa.[So greetings to us all once again. First of all my acknowledgments to us in regards to the matter that has beckoned us to gather here today to assist the launching of this conveyance into Parliament House. The conveyance that I am referring to of course is the bill. Its paddlers are the vast number of subtribes that have an interest in Auckland. So I extend a welcome to those from the genealogical houses of Auckland that have arrived here. Salutations to you collectively. I also acknowledge the Minister and all of us gathered here today. Salutations to you greetings to us and compliments to us all .]We will be supporting this Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. We look forward to the inevitable submissions that come—will come should I say—to the Māori Affairs Committee. The reason that we support it is because it is something that has been agreed to by the civic leaders of the Auckland super-city council and it is something that comes with the blessings of those who hold mandate from the large number of hapū and iwi in and around Tāmaki-makau-rau.I also want to acknowledge the efforts of civic leaders of the past: obviously the current koromatua—the mayor—and the officials because although inordinate sums of money are not involved in any transfer terms within this bill it is quite a tricky proposal. It takes some of the most iconic features of the Tāmaki-makau-rau landscape and commits them to a co-governance regime. The regime on one hand has to deal with the needs and uses of utility companies not the least of which is Watercare Services the leader of which is Mr Mark Ford who probably spends precious time there now given he is on a quest to resuscitate Solid Energy.But on the Māori side it has been an arduous and long struggle. In fact one of the most celebrated cases of the Māori Land Court to do with competing hapū and iwi interests took place in and around Tāmaki-makau-rau. I refer here to the longstanding case that pertained to the islands in the outer Hauraki Gulf where you had applicants from Ngāti Whātua and applicants associated with Te Kawerau-a-Maki and Ngāti Wai. The Māori Land Court decisions not unlike they do today see-sawed. Hopefully we will not see a repetition of that.This bill has some innovative features and some omissions. I want to acknowledge the Minister for Treaty of Waitangi Negotiations. I just intimated to him that during the select committee process we will find out the Māori names for Mount Roskill and other mountains because no tangata whenua can want to be a steward of a maunga if they do not know the Māori name for it. That is not in this bill so that is not good enough for me. A simple check with the Anglican Church would establish whether or not these maungas have Māori names and indeed the amateur ethnographer George Graham has got an exhaustive list of all the main maunga and sites of significance that were published in theJournal of the Polynesian Societymany many years ago. Given that we are having a struggle at the moment as to whether or not our brethren in the South Island like the name Te Wai Pounamu and whether or not North Islanders like the name Te Ika-a-Māui let us get the names right in this bill. That is something that the Māori members of the committee will endeavour to do. But that is a small matter.Hon Dr Nick Smith: What’s the member’s view?Hon SHANE JONES: I will resist the temptation to find a suitable name for that member from the South Island. Rest assured it will not be “greenstone”. It may pertain to something green but it will not be greenstone. But for fear of raising the ire of the Minister shepherding this bill through the House I will not trivialise these matters by any further references to Nick Smith.What I hope the select committee will focus on is what I think is an innovative set of arrangements for co-governance in the sense that a plan needs to be drawn up and some of the provisions in that plan have to take account of or make way for agreeable cultural activities. I say “agreeable” in the sense that I presume both sides of thegovernance group have to sign off on them. The bill very wisely identifies what some of those activities might be. It is not only I think some potential cultivations—there is a reference there to tangihanga. The notion of a tangihanga being on Mount Eden is I suppose better than all the Māoris being in Mt Eden but that lies in the future.The reason we will also support this bill is that where it is not possible for Māori exclusive rights to be recognised it is only fair I think given the current mix of New Zealand society—and nowhere is that mix more colourful than in Tāmaki-makau-rau—that the two sides come together: i.e. the proxy for the Crown and the representatives for the tangata whenua. Presumably the tangata whenua process will run smoothly to the extent that it can. We will test that out in the select committee as well. But a lot of these positions are actually volunteer positions virtually so we do not want to make them so onerous that the system breaks down because people are either not fully resourced or the level of obligation grows to the extent that it is beyond the wits or the ability of anyone operating in a largely voluntary manner. The notion that both sides should come together is I think a way for the future.There will be some areas as indeed there were in Ngāi Tahu where the property rights for the pounamu were vested exclusively in the iwi presumably with special interests for the hapū of the West Coast. Whether it is in law that is probably what they feel. The point that needs to be made is that this is a very good model for other iwi areas and I commend the Minister for the work that he has done there recently.I had occasion to talk about this bill when I went to the tangihanga for Laly Paraone Haddon. Despite the negative media treatment of the former Minister Doug Graham it was good to see him there in tow with the evergreen-looking Michael Dreaver. They came to pay their respects to the hapū for the loss of our matua Laly Haddon. I say that only because these settlements take a great deal of time. They burn out personalities and entire generations can pass away before you see the fruition.The notion that these maunga will now be regarded as something where the Māori footprint is as equally important as the other stakes reflected by local government is a very happy worthwhile day and it deserves to be celebrated. I will tell you what—it is a heck of a lot more lively and it is a heck of a lot more positive than the words on the obelisk. The words on the monument at Maungakiekie One Tree Hill are from a time when it was being contemplated and looked at that our tūpuna the mātuas of that area were about to put their heads on the pillow and disappear for ever.If anything small though the numbers of some of these hapū may be large is the opportunity for them to now influence a co-governance type of arrangement that gives good outcomes for Māori heritage and protects the interests of other stakeholders but puts the pou whenua of identity on to the political social and ecological landscape of Tāmaki-makau-rau. And as the place becomes more multicultural and as the place becomes more pluralistic this is a way of ensuring that the elements of Tainui Ngāti Whātua Te Kawerau-a-Maki and Manuhiri—who to the best of my recollection have some connections actually with Taranaki—have the opportunity to reflect their history and to show their fellow neighbours in Tāmaki-makau-rau that “We’re not just a bunch of Māoris. We are the kaitiaki we are the tangata whenua we are the descendants of the tūpuna who committed to the Treaty of Waitangi.”This is a way of giving it a very visible and a very positive expression today. So we support the bill and look forward to it appearing in our select committee where we will test what has happened to these Māori names. Kia ora tātou.RINO TIRIKATENE (Labour—Te Tai Tonga):Ā tēnā koe Mr Deputy Speaker. E ngā mana whenua o Tāmaki nau mai haere mai ki te Whare Pāremata e takatū nei. E ngā rangatira huri noa i te Whare tēnā koutou tēna koutou ā tēnā tātou katoa.[And thank you Mr Deputy Speaker. To the local people of Tāmaki welcome to Parliament House in readiness here welcome. To the leading figures throughout the House greetings salutations and acknowledgments to you all .]I am pleased to rise and take a call in the first reading of this bill the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. I support this bill following on from my colleague the Hon Shane Jones. This bill represents the many hapū and iwi of the wider Tāmaki-makau-rau each of whom have historical claims against the Crown. Because of the scale of the area under claim and the many hapū and iwi involved it was thought best to deal with those things that all claimants had a common interest in.In this instance a deed has been entered into. This bill gives effect to that deed that the Crown would vest ownership in 14 iconic maunga back to the collective and there will be a co-governance arrangement with Auckland Council and the Department of Conservation. The new body is called the Tūpuna Maunga o Tāmaki Makaurau Authority. The Crown is going to contribute some pūtea to help with the set-up costs of this co-governance group and the council will have day-to-day management of the long-dormant cones on behalf of Aucklanders and New Zealanders. As well there are certain sites that are exempt which will continue to be managed under the Department of Conservation.Four islands are included in the redress—namely Rangitoto Motutapu Motuihe and Tiritiri Mātangi. The titles of these islands will be vested in the collective which will then very graciously gift them back to the Crown. The summit of Rangitoto and two small waka landings will be retained by the collective. The deed of settlement also gives the collective the right of first refusal over certain right of first refusal land for the next 171 years. Basically this means any land in Tāmaki deemed as sited on right of first refusal land must be offered back to the collective for the right of first refusal.The best place to take in the sight of all that land is the viewing platform of the Sky Tower. You could take that up another level because actually the best place to view the Auckland isthmus would be at the restaurant atop the Sky Tower. It is this rotating wharekai in the sky that takes in the truly wonderful beauty of the Auckland isthmus known today as Tāmaki-makau-rau. One can imagine if one thinks back to the day the many villages built upon the long-dormant volcanoes bush full of birds and harbours and swamps full of fish and fowl. It was a utopian scene worthy of a renaissance painting. I encourage my friends across the House to visit the Sky Tower during the day because you will be able to see what I mean. Going at night will serve no purpose because all you will see are pretty lights. But that is basically the beauty of the Auckland isthmus.I would like to take time now to acknowledge as I like to try to do in all of my speeches my own connection to my Ngati Rārua ancestor Tūpāhau and his confederate and relation Maki who stopped by Maungakiekie or One Tree Hill for a while. Hine-te-Ao who was from Maungakiekie and the Waiohua people gave birth to Tūpāhau’s son Korokino. His umbilical cord was buried with a sprig of a tōtara which became the tōtara that was cut down and later replaced with a California pine atop One Tree Hill. Korokino was the father of Toa-Rangatira. Tūpāhau would return to south of Kāwhia and there at Kiritehere he had another family with a woman of Ngāti Haumia namely Rārua. This whakapapa links me to the very old Ngāti Awa of the far north.It is no wonder people wanted to get to know the chief Maki. I am definitely no gun speaker of Te Reo Māori like my colleague Shane but I would like to give my translation of Tāmaki-makau-rau: “Tāmaki” belonging to Maki and “makau-rau” desired by many. So the land that belonged to Maki was desired by many. And who would not have been desirous? Picture the scene of a young Māori warrior on a brief trip to the much-heard-about Tāmaki-makau-rau. How could a visiting warrior fromdown in Pōneke not be impressed as he foiled his twin-hulled waka into Kohimārama Rangitoto in silhouette with the sun rising over the horizon? It is what we call a “melting Māori moment”.I guarantee you that Māori boy from Pōneke would be looking for the highest chief in the pā with the most beautiful and yet tempestuous daughter. In years to come there would be some whanaunga from down around the pā back in Pōneke who would ask: “Hey whatever happened to Tama boy?”. And the reply would be: “Didn’t you hear? He went up to Tāmaki a few years back and cracked it—got a beautiful missus a whare with plenty of land two fishing boats and her old man has got a box at Eden Park.” There are plenty of stories like that within the history of the isthmus such was the desirability of Tāmaki-makau-rau to all our Māori warriors of old.For many people since that time of Maki and probably before his time as well Auckland’s desirable location fertile soils its birds and fish and its picture postcard - beauty made visitors envious. That is the problem of Auckland. Even today it is too desirous. It has $800000 houses. No one can afford to live there. All the land is still in council hands—lands dare I remind this House that once were under the mana of these 13 iwi and hapū who make up this collective.So I would like to acknowledge all of the work of the Tāmaki Collective and the officials who have worked over many years to bring this portion of the settlement to a conclusion. I look forward to contributing within the Māori Affairs Committee and as we tautoko the passage of this bill through the House. I commend this bill. Kia ora tātou.TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koe Mr Deputy Speaker. E te Whare tēnā tātau katoa. Kai aku rangatira kua tae mai i Tāmaki-makau-rau nau mai hara mai ki te Whare Pāremata. Ko tāku he whaiwhai haere i ngā kōrero o ētahi o ngā mema tae atu ki te Minita. Ki a koutou kua tae mai i tēnei rā haere mai haere mai tēnā koutou.Hara mai me ngā mate o te wā kāinga kua tatū mai ai ki roto i ngā pakitara o te Whare nei kia honoa ā-wairua rātau tētahi ki tētahi a tātau mate i te rā nei i te mea kāre e kore pēnei i ētahi o ngā whakataunga kerēme ko ētahi kua ngaro atu i te tirohanga kanohi ko te hunga nā rātau anō rā tēnei kaupapa i āki i te wā i a rātau ā tae rā anō ki tēnei wā. Nō reira koinei au e tū ake ki te kī atu haere mai me ngā mate o te wā kia tangihia e tātau i te rā nei. Waiho rātau kia moe anei koutou kua tae mai ngā uri o rātau mā Tāmaki nui Tāmaki herenga waka Tāmaki-makau-rau te pai me te whai rawa o Tāmaki-makau-rau tēnā koutou tēnā koutou tēnā koutou katoa.Otirā wā tātau mema Pāremata i te rā nei me mihi anō rā ki te Minita nā runga i te mea ko ia tērā e āki nei i ngā kerēme kia eke ki te taumata e tika ana. Kai te Hōnore Minita tēnā koe mōrena.Kāti ki a koutou ngā uri kua tae mai i tēnei rā koinei te tū ake o te Pāti Māori ki te tuku i ngā mihi ki a koutou ngā uri o rātau mā ngā tai ki Tāmaki-makau-rau—Ngāti Maru Ngāti Pāoa Ngāti Tamaoho Ngāti Te Ata te taha ki a au ki a Waikato anō hoki Ngāti Whanaunga Ngāti Whātua o Kaipara Ngāti Whātua o Ōrākei Te Akitai o Waiōhua Te Kawerau ā Maki Te Patukirikiri tae rā anō ki Te Rūnanga o Ngāti Whātua haere mai.Me te kī anō hoki kāre te Minita i konei i tēnei rā kua raruraru te Minita ēngari i kī mai ki a au: “Te Ururoa me tuku i ngā mihi ki te hunga ka tae mai ki te Whare Pāremata i te rā nei.” Koinei te tuku atu i tērā mihi e Tame ki a koutou katoa.Ki taku mōhio i hui koutou me kī ngā mana whenua o Tāmaki-makau-rau ki te tihi o Pūkawa i te Mahuru o te tau kua hipa ake nei. I reira koutou i whakaaetia atu ai kia whakakao mai i ngā take Tiriti katoa i raro i te marumaru o te mea kotahi. E hoa mā he mea nui tērā ki te whakakao mai i ngā momo hiahia o tēnā iwi o tēnā iwi ki raro i tekorowai o te mea kotahi. Arā anō tēnā me ōna hiahia arā anō tērā me ōna wawata ki te whakakao mai ki te whakakotahi mai kia tae mai ki te tēpu o te Minita he mea nui tērā ka mihi rā ki a koutou katoa mō tērā āhuatanga. He tauira tērā mō te motu. He tauira nui tērā mō te motu i te mea ko te nuinga o ētahi kerēme kua tae mai ki roto i te Whare Pāremata kua puta mai me ngā raruraru nui ngā tohe nui ngā pakanga nui i ngā tau i mua noa atu. Kāre au i te mōhio mēnā i pērā rawa ki a koutou ēngari i tōna mutunga mai kua whakakotahi mai i te rā nei. He mea nui tērā ki a au.Ki taku mōhio ko tētahi kaupapa nui i roto i tēnei pire me kī ko te whakahokinga mai o te mana o ngā wāhi tapu o ngā wāhi o roto i te tāone nui o Tāmaki-makau-rau ki raro i te mana i tōna mutunga mai i tōna tīmatanga mai me kī o roto i a tātau o Te Ao Māori. He mea nui tērā ngā ingoa o ō tātau tūpuna o ō tātau mātua. I te wā i a rātau e ai ki ngā kōrero ka puta mai ngā ingoa nā runga i te āhuatanga o te taiao—a nā runga i te āhuatanga o ngā aituā te whānautanga mai te reka rānei o te rongo i tētahi kakara te hōhonu rānei o te wai tētahi aituā i pā mai tētahi tohe pea tētahi pakanga nui pea. Koinei te āhuatanga o ngā ingoa katoa o te motu. He tohu tērā mō te āhuatanga o ā tātau noho ki te mata o te whenua. Nō reira e tautoko ana i tērā āhuatanga katoa i whaiwhaitia haeretia e koutou kia hoki rā anō ki ngā ingoa o ngā tūpuna ki ngā ingoa taketake o roto o Tāmaki-makau-rau hei tauira mō te motu. Mēnā ka taea ki roto o Tāmaki-makau-rau ka taea i te mata o te whenua. Nō reira ka mihi ki tērā āhuatanga. Tērā tērā.E ai ki tāku e mōhio nei i te mea i haere au ki tētahi whare wānanga pai i ētahi wā ko te Whare Wānanga o Tāmaki-makau-rau. He tauira pai ahau i roto i tērā whare wānanga Ko tētahi o aku whāinga ko te anthropology me taku kore mōhio he aha tēnei mea ko te anthropology i te wā i a au i te whare wānanga. Ka tae atu ki mua i te aroaro o ngā tohunga ki tērā āhuatanga ki ngā mea pēnei i a Roger Green. Koia aku mōhio ki tērā momo tangata ā ko tāna mahi he heri haere i ngā tauira ki te kite atu ki te kite mai i te āhuatanga o te noho o te Māori i ngā rā o nehe. I tētahi haerenga i haere atu au ki runga o Motutapu me te kī atu kātahi te wāhi nei. Ko te tangata tēnei o roto o Rotorua kāre i paku puta i te tāone rā ā kātahi ka tae ki Motutapu me tana heri haere i a mātau ngā tauira ki ngā wāhi ka kite atu. Koinei te nohonga o ngā mātua tūpuna i tērā wā me te ohorere ā i pērā rawa te āhuatanga o ngā mātua o ngā tūpuna. Nō reira ki taku mōhio i ngā rā o nehe tīmata mai ai i Motutapu ā kei te mōhio tonu koutou ko te āhuatanga o Motutapu i hū mai ā ka puta ko Rangitoto. Ā ki reira i whai wāhi ai a Te Arawa ki roto i ngā āhuatanga o Tāmaki-makau-rau i whai wāhi a Te Arawa nā runga i te āhuatanga o te rangi i tōngia a Tamatekapua. Ko taku tipuna tērā ki te taha o tōku whāea. Kāre i te mōhio mēnā i waihotia ake tētahi pānga whenua ki a Te Arawa kāre rānei ēngari kai reira tonu te ingoa. He mea nui tērā i roto i ngā kōrero o ngā mātua o ngā tūpuna. Nō reira tēnei te uri o Te Arawa e mihi atu ana ki a koutou kua tatū mai. Ki taku mōhio i tae atu te waka o Te Arawa ki Te Ika-a-Māui ā ka whaiwhai haere i te takutai kia eke atu rā mai i Whangaparaoa i te tai rāwhiti ā tae rā anō ki Waitematā. I a rātau e haere ana i reira te tohunga nei a Ngātoroirangi anā ka riro māna e taunahanaha haere ngā wāhi whenua mai i te Whangaparaoa ā tae rā anō ki tērā taha ki Waitematā. I a rātau e haere ana ka pā atu ki ētahi wāhi i runga i tērā huarahi ka whakatata atu ai ki ētahi huarahi.Ā kai te mōhio pea koutou i tētahi wā i eke atu te waka o Te Arawa Tamatekapua te tangata ka kite atu i a Hoturoa o te waka o Tainui ka tipu ake te raruraru. Nā te aha? Nā ngā mahi pūremu pea a Tamatekapua ngā mahi tinihanga a Tamatekapua ki ngā wāhine. He tohunga tērā tangata ki te āhuatanga o te whaiwhai haere i ngā wāhine. Ka mutu i tohe i pakanga a Tamatekapua rāua ko Hoturoa ā nā wai rā nā wai rā ka puta te ingoa Rangitoto. Nō reira e ai ki ngā kōrero ko te rangi i tōtōngia a Tamatekapua arā koinei te āhuatanga o te hononga te pānga atu ki tērā o ngā whenua. E 67 tau i ngārā ō mua i te tau 1946 i konei i te Whare Pāremata nei a Eruera Tirikātene te koroua o tēnei nā he mema Pāremata mō Te Tai Tonga. I roto ia i tēnei Whare. Ko ia te tangata i whakatau ai kia hangai tēnei rōpū te New Zealand Geographic Board. I roto i tērā ture ka whakatau mai a ia kia whakaritea he rōpū whakatikatika i ngā ingoa o te whenua nei. Hei whakapākehā atu ki a koe—[Thank you Mr Deputy Speaker and greetings to us all the House. Welcome to my esteemed elders who have arrived here from Auckland welcome to Parliament House. My part is merely to follow up the sentiments expressed by some members as well as those by the Minister. Welcome to those of you who have arrived here on this day welcome greetings.Bring forth your deaths from back home inside the walls of this House so they can be connected spiritually again today all of our deceased because as with other settlements some of them no doubt are no longer seen and have passed away. In their time they drove this matter forward right up to this moment. Hence the reason for standing before you and saying come forth with your deaths of the moment for us to mourn today. Let them rest. You their relatives of Tāmaki the great Tāmaki the resting place of many canoes Tāmaki of 100 fine spouses and much wealth has arrived here so greetings salutations and acknowledgments to you all.I acknowledge our members of Parliament today too especially the Minister as he is the one urging the claims along to get the desired outcome. Honourable Minister thank you and good morning. And so to you the descendants who have arrived here today I rise on behalf of the Māori Party to extend greetings to you relatives of those connected to Tāmaki-makau-rau—namely Ngāti Maru Ngāti Pāoa Ngāti Tamaoho Ngāti Te Ata my connection and to Waikato as well Ngāti Whanaunga Ngāti Whātua of Kaipara Ngāti Whātua of Ōrākei Te Akitai of Waiōhua Te Kawerau of Maki Te Patukirikiri and eventually to Te Rūnanga o Ngāti Whātua welcome.I should add that the Minister was unable to be here today but he said to me: “Te Ururoa give my regards to the ones who arrive at Parliament House today.” And so I express that sentiment to you Tame and to you all.I understand that you let us say the local tribes of Tāmaki-makau-rau met at the summit of Pūkawa in September last year. At that meeting you agreed to gather all Treaty matters together and put them under the one umbrella. Friends gathering up all kinds of aspirations from each tribe and putting them all under the cloak of a single entity is a huge undertaking. Each tribe would have needs and aspirations of their own but then these would have to be gathered and together when it arrives on the Minister’s table. That is a huge undertaking. All of you are to be applauded for that. It is an example for the country. It is a great model for the country because from the majority of some claims that have arrived in Parliament have emerged huge problems disputes and battles from years that go back to a very long time. I do not know whether it was like that with you but ultimately it has come together as one today. That is a significant thing for me.I understand that a major feature in this bill is the return of total control over burial places and places within Auckland City to us of Māoridom. The names of our ancestors and forefathers are important. In their time according to what has been stated names emerged due to the circumstances of an event that occurred around them—tragedies births pleasant experiences water depth misjudged an accident a dispute a major battle perhaps. This is the situation that relates to all place names across the nation. It signifies the way we live our lives. So I totally support that intent of yours to go back to the original place names of Auckland as a model for the whole country. If it is possible in Auckland then it can be done throughout the country. So I commend that initiative. That is that matter.I have an idea of what is disclosed here having attended a very good university most of the time and that was the University of Auckland. I was a good student at that university. One of my pursuits while I was at university was anthropology without knowing what this anthropology thing was about. I came before experts in that field like Roger Green. That is how I got to know a person of that ilk whose job it was to take students to visit and view sites that showed how Māori lived in ancient times. On one of these trips I climbed Motutapu and it was an amazing place. This was a person from Rotorua who had never ventured out of that town and had finally made it to Motutapu and who was being taken with other students beside him to sites that I could see before me. So these are the sites that ancestral forefathers occupied in that period. The way the forefathers and ancestors lived then surprised me.So my understanding of those ancient times begins at Motutapu and you are totally aware that Motutapu erupted and Rangitoto resulted and Te Arawa became involved in the history of Auckland due to the day that Tamatekapua’s nose was bloodied. That person is an ancestor of mine on my mother’s side. It is not known whether an interest of land was actually handed down to Te Arawa or not at all but that aside the name is still there. In terms of historical records relating to forefathers and ancestors that has significance. Therefore this descendant of Te Arawa is recognising you who have arrived here. I understand the Te Arawa canoe got to the North Island followed the coastline to Whangaparāoa on the east and went across as far as Waitematā to the west. As they were travelling this priest Ngātoroirangi was present and so it was left to him to claim sections of land as they went from Whangaparāoa through to Waitematā by naming them. As they were travelling along they came into contact with some places on that route and closed in on some routes.You might be aware of a time when the Te Arawa skippered by Tamatekapua came to shore and he spotted Hoturoa of the Tainui canoe and a problem brewed up. Why? Perhaps it was because of Tamatekapua’s adulterous actions or because he seduced and cheated women. Tamatekapua had a reputation for chasing after women. Eventually there was an exchange of words and a fight between the two broke out and it was during this exchange of blows that the name of Rangitoto emerged. So according to accounts it was the day when Tamatekapua was bloodied. That is my connection and contact to that one of the lands. It was 67 years ago in 1946 that Eruera Tirikātene grandfather to that one there was here in this Parliament as a member for Southern Māori. He was here in this House. He legislated the creation of the entity the New Zealand Geographic Board. His recommendation in that legislation was to have a panel to amend the place names of this country. I will address you in English .]In Sir Eruera Tirikatene’s kōrero in this House he pleaded to his fellow parliamentarians that correcting Māori place names would restore some of the historic background in the original names and would enable the younger generation to understand something of the Māori names. Koinei au e mihi nei ki a rātau katoa mō tērā āhuatanga kei roto i tēnei pire. Hei whakakōpani me mihi rā ki a koutou o roto i te rōpū o Ngāti Whātua pēnei i ngā mea o roto o Ngāti Whātua o Ōrākei o Ngāti Whātua o Kaipara o Te Rūnanga o Ngāti Whātua. Ko koutou te hunga i āta wetewete nei i ngā take. Ka mihi ki a koutou o Ngāti Marutūahu. Tēnā koutou katoa i whai pānga anō rā ki roto i tēnei whiriwhiringa. Waiōhua ka mihi rā anō hoki ki koutou katoa tae rā anō ki ngā mihi ki te Kīngi Māori me te Kauhanganui. I whai wāhi anō hoki rātau ki roto i ngā whiriwhiringa ka mutu e ai ki taku mōhio ka hoki te mana kōrero o ngā maunga tekau mā whā ki roto i ngā ringaringa o Tāmaki-makau-rau ki a koutou. He mea nui tērā ki roto i tēnei pire me te mihi anō rā i te mea ko ēnei āhuatanga he tauira mo te motu.Kāre he mea i tua atu o tērā. Ko tāku he mihi kau atu ki a koutou me te mōhio anō hoki ā e rua e toru pea ngā wāhanga kei mua i te aroaro kia tatū noa kiawhakakōhatutia ki roto i te ture. Ko tāku noa ake he wāhi i te kōrero mō te taha ki a mātau o te Pāti Māori. Kai aku rangatira tēnā koutou tēnā koutou kia ora tātau e te Whare.[This is why I am commending them all for having that aspect in this bill. In conclusion I must congratulate those of you of the Ngāti Whātua collective like these ones of Ngāti Whātua of Ōrākei of Ngāti Whātua of Kaipara of the Te Rūnanga o Ngāti Whātua. You are the ones who actually scrutinised matters. I acknowledge those of you of Ngāti Marutūahu. Well done to all of you who have participated once again in this negotiation process and to all of you Waiōhua too including the Māori King and the Governing Council. They participated in the negotiations and as I understand it ownership of the 14 mountains which is currently in Auckland hands is being returned to you. That is a thing of huge significance in this bill and I congratulate you once again because these are examples for the nation.There is nothing more beyond that. My part is simply to applaud you knowing full well too that there are just two and three parts perhaps ahead when it is settled and passed into law. My contribution has merely been to open the dialogue on behalf of the Māori Party. To my elders greeting salutations and congratulations to you and my appreciation to us all the House .]DAVID CLENDON (Green):Kei te mihi nui ki a koutou. I am pleased to stand for the Greens to make a brief call to speak in support of the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. When I first read the bill my thoughts went to the Māori Affairs Committee and I was not sure whether to envy its members the work they have ahead of them or to feel sorry for them for the work they have ahead of them. This bill is unique in my experience and I suspect it is unique in many ways. It does break new grounds. The Minister for Treaty of Waitangi Negotiations referred to it as being an ambitious piece of legislation and it is ambitious in a good way. I think that the challenge for the select committee members will be to navigate their way through the submissions through the many many interests that will be expressed and the many parties who will take an interest in this legislation and to get an outcome that is satisfactory for everyone. I certainly in a sense envy them because it will be I think a fascinating process to hear the submissions to hear from the various interest groups. But also because of its complexity and because it is novel I think there is the potential for things to go horribly wrong but I am sure the committee will guide the process and get a satisfactory outcome for everyone. We certainly will be supportive of that outcome anyway.I think that the reason why this bill will attract a great deal of attention is the level of attachment to the various landscape features. The maunga the motu the land and the waterways around Auckland around Tāmaki-makau-rau carry a considerable burden of attachment not only for Māori but for Pākehā New Zealanders Pākehā Aucklanders and all of the other extraordinarily diverse and interesting cultural mix that now makes up Auckland’s population. For that reason I think the level of attachment to the maunga and to the various other landscape features does make this somewhat fraught as I have said. That level of attachment could easily roll over into distrust suspicion and a concern that the outcomes will not be ideal and that is something the select committee will need to deal with.One of the great strengths of this legislation is that it talks about co-governance so that all the people around the table—all the members of this collective Māori Auckland Council and the Crown representatives—are working at a strategic level. They will be making the key decisions about the future of this landscape and of these places. It is not just co-management. Not to decry the value and different contexts of a co-management model but this is a co-governance model that is being talked about. Allof the various parties—the 13 rōpū who make up the collective from the Māori side the council the Crown through the Department of Conservation and other agencies—are the governors of this land. That will carry a considerable burden of responsibility but also provide an opportunity to make it better to reveal the richness and the complexity of that landscape and the interactions that human beings have had with it over time. That is going to be something that will be an extraordinarily interesting set of developments both for the participants at the legal level at the legislative level and indeed for the people of Auckland as we progress through.There is considerable scope within the legislation and within this model of co-governance for having this collective act with authority and with responsibility for the maunga in particular. We only have to look at Maungauika or North Head as an example of what can be done in terms of bringing alive both the ancient and the modern history of a place—the work that the Department of Conservation has done in revealing and interpreting the Māori history the pre-European history and then of course the extraordinarily interesting military history of North Head with the restoration of the old fort bringing people on to that mountain and opening their eyes to both its historic and contemporary significance. There is considerable opportunity under this model for the richness of the other sites identified in it to be revealed over time to be brought to Aucklanders and to open people’s eyes to what has happened there. I think that will make Auckland a better place a more interesting place and it potentially will even enhance that attachment that Aucklanders feel to this extraordinary landscape and everything within it.In terms of the islands there is Rangitoto of course. If there is a single iconic symbol of Auckland it would have to be that mountain that island. Put aside the Sky Tower and the harbour bridge; all of those things will come and go. But Rangitoto is probably the single identifying motif for the Auckland area for Tāmaki-makau-rau to the extent that the management the governance of that island will be affected by this bill. I think there will be a level of concern about that and we hope that the select committee and the people will inform themselves about the positive potential. Similarly with Tiritiri Mātangi Island there has been an extraordinary investment of people’s time money and energy and considerable emotional investment in converting that island from a basically degraded pastureland with a few ramshackle buildings to what would have to be one of the jewels in the crown of the conservation estate restoring the vegetation and the natural ecosystems on that. I was privileged to be on Tiritiri Mātangi Island on the day that the tuatara were returned a number of years ago. Tuatara were brought back to that island as a secure place for them to breed and to continue.So there is this history of engagement of involvement and of emotional attachment to many of the sites that are dealt with in this bill. It will be a major challenge for this governance authority for this collective group to make sure that the people of Auckland do feel engaged with the future development and use of these sites which are important to all of us. It will be a complex task. I do not think we should underestimate how complex it will be. There are historic and existing relationships between the members the Māori rōpū who make up this collective; there is the council interest of course which seeks to represent now something like a million people; there will be the Crown interest—and all of these multiple layers of relationships will not be easy to navigate. I think it will be a major challenge and an opportunity for the collective to ensure that we do get the preferred outcomes.Essentially one of the key ingredients to getting good outcomes will be time—simply allowing decisions to be made at a pace and in a way that does not scare the horses that does not give people concern that their Auckland is being taken away from them. I come back to the point that I believe that with the potential within thislegislation and the governance body that will come out of it there is an opportunity to really enrich people’s experience both people who live in Auckland and those who are fortunate enough to visit it.That is probably as much as I need to say. This is an ambitious piece of legislation and I add my congratulations to the people who conceived it and to those who have done the work to bring it to this point. I wish the select committee well in its deliberations. They will be difficult but this will be an extraordinarily interesting piece of work it has before it. I wish it well in getting a good outcome for that. Kia ora.Hon TAU HENARE (National):Te mea tuatahi kei a koutou e aku rangatira tēnā koutou. Ā tēnā koutou i a koutou haere mai nei i tēnei rā mō tō koutou pire hou mō tō koutou raruraru i a mātou te Karauna. Nō reira ngā mihi nui ki a koutou katoa.[The first thing my leaders is acknowledgments to you collectively. Greetings to you who have come here in respect of your new bill and the problem you have caused us the Crown. So huge greetings to you all .]Where to start? First of all as a long-time resident of Auckland again I say thank you to Ngāti Whātua for allowing me to stay both in Ōtara and in Te Atatū peninsula.Like my colleague from the Greens David Clendon has said the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill is quite a unique piece of legislation in the fact that it allows for co-governance. We see more and more when we are doing Treaty bills that there is a move to co-governance and co-management. I think that is a good thing. I think that is a world-beater. It is one of the reasons why I think this country can hold its head up high in terms of the work it does in trying to work with indigenous people. We have not got it completely right but I think we do lead the way in our thought process on indigenous issues.There are a couple of funny things about this bill. In 2006 it was signed off. An agreement was signed in principle between Ngāti Whātua o Ōrakei and the Crown. Then as is most probably typical in Māoridom a few iwi got their noses out of joint.Hon Shane Jones: Who were they? Who were they? The Māori Party. The Māori Party.Hon TAU HENARE: No I am not going to say who they were. But I think that actually led to a better agreement than the 2006 one-off. So now we have 13 iwi who have put their hands up and wanted to be part of a collective co-governance regime over maunga and motu.Let me say to the House and also to the folk in the gallery that there is one maunga that I have a particular interest in and it is not Mount Eden. It is Maungarei in Mount Wellington and my involvement and I am sure many people’s involvement in the Kōkiri training centre in Maungarei. To all of those people who have been involved in the Kōkiri training centre at Maungarei my hat goes off to them right from the first day until the last day. My hat is certainly doffed to all of those people involved in the centre for their work.I cannot wait to get on the road with my colleagues from the Māori Affairs Committee and to come and listen to the submissions. I think it is important that the home folk of this bill—the 13 iwi—make sure that they make submissions to the Māori Affairs Committee. Wherever you go and when you talk to taxi drivers and you talk to people on the street about this issue they will say: “Those blinking Māoris are going to get the mountains. Those blinking Māoris are going to get the islands in the Hauraki Gulf.” It is up to us and it is up to you to start educating the rest of Tāmaki and the rest of the country in terms of what is actually involved here. If you talk about co-governance and you talk about the way things are going to pan out people actually start to take ownership of it and quite like the idea that there is co-governance that there isco-management and that there is basically joint ownership of the taonga that they see every day and every night.Lastly can I say about Tāmaki that my vision when you look at Tāmaki is Rangitoto. It is not the Sky Tower; it is Rangitoto. I want to say to the home folk that we must always have Rangitoto in our minds when we are looking at Tāmaki. It is the most beautiful sight in the world and we have got it right here in Tāmaki. Again I cannot wait to get on the road with my colleagues on our select committee to listen to some of the stories some of the reasons behind this settlement. I suppose it is just another tick in the box of our Government and our Minister for Treaty of Waitangi Negotiations in terms of I think our determination to settle as many of these grievances as possible in the shortest possible space of time. Kia ora.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):I am pleased to be able to take a brief call in the first reading of this bill the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. I want to mihi to all the iwi who have been identified as members of this collective redress and I want to more specifically go to some of the detail of the bill which I will be raising in the select committee because at the end of the day our role as the Māori Affairs Committee will be to put under some scrutiny the ambitions of the deed and the aspects of how the legislation relates to that.Firstly I do want to question officials further around the issues of how the co-governance model operates and what the relationship of that body will be with regard to the Auckland Council or the super-city council. One would consider that if all the volcanic cones all the maunga are managed in a collective way to be able to reflect in part the relationship of those iwi with those maunga but for the greater purposes of public use then you would want to know that there is a deliberate connect with Auckland Tourism Events and Economic Development for example in Auckland because it is there to promote Auckland as a super-city and it is there to ensure that tourism based on the natural features and those aspects can be achieved in a very comprehensive way. I just want to ask whether there is a formal relationship of the co-governance group with the way in which Auckland Tourism Events and Economic Development develops its plans and its aspirations for improving tourism in the isthmus.Secondly and more specifically is in relation to Part 4 and schedule 5 of the bill which are all the provisions around the rights of first refusal. There is a level of detail around the time frames in which rights of first refusal provisions can take place—a 40-day period roughly—and if hindsight is anything to go by this whole mechanism is still a bit clunky. I can say that from certainly our iwi’s perspective which is that the rights of first refusal mechanism does not operate as smoothly as it could and that it should be reviewed as a matter of course. So I want to pursue in more detail how these provisions apply whether they will actually achieve what they are intended to achieve and whether the time frames are realistic in terms of enabling a transfer.Also there are a number of Crown lands identified that can be transferred at some point or another to respective iwi or to some authorities. I would like to pursue whether or not it is an “all in” or a “some in” type of approach towards the Crown assets. I am sure that the officials will be able to help certainly my thinking and clarity in that respect.I am aware that certainly iwi with Waikato connections are pursuing their individual and specific claims and I want to in some part commend Michael Dreaver for starting with where people can agree and realising the huge task before him which will be going to the more specific. I need only point out the Waikato iwi who are included here: Ngāti Tamaoho Te Akitai Te Kawerau-a-Maki Ngāti Te Ata and Ngāi Tai ki Tāmaki. These will all have very distinct interests within the isthmus. Boundary issues will be achallenge—to work that out. More specifically because it is the Auckland isthmus there will be a fusing I think of some historical claims with some contemporary claims.So how the approach to that will take place going forward although it is not under the direct purview of this particular bill is of some interest I would expect to members of the Māori Affairs Committee as to how there will be scope for those individual iwi to be able to achieve their specific claims. We should pursue this with a level of vigour that enables a good healthy opportunity for specific claims to be able to leverage off what is in here—for example the transfer of rights of first refusal lands to more specific identified iwi I think might be one area where there is crossover.I have grown up for some of my life in Auckland. I was born there and lived there until I was about 5. I got towed around by my parents to all sorts of places. We spent a lot of time in Māngere by Māngere Mountain at the place of old Bob Kerr who used to then be at the university where my father was studying. We learnt a lot about the history in that part of Auckland and certainly in Ngāti Te Ata’s footprints around Matukutureia around the stonefields there: Te Akitai Pūkaki and around the airport. So I have some affinity with the need to ensure that the boundary issues are relatively well sorted out here.As a young child growing up and having the honour of listening to some of the old people whom I can recollect from that time I say that they were very clear about whose interests were within Tāmaki now that it has been kind of fused together. But naming is an important thing and I want to pick up on the point raised by Rino Te Ururoa and Shane: if we have nothing else as Māori to stake our claim naming becomes very important. And who can whakapapa to the names in the rohe will often tell you who has mana whenua status. Without throwing all the balls in the air here on this issue I thought it was interesting too that some of the maunga did not have the Māori names set out. Again this will be a question for the officials and perhaps it may be clarified in the submissions as to why this did not take place but it is of certain note that this type of omission has taken place.Another point to raise is really to paraphrase again what the Minister said: this bill does not address all the historical claims in the isthmus and it does not provide the level of redress that this House has been used to when debating Treaty settlements. However it does provide scope and it provides scope for a collective of iwi and their significance in the biggest city of New Zealand to find a way of working together around some common interests and for that I commend the Office of Treaty Settlements I commend the Minister for Treaty of Waitangi Negotiations and I commend Michael Dreaver and his team for bringing this bill to the House.I was at the signing for the bill and I heard all the side stories. But what I was more interested in was that people had the fortitude and the foresight to be able to identify the things that they can agree on. In this day and age certainly in Auckland and certainly with regard to the way in which Treaty settlements are quickly evolving I think this will provide a good lot of scope certainly in the area of tourism and certainly in the area of preservation of natural features within the Tāmaki isthmus to be protected to be utilised to be enhanced and also to leverage what Auckland City has to offer to many people who are visiting and living in the city.So again I am looking forward to the bill coming to the select committee. I am looking forward to the submissions and I hope we have a robust number of submissions that can clarify some of the questions that are swirling around and have been presented to the House today. When it comes to the second reading speech perhaps I will be in a position where I can answer some of the questions that I have brought to the House today. Tēnā koutou.Peseta SAM LOTU-IIGA (National—Maungakiekie):It is a privilege to speak on this the first reading of the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. It is a bill that will give effect to the deed of settlement that was signed by the Crown and the Tāmaki Collective. The Tāmaki-makau-rau region represents around one-quarter of all remaining settlements and it is an area of complex and overlapping claims with many shared interests. I think Ms Mahuta expressed quite clearly what are some of the issues that are pertaining to this bill. Certainly I am proud as the MP for Maungakiekie to represent a number of peoples within the Tāmaki-makau-rau area particularly in the isthmus. But I must say I do depart from my colleagues in terms of the iconic feature in Tāmaki-makau-rau. In my view it is clearly Maungakiekie. It is through no interest or bias in representing the area but it is certainly one of those iconic pieces of landscape that is recognisable to all New Zealanders.The collective approach recognises that iwi and hapū intersecting their interests would not be possible under any other approach. A number of iwi and hapū have settled their individual claims. We saw that last November with the legislation to recognise Ngāti Whātua Ōrakei who are my local iwi as well as Ngāti Whātua o Kaipara. This bill as has already been stated provides for the collective redress shared by these groups over the maunga and motu. As such it forms part of the comprehensive redress which comprises individual claimant group’s particular settlements. The vesting of those 14 maunga in the Tāmaki Collective is on the condition that they are held in trust for the common benefit of iwi hapū the Tāmaki Collective and the people of Auckland. That will be vested as a reserve and have public access—that is a critical point—and third-party interests will be protected. That is something the local people in Maungakiekie are keen to maintain and this bill certainly supports that. The bill establishes as has already been stated a co-governance regime between the Tāmaki Collective and Auckland Council with representatives from both and a temporary Crown representative for the initial establishment period.This is a bill that certainly has wide support across this House. It is a bill to be commended. I also want to acknowledge the Minister for Treaty of Waitangi Negotiations and the Office of Treaty Settlements for the hard work they have put in to bring this to bear. One of the consequences of this bill I think is we will see replanting on Maungakiekie which is another point I think that people—certainly in the area of Maungakiekie—look forward to. I commend this bill to the House.Bill read a first time.Billreferred to the Māori Affairs Committee.Maungaharuru-Tangitū Hapū Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I moveThat the Maungaharuru-Tangitū Hapū Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider the Maungaharuru-Tangitū Hapū Claims Settlement Bill.There is a well-known saying associated with these hapū: Ka tuwhera a Maungaharuru ka kati a Tangitū. Ka tuwhera a Tangitū ka kati a Maungaharuru. When the season of Maungaharuru opens the season of Tangitū closes. When the season of Tangitū opens the season of Maungaharuru closes. It is a proverb that describes the enduring relationship between these hapū and their rohe and their status as tangata whenua and kaitiaki of the natural resources of their area. This bill is the culmination of several years’ work on the part of the hapū involved and represented in the gallery today. It is intended to settle all remaining historical Treaty of Waitangi claims of theMaungaharuru-Tangitū hapū. The negotiations as one would expect have been hard fought and have included some tough conversations at times but resolution has been reached the deed of settlement signed and the hapū I am sure can look forward to a better future.I want to begin by acknowledging the hard work the commitment and the perseverance on the part of the hapū negotiators especially Bevan Taylor and Tania Hopmans and the support provided to Bevan and Tania by Heitia Hīha and Fred Reti and many others at Tāngoio Marae. I acknowledge those who have passed on without having seen the fruits of their labours as sadly so often happens in Treaty settlement negotiations. Most important I acknowledge the Waitangi Tribunal claimants who have carried the claims of their tīpuna and those who have suffered because of actions or omissions of the Crown.The claims of the hapū relate primarily to war raupatu and Crown land-purchasing methods that left the hapū virtually landless by 1930. The Crown purchased large areas of land from the hapū in the 1850s and 1860s without ensuring that the hapū would always retain adequate reserves in their rohe. In October 1866 the Crown’s military forces unjustly attacked Māori atŌmarunui and Pētane and began to treat the hapū as rebels. Some hapū individuals were detained without trial for nearly 2 years on the Chatham Islands and after they escaped they became embroiled in a war with the Crown during which Crown forces summarily executed some prisoners at Ngātapa in 1869.The Crown confiscated hapū land at Tāngoio North and awarded their land at Kaiwaka to one of its allies who was not a member of the hapū. The Crown’s confiscation process led to the extinguishment of the hapū’s customary titles to nearly all of their other land. The Crown did agree in 1870 to grant this other land to individual members of the hapū and also agreed that this land would be inalienable. However between 1911 and 1930 the Crown unfairly and oppressively purchased nearly all of this land and as I said left the hapū virtually landless.Since the 1880s deforestation and development of pastoral farming has significantly increased erosion and pollution in the takiwā. The health of Lake Tūtira has dramatically deteriorated and the hapū have lost significant fisheries both here and along the coastline. Over the years many hapū family lines died out due to infectious diseases and diseases of poverty such as typhoid and tuberculosis. Although living conditions and Crown health services have improved since 1945 there continues to be a substantial disparity between the health of hapū members and other New Zealanders.The Crown failed actively to protect the hapū from the degradations of war the alienation of their land and the effect of native land laws. The hapū were not able to retain their land maintain it economically or prevent its deterioration. Their health has suffered from the effects of poverty and disease. So today we begin to address the grievances of the past and move with these hapū into the future. I want to acknowledge the newly established governance entity and I certainly wish the trustees well in their representation of the iwi now and in the post-settlement era. I am sure they are going to take up their new challenge with great enthusiasm.This settlement is the basis of a new relationship between the people of the Maungaharuru-Tangitū hapū and the Crown based on mutual trust cooperation and respect for the principles of the Treaty. I am very much looking forward to Mr Henare and his team at the Māori Affairs Committee dealing with this bill and returning it to the House. There are three bills being debated today and he has the Te Tau Ihu Claims Settlement Bill as well to deal with so it is a very busy committee. They are fine members of Parliament who work together well for the benefit of all iwi and I am surethat in his customary exemplary manner Mr Henare will ensure that this bill is progressed through the select committee and returned to the House very quickly.I commend the bill to the House.Hon Shane Jones: Mr Speaker—The ASSISTANT SPEAKER (H V Ross Robertson): I call the Hon Shane Jones. Tēnā koe.Hon SHANE JONES (Labour):Technically you are Mr Assistant Speaker but with the augustness of the position I thoroughly enjoy regarding you as Mr Speaker. Given that you have more than a passing level of interest in what has happened in Tāmaki-makau-rau we now move to another part of Aotearoa.Ēngari i te tuatahi me mihi atu ahau ki te whānau i roto i tēnā pito o Aotearoa kua tae mai ki waenga tonu i a mātou ngā kaitōrangapū ēngari rawa mātou ngā kanohi Māori ā tēnā koutou. E kara e Bevan tēnei anō te mihi atu ki a koe. Ka mahara atu au i ō koutou mātua te wā i a Wī i a padre Huata i a Mackie i a Scott i ēnā kaumātua katoa kua riro ki te pō. Kua riro ko koutou hei pīkau hei whakatutuki i ēnei mahi i waiho mai e rātou hei ‘hakatutuki mā tēnei rēanga.[But first I must extend a greeting to the family from that particular end of New Zealand who have arrived here amongst us politicians and representatives of Māoridom so salutations to you all. Greetings to you as well Bevan the friend. I recall your elders of the era of Padre Wī Huata Mackie and Scott all of those elders who have passed on. You are the ones now to bear this and complete the tasks that they left behind for this generation to fulfil .]This piece of legislation the Maungaharuru-Tangitū Hapū Claims Settlement Bill—I want to read it out. It follows a fairly important format which is that it uses our Māori language and it also identifies the deed of settlement. Let us not overlook how difficult and often unrewarding it is for hapū leaders to take on these roles where there are lots of reasons to doubt whether or not it is the right thing to do. There are always problems—whether or not this is the best strategy to pursue—because no doubt within the Kahungunu broader tribal community there would have been a debate as to whether you stick as one large entity like Ngāi Tahu or move into smaller groupings. But that is a decision that was made by the people from that iwi and long may they be good stewards of it.I want to recall the names in this bill. I want to recall the names in this bill because having suffered a few misfortunes such as having been formerly the chairman of the Fisheries Commission I know that your good works do not go unpunished. So I want to acknowledge Bevan Maihi Taylor a man who is very well known to a host of us Māori MPs as having been around in the world of Māori politics and resource management issues. In fact I took Geoffrey Palmer in 1988 to a hui about water in Kahungunu and Bevan Taylor was one of the people who on a busy weekend for reasons best known to himself came to the hui. He is still representing his people. Tānia Mārama Petrus—oh te rangatira o tēnā ingoa Petrus—Hopmans; Tamehana Pekapeka Manaena no stranger to me a very able accountant and someone who was the financial steward of the Poutama Māori Business Trust; Charmaine Dawn Kui Butler; Kerri Donna Nuku; Justin Owen Ian Puna; Frederick Roy Maadi Reti; and Elaine Rangituai Taylor.They are the trustees of the Maungaharuru-Tangitū Trust. The reason I want to recite their names to the Minister for Treaty of Waitangi Negotiations is that these people deserve to be acknowledged for what has been no doubt an arduous task. Politics in Māoridom being what it is things move very quickly. What you thought took a long time can be forgotten in a flash. To these whānau and to these people I salute you today on behalf of my colleagues for taking an issue that does not have the media notoriety of something—dare I say it—like my own tribe Ngāpuhi-nui-tonu or Ngāi Tahu orTainui. It is in an area of Aotearoa not unlike Ngāti Pāhauwera that does not capture a lot of national media attention. Let the record show that. I am sure that when we get to the Māori Affairs Committee people will arrive with their submissions—some troublesome but largely positive.Let us talk about why this is an important settlement. It is an important settlement because not only is there land and forest involved but there are protocols involved. Talking about the protocols I want to isolate the importance of the fisheries protocol. In doing that I want to acknowledge Meka Whaitiri the successful contender of the recent election in Ikaroa-Rāwhiti who unfortunately has yet to give her maiden speech. As I said on the Māori news there are illustrious parliamentarians who have come from this part of Māoridom. There is a photo that was delivered here in 1998 by the trustees and various whānau of Kahungunu from the Ōmaha Marae for Tāreha the first parliamentarian from this part of the motu. He was replaced by Karaitiana. After Karaitiana came a very notable matua of Kahungunu stock Hēnare Tomoana. After him came the redoubtable Wī Pere who left the famous land trust in the East Coast called the Wī Pere Trust. Wī Pere fell to Sir Apirana Ngata’s mentor who was Sir James Carroll otherwise known as Timi Kara who held both a Pākehā seat and a Māori seat. Then Wī Pere came back and then he was defeated by the greatest of all Māori parliamentarians Sir Apirana Ngata. But no one lasts for ever. He was defeated by Tiaki Ōmana otherwise known as Jack Ormond. When Jack Ormond completed his stint there was Tipene Wātene who was a famous figure of New Zealand Rugby League who died in Matangireia our former Māori Affairs Committee room in the late 1960s. After him came Brown Rēweti of Ngāi Te Rangi. After Brown Rēweti came Dr Peter Tapsell and if there was ever a man who joined the wrong party it was probably him but such is life. Things in a similar vein have been said about Shane Jones but that is another matter. I could not possibly work with Hone Harawira—I could not possibly work with Hone Harawira. After Dr Tapsell there was a short burst along with my tuakana over there Tau Henare of Mr Delamere. After Mr Delamere was Parekura Horomia and after Parekura Horomia is the person waiting for her maiden speech. Tēnā koe e te tuahine.We no doubt look forward to receiving submissions on the bill because we want to make sure not only that the bill captures everything that the whānau believe they have agreed to with the Minister but that the structure enables efficient decision-making because it is very difficult to turn a surplus out of assets that are in neglected parts of New Zealand. I say “neglected” in this sense: it is not a major hive of economic activity like Tāmaki-makau-rau. Tāmaki-makau-rau has its own dynamic. When you look at Tauranga Tāmaki-makau-rau and Hamilton that is what the economists call the golden triangle. Well there is the golden north but that is something else and there is gold to be had in other parts of Aotearoa. When we support settlements located in the provinces we want to ensure that the structures lead to efficient decision-making so that not too much pūtea is wasted on running the organisation but rather is dedicated to building the surplus and to supporting the efforts which will be extensive in terms of making a profit out of the Ōpouahi I believe it is called and part of the forest estate that is being put back there.The protocols not unlike the Maunga Authority talked about in relation to Tāmaki-makau-rau are very important. Why are they important? Because the reality is that all the property rights that we seek through settlements cannot be secured exclusively to tangata whenua. We are now in a situation where yes it is important that we reflect the tangata whenua interests through the settlements but it cannot unfortunately be done to the total exclusion of other stakeholders. That is just the political nature of the process that we are involved in. That is why I along with my colleagues think theseprotocols are a significant evolution. They did not exist in the late 1980s when we did the Resource Management Act. In 1990 in Simon Upton’s time there was I think a reference by Winston Peters and Māori parliamentarians of the time for kaitiakitanga. That then sent the Planning Tribunal the Environment Tribunal on a great quest as to what “kaitiakitanga” meant. One or three lawyers and a few Māori consultants may have grown mildly rich trying to define it. No doubt the developers complained that they were meeting the costs of that. Such is politically common in Aotearoa. I would not complain too much about it.The regional council is referred to in this bill. Who knows whether there actually will be a regional council in this particular part of Aotearoa. We know that the regional council is busily sponsoring an irrigation scheme. I only hope that settlements of this nature provide a new platform for the Kahungunu representatives to put forward all the necessary interests to ensure that such irrigation schemes if they do happen to take place whether in this rohe the South Island or any rohe do not take place neglecting tangata whenua interests etc. In my experience regional councils up and down New Zealand do a patchy job when it gets to Māori matters. If the law specifically requires them to go the extra mile they will. If the law is vague they will do very little. That is just the nature of the types of politicians and often the types of managers that are attracted to regional councils. It is when the law forces them to do something that it happens. This will be the passage of law that will require statutory resource management decisions in that area—hopefully in time throughout the entirety—of Kahungunu to take account of the interests and the right to participate of Kahungunu.The forest that is referred to here is an important forest because it provides jobs but those jobs can grow into more valuable propositions with I believe the provision of more Māori land for forestry or the involvement of our Māori people in the actual administration of the forest. With all these things—capital transfer asset transfer and relationships—we salute the people and support the Minister and look forward to the bill going through the select committee. Kia ora tātou.RINO TIRIKATENE (Labour—Te Tai Tonga):Tēnā koe Mr Assistant Speaker. Kāti tiheiwa mauri ora ki te whaiao ki Te Ao Mārama. E ngā hapū o Maungaharuru-Tangitū tēnā koutou. Ngāti Kurumōkihi Ngāi Tātara Marangatūhetaua Ngāi Te Ruruku ki Tangōio me ērā atu hapū nau mai hara mai ki te Whare Pāremata e takatū nei. Hara mai nunui mā teitei mā. Nau mai piki mai ki te Whare Pāremata. Nō koutou tēnei rā. Ko tēnei ko te rā whakahirahira ki te whakatutuki i ngā wawata ō rātou mā. Āpiti hono tātai hono ko te hunga mate ki te hunga mate āpiti hono; tātai hono ko te hunga ora ki te hunga ora. Tēnā koutou tēnā koutou ā tēnā tātou katoa.[Greetings Mr Assistant Speaker.Well then to the World of Light and Enlightenment behold the breath of life.Salutations to you collectively the subtribes of Maungaharuru. ToNgāti Kurumōkihi Ngāi Tātara Marangatūhetaua Ngāi Te Ruruku ki Tangōio and others welcome and come hither to Parliament House standing here in readiness. Welcome to thegreat and the illustrious. Welcome and come aboard Parliament House. This is your day. It is indeed a great one to fulfil the aspirations of those who have departed. The lines are drawn together; allow the dead to assemble with themselves and the living to the living. Greetings salutations and acknowledgments to you and to us all collectively .]It gives me great pleasure to speak at this first reading in support of the Maungaharuru-Tangitū Hapū Claims Settlement Bill. The hapū of this area had an area of influence around the Central Hawke’s Bay that is to say from the outskirts of north of Napier towards Tāngoio and then east towards the Maungaharuru Ranges. Many people will know this area when they drive from Napier to Taupō. It is that area thattakes in the beautiful Esk Valley with its nicely appointed old church in amongst neat and tidy rows of grapes.The Crown acknowledges the length of time it took to negotiate with the hapū of Maungaharuru-Tangitū. When the Crown bought the Ahuriri block it failed to consult the hapū of Maungaharuru-Tangitū. The Crown once again—once again—managed to hoodwink the tangata whenua into accepting unfair prices for land knowing full well that Māori had no final option but to alienate their land. And that is the sorry story that is recounted through practically every settlement bill that goes through this House.The whānau at Tāngoio and Mōhaka were led to believe that they would benefit from Pākehā settlements. Unfortunately for those whānau and hapū Pākehā settlements were confined to Napier. So those places and people were unable to benefit. This led them into economic depression and they were forced like so many hapū throughout New Zealand to alienate their land to help pay off debts incurred due to Crown promises of benefits from Pākehā settlements not being kept.Part of the history of these hapū also lies with the story of Te Kooti and his followers. Some members of this collective suffered the atrocity of the summary execution of innocent Māori labelled rebels which occurred at Ngātapa and became known as the Ngātapa incident. It always makes me feel uncomfortable the way history minimises in some ways the early colonial atrocities by calling them mere incidents. It is like the way the British called their war with the Catholics in Northern Ireland the Troubles. It is like nothing more than your car running out of petrol and so it puts you in a spot of trouble—you know like it was not a big deal.But we know that these incidents are more than just that. We are covering the Te Tau Ihu settlement legislation. There was more than an incident at Wairau just like there was more than an incident at Ngātapa and just like the wars over in Northern Ireland were more than just the Troubles. Real people were killed slaughtered and murdered. It is these parts of our history that have caused so much suffering to the collective of Maungaharuru-Tangitū. The Crown will take responsibility and apologise to the iwi and hapū of this settlement and acknowledge it failed in its duty to uphold the mana of Te Tiriti o Waitangi.Much of the area lost to these people is today rich fertile land that grows the fruit and grapes that every year bring hundreds of millions of dollars into the Hawke’s Bay region. That is the sort of economic legacy these hapū have missed out on. Every day the descendants of the original claimants drive past the expensive wineries and orchards north of Napier and see what may have been had they not been alienated from their land.I am sure somewhere amongst the smoking embers of the Anglo-Māori relationships in Hawke’s Bay of the 1860s we will find the torch of Sir Donald McLean this country’s first Minister of Native Affairs and inventor of that taniwha at that time the Native Land Court. McLean’s legacy in Napier was at the expense of these hapū and iwi who lost so much through land alienation and the actions of the Native Land Court.The Crown will apologise for the attacks against the people of Pētane and Ōmaranui in 1866. And as you might recall since I have been doing these calls on settlement bills I like to use a constant saying that “to understand whakapapa is to understand Māori history”. Unfortunately some of the whānau’s genetic code was completely erased from the whakapapa of these tribes. Such depredations were catastrophic to the well-being of whānau hapū and iwi and for this the Crown will also apologise.As my colleague Shane Jones has mentioned in speeches before there are certain elements of commercial redress protocols and cultural redress that have been incorporated into these bills as they are in most settlements and we are here to tautoko all of those measures. I do acknowledge the work and the negotiating team that wereinstrumental in getting us to this point. I too would like to acknowledge Bevan Taylor and Tania Hopmans a name that is familiar to me. I used to look up to her as a corporate lawyer back in the day. She was a few years ahead of me but she led the way. Likewise there are many other familiar names that I see in the negotiating team—Tom Manaena is another name. We did a bit of work together back in the day with Māori businesses. So I would just like to acknowledge them all.I would like to acknowledge all the kaumātua and kuia who have come down—bussed probably. They rose early this morning to make it here on the trip down and I would like to thank them all for coming because this is a special day for this hapū and this whānau group here. I too have special memories of Tāngoio Marae growing up. I acknowledge the Reti whānau—āpotoro Joe Reti and Hinei. I spent a few trips going through there having whakamoemiti playing in the reo brass brand and fellowshipping with the whānau there at Tāngoio. I would like to acknowledge all the mōrehu there—so I am not outdone by my Mihingare the offsider there in Shane. I would like to acknowledge the Reti whānau as well and Fred who is now following in his dad’s footsteps as āpotoro for all his sterling work behind the scenes as well.So yes it is very important I guess that we acknowledge the work that has gone on and also those who have passed on and also how significant these bills are in terms of documenting the history of these hapū and making sure that we are taking a step in the right direction charting a new future for them. I am looking forward to working in the Māori Affairs Committee under my whanaunga there Tau and our sterling crew in the committee as we awhi and hear submissions on this bill. I would just like to acknowledge once again the whānau who have travelled here today. I really tautoko this bill and I commend it to the House. Kia ora tātou.TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koe Mr Assistant Speaker. Tēnā tātau katoa e te Whare. Tēnā koutou kai aku rangatira kua tae mai i tēnei rā. Haere mai rā. Kei te tautoko ake i ngā mihi ki a koutou mai i te Minita tae rā anō ki ngā hōnore mema o te Whare Pāremata i te rā nei ki a koutou kua tatū mai ki mua i te aroaro o te Whare Pāremata i te rā nei. Tēnā koutou tēnā koutou kia ora tātau.I mua o tā koutou taenga mai nāku anō rā ngā mate o Tāmaki-makau-rau te rōpū te whānau i mua i a koutou ka pērā anō hoki taku kōrero ki a koutou. Haere mai me ngā mate o te wā. Ko koutou tērā i tuku i te roimata ki te wā kāinga ā ka mutu ko ahau anō tēnei te uri o Te Arawa ēngari ko te āhuatanga o te hononga ki Tākitimu ā ko tātau anō tātau. Ēngari ka mihi rā ki ngā mate huhua o te wā haere mai me ngā mate o te wā tēnā koutou kai aku rangatira. Kai ngā uri o Tātaramoa kai ngā uri o Tūkapua te Tuatahi kei ngā uri o Whakaari kei ngā uri o Tauira rāua ko Mateāwha kai ngā uri o Te Ruruku ā te heketanga mai i a Hēmi Puna rāua ko Tāraipene Tūaitū tae rā anō ki Tahumatua tēnā koutou. Haere mai haere mai haere mai.E hoa mā ko tētahi o ngā tohutohu o ōku pāpā i te wā kāinga i roto i a Te Arawa ko tā rātau kī mai: mēnā kua rongo ngā taringa i te kōrero a tētahi atu waiho ērā kia moe. Ko tāku ko te kī atu kai te tautoko ake i ngā kōrero katoa o ēnei kua tū ki mua i a au. E kore au e whakatuarua tuatoru i ngā kōrero i tēnei rā. Heoi anō ko ēnei āhuatanga o te whakataunga kerēme he take nui tērā ka ngau ki te mamae o te ngākau ka ngau ki te wairua o te tangata. Nō reira me tū ake hei waha kōrero mō te Pāti Māori me te kī atu haere mai me ngā taumahatanga kua utaina ki runga i a koutou ngā tamariki ngā mokopuna o te hunga kua ngaro atu i te tirohanga kanohi.Me pēhea e taea ai e te Whare Pāremata te whakatikatika i ngā raruraru katoa kua pā mai ki a koutou? E kore—e kore e kore e taea. Hoi anō ko tā mātau ko te kī atu tērā pea he huarahi tēnei hei whāinga mō ngā tau kai mua i te aroaro. Koirā. Kāre i kō atu kāre i kō mai. Nō reira haere mai me ēnei āhuatanga katoa.Nā i a au e āta titiro ana ki ngā hītori o te takiwā nanā e kī ana te pepeha o tō koutou kāinga—ko Maungaharuru te maunga ko Mōhaka te awa ko Tangitū te moana ko Tākitimu te waka ko Tangōio te marae. Ka tuwhera a Maungaharuru ka kati a Tangitū. Ka tuwhera a Tangitū ka kati a Maungaharuru. Nō reira mēnā ko koutou tērā ā ka pai. Kua eke mai koutou ki te Whare Pāremata. E ai ki taku mōhio e hoa mā i ngā tau kua hipa ake ko ā tātau tūpuna i noho ā-hapū i noho ā-whānau. Ki taku mōhio ko ngā ngahere o Maungaharuru koinei te pātaka kai o ngā mātua o ngā tūpuna. Ā ka mutu i huri atu rā ki Tangitū ki te takutai moana ā ko te āhuatanga o te kai he whāngai i te tini i te mano. Ā kia tere taku haere ki te āhuatanga o te ekenga mai o te Kāwanatanga o te Karauna ki waenganui i a koutou i a tātau i ngā tau 1850s tērā wā i eke mai te Kāwanatanga kātahi ka tīmata ngā mamae kua pā mai nā runga i te āhuatanga o te noho o ngā mātua o ngā tūpuna i raro i te āhuatanga o te Kāwanatanga o te Karauna. I reira ka rerekē noa atu te āhuatanga o te noho. Kāore e kore i te wā o ngā tūpuna he paku tohe i tū he pakanga i tū. Hoi anō i te ekenga mai o te Kāwanatanga he rerekē te pakanga. Ko te pakanga kē ko te ture. Ko te ture i eke mai me kī i kākahutia tātau e te āhuatanga o te ture ā i tīmata mai ai i roto i tēnei Whare. Nō reira kua hoki mai koutou ki te tīmatanga mai o te raruraru.Me pērā rawa te kōrero? Nā runga i te āhuatanga o te noho o te Kāwanatanga ki konei i puta mai a raupatu i puta mai a muru whenua i puta mai a kōhuru. Ko tērā kōhuru ā i tū i te takiwa i te tau 1866. I tuhia ki roto i te pire nei. Ko ētahi o ngā mōrehu o tērā pakanga o tērā kōhuru i heria ki taku mōhio ki Wharekauri ki reira mauheretia ai. Ko ētahi ā i kōhurutia kia mate. Koinei te tangi o te ngākau. Ko te nuinga o te motu kāre i te tino mōhio ki ēnei āhuatanga. I mate te tangata i roto i ngā uauatanga i pā mai ki a tātau.Māmā noa iho te noho mai ki konei kōrero ai ēngari kei wareware te Whare Pāremata kaua ko koutou. Kei te mōhio koutou ki te hītori ēngari kua tuhia katoatia ngā kōrero e te iwi nei. Kua tuhia ki roto i ngā pukapuka o te Whare Pāremata nei kia mōhio mai ngā whakatipuranga ā ngā tau kei mua i te aroaro i mate i mate i mate ngā mātua tūpuna nā runga i ngā mahi tinihanga a te Kāwanatanga. I ngaro te whenua i ūkuia katoatia te mana o te whenua. E ai ki taku mōhio ko tā koutou roto a Tūtira te wai ū o ngā tūpuna ā kua paru kua kino kua pirau. Ēnei āhuatanga katoa i tau mai ki runga i a koutou. Hoi anō waiho tērā ki reira. Kua tuhia ki roto i te pire i te Whare Pāremata. Ēngari kai reira tonu te kōrero he pai kē me huri ki te reo Pākehā mō te wā poto i te mea kia tuhia atu ki roto i te pukapuka nei me te kī atu kei konei te pūtake o tā koutou nawe.[Thank you Mr Assistant Speaker. Greetings to us the House. Greetings to my esteemed elders who have arrived here on this day. Welcome indeed. I support the acknowledgments to you by the Minister including those made by the honourable members of Parliament on this day to you who have arrived here collectively before Parliament. Greetings salutations and acknowledgments to you and to us all.Prior to your arrival I paid tribute to the deaths of the group and family collective from Auckland and so I express the same sentiments to you. Welcome in respect to the deaths of the moment. You were the ones who shed the tears back home and here I am this descendant of Te Arawa but because of the connection to Tākitimu we are all one. However the many deaths of the time are acknowledged so come hither with those deaths upon you. Salutations to you my esteemed elders. To the descendants of Tātaramoa Tūkapua the First Whakaari Tauira and Mateāwha Te Ruruku a descendant of Hēmi Puna and Tāraipene Tūaitū as well as Tahumatua greetings to you all. Welcome welcome welcome.Friends an instruction from one of my fatherly figures back home in Te Arawa to me was this: if one’s ears hear statements made by someone else leave those words thereto rest. My take on that is that I totally endorse the statements by those who have spoken before me. I will not be repeating the statements a second or third time on this day. However matters that bite into the feelings and spirit of a person are aspects of settling a claim that bring about huge issues. Therefore I stand as a spokesperson for the Māori Party by welcoming you with the burdens that have been placed upon you collectively as the children and grandchildren of those who have now passed on and are no longer seen.How will Parliament remedy all the breaches that have affected you totally? It will not be able to—absolutely not. So then all we can say is that this may be a path to pursue as a way of going forward into the future ahead of us. It is that. No more no less. So come forth with all these attributes.While I was making a careful historical research of the particular area there where you are I noted an aphorism about your settlement—Maungaharuru is the mountain Mōhaka is the river Tangitū is the ocean Tākitimu is the canoe and Tangōio is the courtyard. When the season of Maungaharuru opens the season of Tangitū closes. When the season of Tangitū opens the season of Maungaharuru closes. So if that describes you all is well. You have reached Parliament House. According to what I know friends in years past our ancestors lived subtribe and family like. My understanding is that the forests of Maungaharuru were indeed food storehouses of our elders and ancestors.Furthermore they turned to Tangitū to the foreshore and ocean where in terms of food it fed the very many and the thousands. Let me hasten along to the period when the Government and the Crown arrived among you and us in that period of the 1850s. The arrival of the Government was the beginning of the pain that affected elders and ancestors because of the living circumstances imposed upon them by the Government and Crown. At this point the style of living changed. There is no doubt that in the days of our ancestors there were minor disagreements and skirmishes occurred. But when the Government arrived the battle took a different turn. The battle instead became one against the law. Let us say that the law had arrived and we were adorned by the circumstances of law that emanated from this very House. So you have returned to where all the trouble began.How else can I put it? Because of the Government’s situation here confiscation emerged land was taken and murder took place. Such a one occurred in the district in 1866. It was recorded in this bill. Some of those who survived that battle that murder as I understand it were taken to the Chatham Islands and imprisoned there. Some were murdered and died there. The heart laments over this. The majority of the country was not even aware of these circumstances. People died as an outcome of difficulties that overcame us.It is easy enough to sit here and speak about it but although the House of Parliament might forget you will not. You know the history. But all of this has been recorded by this crowd here. It has been written into the records of this Parliament so that future generations become aware of the facts that ancestral forefathers died repeatedly because of acts of trickery by the Government. Land was lost. Authority over land was completely extinguished. As far as I am aware your lake Lake Tūtira the nourishing waters of the ancestors is polluted contaminated and foul. All of these situations are now yours. Enough for now; put that to the side. It has been recorded in this bill in the House of Parliament. But the talk about it is still there and it might be better if we turned briefly to the English language so that the source of your grievance can be written into this record .]I have given a brief overview of some of the history I know but I did want to take one quote from the Crown’s apology to the people who have arrived here today. I thinkit is important because it is quite a big acknowledgment if you put it in the context of the history that they have been through. So let me just turn to English for a short while and read from the bill the Maungaharuru-Tangitū Hapū Claims Settlement Bill. Clause 8 “Text of Crown acknowledgements” states: “(14) The Crown acknowledges that its failure to protect the Hapū from being left with insufficient land for their present and future needs by the 1930s—(a) had a devastating effect on their economic social and cultural well-being and on their development and was a breach of the Treaty of Waitangi and its principles; and (b) contributed to significant population losses suffered by the Hapū before 1930 and that for too long Hapū members have endured poverty poor health poor housing and low educational standards.”Kua tuhia tērā ki roto i ngā tuhinga o te Whare Pāremata kei aku rangatira mō ngā tamariki mokopuna. He wā tōna pea ka hoki mai rātau ki te āta titiro ki ngā pukapuka kua tuhia ki reira kua tuhia ki roto i te ture kei reira tonu mō ake ake tonu atu. Nō reira haramai me ēnei āhuatanga katoa me te mōhio anō hoki ehara i te mea kotahi anake te wā i kōkirihia ai koutou i ngā nawe ki mua i te aroaro o te Whare Pāremata. Ki taku mōhio i te tau 1901 i tae mai te rangatira nei a Te Teira Te Paea. I haramai ki te kooti teitei rawa atu o Aotearoa ka whakatakotohia i tana nawe ki mua i te aroaro o te kooti ēngari auare ake. Kāore i eke i whiua reretia tana nawe ki ngā hau o Tāwhirimātea. Koinei te tangi. Nō reira anei tēnei wā tahi rau tekau tau ā kua eke ki tēnei taumata i muri mai o te mahi a Te Teira ka mutu ka whiwhi i a koutou te pūtea ko te pūtea anō te pūtea ko te mana anō te mana.Me mihi rā ki a koutou kua tae mai i tēnei rā. Whai atu i ngā painga o te moni ēngari he oranga ngākau kua kī mai koutou me whakatikatika i ngā ingoa o te takiwā o tō koutou kāinga. He mea pai tērā i te mea o roto i ngā ingoa o ngā hītori o ngā kōrero o ngā mātua o ngā tūpuna kei reira te whānuitanga o ngā kōrero.Nō reira kāti ake kei aku rangatira. Kua tae mai koutou kaua ki te whakarongo ki a au ēngari kia tere haere tēnei kaupapa i runga i tōna haere. Ko tāku noa ake ki te kī atu kei te tautoko te Pāti Māori i tēnei huarahi me te mihi ki a koutou i haere mai i tēnei rā. E aroha atu ana ki tā koutou mema ki a Meka e noho wahangū nei i tēnei rā ēngari taihoa ake nei ā te wiki tū mai nei kua tū ake ia ki te tuku tana kōrero.Ko te tikanga ia kua tū ake ia te mema o tērā takiwā ki te tuku kōrero. Ēngari nā runga i ngā herehere o te Whare Pāremata e kore e taea. Nō reira me mihi rā ki a ia ka mihi ki a koutou. Haere mai tēnā koutou tēnā koutou. Kia kaha kia toa i ngā rā kei mua i te aroaro.[That has been written into the records of Parliament my esteemed elders for children and grandchildren. There will come a time when they will examine publications and law where they have been written to ensure that they are still there. So welcome in respect of all these situations knowing full well once again too that it is not the first time that you have taken up grievances before the House of Parliament. I understand that in 1901 the respected leader Te Teira Te Paea came here. He came to the highest court of New Zealand to place his grievance before it but to no avail. It did not make it. His grievance was tossed out to fly with the winds of the God of Winds. This causes grief. So after reaching a period of 110 years after Te Teira’s action and furthermore you are receiving funding but funding is about funding and integrity is about integrity.I really need to salute you who have arrived here on this day. Pursue the benefits that money offers but I am put at ease by the fact that you have sought to have the district names and those of your settlements corrected. That is a good thing because in the names of historical accounts about elders and ancestors is the full extent of the conversation.So enough from me my esteemed elders. You have come here not to listen to me but rather to hurry this bill along on its journey. My part is simply to say that the Māori Party supports this procedure and congratulates you who came here this day. I feel sorry for your member Meka who has to remain silent on this day but her time will come soon enough when she delivers her speech next week.Procedure-wise the member of the electorate involved in the bill being debated will take a call. However because of the constraints of Parliament this is not possible. So as well as acknowledging her I acknowledge you too. So welcome greetings and salutations to you collectively. Be strong and resolute in the days .]DENISE ROCHE (Green):Tēnā koe Mr Speaker. Tēnā koutou e te Whare. Ki ngā iwi rā tēnā koutou katoa.[Acknowledgments to you collectively the House and to you all the tribes there. ]I acknowledge the people in the gallery today the people of Ngāti Marangatūhetaua the people of Ngāti Kurumōkihi the people of Ngāi Te Ruruku and the people of Ngāi Tauira. I rise to take a call for the Greens on this the Maungaharuru-Tangitū Hapū Claims Settlement Bill and I maintain that it is a privilege to do so. When a Treaty settlement bill comes to the House we are mindful that it represents decades of work spanning generations and I pay tribute to those who have bravely fought for justice and worked to bring this bill to the House. I acknowledge the struggle that it has taken to have some of these wrongs righted and to receive an apology from the Crown.I think one of the most important aspects of this bill is that together with the deed of settlement it records the historical nature of the grievances that this bill seeks to address. For the hapū of Maungaharuru-Tangitū these grievances go back to 1851 when the Crown first unfairly acquired the Ahuriri and Mōhaka blocks and it includes the 1867 compulsory confiscation of land including 9000 acres at the Tāngoio North Block that in 1870 the Crown refused to return to the hapū for more than 40 years. In 1870 the Crown also allocated 30000 acres at Kaiwaka to reward a Crown ally and refused to investigate the hapū rights. In the 19th century the Crown through the Native Land Court also awarded ownership of significant lands to individual Māori and essentially embarked on a programme of alienating hapū from their lands so that by 1930 the hapū in the area did not have enough resources to support themselves either then or into the future.The history of the hapū in this settlement bill is frequently harrowing to read. For those in the gallery today who have shepherded this settlement to the House it must be far more harrowing for your tīpuna to have lived through these times and for them to have known this history themselves for so long and to not have these injustices acknowledged. This settlement bill puts into legislation that acknowledgment—that the Crown through its military forces killed more than 20 people at Ōmarunui and Pētane in 1866. The bill acknowledges that this was a huge injustice and it also acknowledges that it was unjust that the Crown detained without trial 13 members of the hapū on the Chatham Islands for nearly 2 years and that their summary executions in 1869 were wrong. All these actions—the loss of life the confiscation of land the misuse of the Crown’s powers to acquire land and the alienation of hapū from their land through the Crown’s actions—were all breaches of Te Tiriti o Waitangi. This bill also acknowledges that this meant that the loss of the hapū resources and economic base has contributed to a reduced population to some families dying out and to hapū members living in poverty with poor health poor housing and low educational standards.I think it is worth reiterating that the bill also has the Crown—this Government—acknowledging the lack of care subsequent owners of the land showed. It acknowledges the deforestation of the land and how pastoral farming has helped cause significant erosion and environmental damage. The bill specifically refers to the pollution of LakeTūtira one of the most polluted lakes in the country and to the pollution of the coastline and the subsequent severe flooding of the marae and the community at Tāngoio. When we look at the apology that the Crown has offered and we look at the damage that has been done to ngā tāngata to te whenua to mahinga kai and to the wai I am astounded by the generosity of the Maungaharuru-Tangitū hapū. Although we acknowledge the journey 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. The actions of the Crown cannot be settled. It makes it sound as if the issue is done with and it is not. This bill represents a deal. It represents the best deal the hapū can negotiate at this time but it is still a deal. The ramifications of the Crown’s actions are not final so this cannot be a final settlement because generations to come will still be affected.The commercial redress amounts to around about $23 million—some property including receiving rental proceeds from Crown forestry licences and some forestry land as well as the right of refusal of other Crown property. I am frequently amazed at how many New Zealanders resent the compensation negotiated by the Crown with iwi over Treaty breaches. I guess it is because a lot of New Zealanders do not know the history of Aotearoa New Zealand and tend not to see things in context. If we compare this commercial redress to other things the Government spends its money on the amount becomes less significant. The Prime Minister for example has allocated $34 million to promoting conventions and presumably convention centres in New Zealand which is more than these hapū will receive. We should not forget that there was a bailout of the South Canterbury Finance company—about $12 billion—when it went broke and those investors did not lose their land or their birthright when that happened.Once again I want to acknowledge the generosity of the hapū in negotiating the deal. The cultural redress restores the hapū’s standing with various Government departments and local authorities with deeds of recognition. It allows for the vestment of several easements and reserves and also outlines several instances where the land can be vested in the hapū and then gifted back to the Crown within days—a very generous act. This settlement lists the statutory acknowledgment of the hapū and their relationship with various lands streams and rivers and allows for geographical name changes that reflect the history and the customary practice of the hapū.These are the final paragraphs of the apology which I think are worth repeating: “The Crown acknowledges that many family lines have died out and cannot be brought back. It profoundly regrets the poverty and poor health which have long afflicted your people. It deeply regrets its acts and omissions which have affected your capacity for social and economic development and your physical cultural and spiritual wellbeing. Through this settlement the Crown is seeking to atone for its past wrongs towards the Hapū to restore its tarnished honour and to begin the process of healing. The Crown hopes that this apology will mark the beginning of a new relationship between the Crown and the Hapū based on respect for the Treaty of Waitangi and its principles.” I acknowledge that this is a day for celebration and that these hapū wish to move into the future with hope and with their pride restored. I acknowledge the huge generosity of those hapū who are part of the settlement bill because it benefits us all here in Aotearoa New Zealand. It is my sincere hope that as a country we will abide by the principles of Te Tiriti o Waitangi and this bill is a step towards that. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.Hon CHRIS TREMAIN (Minister of Internal Affairs):Tēnā koe Mr Assistant Speaker. Tīhei mauri orā. Whakataka te hau ki te uru. Whakataka te hau ki te tonga. Kia mākinakina ki uta kia mā taratara ki tai. E hī ake ana te atākura. He tio he huka he hauhunga ā tēnā koutou. Ki te Whare e tū nei tēnā koutou. Ki ngā hapū ngā tangata o Maungaharuru-Tangitū tēnā koutou. Ki ngā rangatira o ngā hapū tēnā koutou. Ki a koeBevan tēnā koe. Ki a koutou ngā hapū ngā tangata tēnā koutou tēnā koutou tēnā tātou katoa. Nau mai haere mai ki te Whare Pāremata.[Greetings to you. Behold the breath of life. Cease the winds from the west; cease the winds from the south. Let the breezes blow over the land; let the breezes blow over the ocean. Let the red-tipped dawn come with a sharpened air a touch of frost and a promise of a glorious day. Greetings to you collectively. To the House standing before me subtribes people of Maungaharuru-Tangitū and leaders of the subtribes greetings to you collectively. Greetings to you Bevan. Acknowledgments salutations and tributes to you the subtribes and the people and to us all collectively. Welcome to Parliament House .]Can I welcome everybody to the House today. Can I also commence my speech by acknowledging Meka Whaitiri in what is my first opportunity to welcome you to the House Meka and to wish you well in your term in Parliament.Most important today we are here to acknowledge this Treaty settlement with Maungaharuru-Tangitū which is a collective of hapū from the beautiful Hawke’s Bay and from an area I represent—the Napier area. This rohe sits as Rino described it between the Esk Valley which is a place where I actually live Rino in that particular part of the area—my home is in the Esk Valley.The area is actually more than that. The Napier-Taupō road is actually the start of this area of the rohe. It goes up the Tangitū coastline which includes the Tāngoio Taits BeachWaipātiki Aropaoanui all the way up to the Waikare River mouth. The rohe is north of the Waikare River then goes inland to Maungaharuru which is a mountain range to the west and then down to the commencement of the old Ahuriri lagoon.It is interesting that Maungaharuru—“maunga” meaning mountain “haruru” meaning roar—actually speaks to much of the history of that particular area. Many seabirds—petrels—used to live in that range of mountains. The roar of the seabirds flying up in the dawn was a memory from those days. That is actually something that I know that the hapū are trying to reconstitute working with the likes of Julian Robertson who is an overseas investor but who has put a million dollars into actually restoring the birdlife in that particular area. So that gives you a sense of the area. In the middle isLake Tūtira. It is one of the most beautiful parts of this country. That coastline byWaipātiki Beach is just a stunning part of New Zealand. It is no wonder that you would want to look after that part of the country and to defend your rights there.Can I acknowledge the different hapū that are here today—Ngāti Kurumōkihi Ngāti Tū Ngāti Whakaari Ngāi Tauira Ngāi Te Ruruku ki Tāngoio and Ngāi Tahu which form the collective of hapū within the Maungaharuru-Tangitū hapū collective there.I have talked about the area so that everyone is clear about what we are talking about here and about its richness because indeed that is the case. I want to also acknowledge the grievance that we hear. Many members have talked in the House today about that and we have talked about the apology that the Crown has given. No one is trying to defend what happened. It is a situation that occurred with the land where there was someraupatu and where the hapū were left in a situation of economic social and cultural deprivation which we have had to acknowledge and seek some form of redress for.I acknowledge the member from the Green Party Denise Roche in talking about the level of compensation that is paid in these situations. It will never totally fulfil what has been lost but we do need to take steps towards this. I think the Green Party does need to acknowledge that it is part of the Crown making this settlement and part of this process. So yes although we can criticise former Governments for what went on this is a way forward for all of us and I think that is the important thing particularly if I reflect onmy mihi at the start of this speech. It talks about a new dawn and a new beginning and I think that is very much the perspective we need to put around this.Today I want to particularly acknowledge the people who have been part of this settlement who have driven this and who have shown leadership over years—not months but years—particularly Bevan Taylor whom I acknowledged in my opening mihi and also Tania Hopmans. When we sat at the Tāngoio Marae and listened to Bevan giving a mihi about Tania’s work you got a sense of the efforts that she has put in to bring the different hapū together to make sure that this settlement got momentum and then got to signing—so can I acknowledge you. Can I also acknowledge the other members of the settlement team. I think you have done an outstanding job to get to this position which is superb.This settlement is a way forward. It does have economic social and cultural redress. Obviously the $23 million is part of that economic redress going forward. There is some forestry redress in there but also really important some key reserves that are returned—part of the Ōpouahi Station and the Ōpouahi Scenic Reserve. Ōpouahi is just a stunning part of the country up behind LakeTūtira. Ōpouahi now has a kiwi recovery programme within it. The boundary stream that is behind it is Department of Conservation land and has some stunning bird life in there now. It is just a magic part of the country.My encouragement is to use this settlement wisely. I know that we have got very esteemed people within the collective there who will use this investment wisely and take the hapū forward into the future. It was actually exciting to sit there at the signing of the Treaty settlement and to talk to people such as Bevan and to say—even though he found the process difficult I acknowledge that—that this was actually a way forward for everybody in terms of addressing some of the wrongs that had happened historically. So I personally am excited about the future. I think it is a step forward and a way forward for all of us. I ask that you think about the mihi I used at the start: whakataka te hau ki te uru whakataka te hau ki te tonga. Kia mākinakina ki uta kia mātaratara ki tai. E hī ake ana te atākura. He tio he huka he hauhunga.[Cease the winds from the west; cease the winds from the south. Let the breeze blow over the land; let the breeze blow over the ocean. Let the red-tipped dawn come with a sharpened air a touch of frost and a promise of a glorious day .]It does talk about a new beginning a new dawn and a new way forward.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Tēnā koe Mr Assistant Speaker. Tēnei e tāpiri atu i āku mihi ki a koutou kua tae mai ki te whakarongo ki tēnei wāhanga o tā koutou pire mō te tutukitanga o ā koutou kerēme. Nō reira ki te rōpū kāhui o Maungaharuru-Tangitū nei te mihi maioha ki a koutou katoa.[Greetings to you Mr Assistant Speaker. I add my acknowledgments extended to you who have arrived here collectively to listen to this part of your bill about the settlement of your claims. To you therefore the collective of Maungaharuru-Tangitū subtribe an affectionate tribute to you all .]It is a great privilege to be able to join other speakers and acknowledge Meka Whaitiri the member for Ikaroa-Rāwhiti on this first reading of the Maungaharuru-Tangitū Hapū Claims Settlement Bill. I will be brief because we have two other readings to go. I am pleased that this bill will come to the Māori Affairs Committee that we will have a robust round of hearing the submissions and that we will give this bill the scrutiny that it deserves to ensure that the deed of settlement aligns with the legislation that has been prepared for you in order to give effect to the agreements that your negotiators have come up with. It is an important part of the process. Even though people see it as pro forma it is important for the select committee to scrutinise that what was intended in the deed of settlement is reflected adequately in the legislation. We asmembers of that select committee can ask the officials and those who have been involved what the specific elements in your bill have been to ensure that everything you intend to have happen can happen.The proof of the pudding as you know though is in the eating. So the hard work of getting to this point of reaching a settlement and your legislation seems so much more I guess of a step towards an even harder task of implementing and giving effect to every part of what you want to see happen in the future. So my humble comments here—although I have I guess no inherent knowledge of the rohe and the people I have some understanding of the dynamics of what is happening in the settlement space.As I understand it for Ngāti Kahungunu as a whole iwi it covers a big area so what they have managed to do I think is provide a bit of a model for other iwi to perhaps think about. It is always a very difficult space about how you manage the dynamics between your collective iwi interests and also your hapū interests. As I understand it having had a conversation on the campaign trail with Meka—and we were actually driving past Lake Tūtira when she was explaining this to me—she said: “You know Nanaia the way that Ngāti Kahungunu have approached it is that we have kept the fisheries settlement as a collective asset for the whole iwi.” So that is managed under the Ngāti Kahungunu iwi umbrella.However for hapū with the land claims they were able to ensure or keep the door open so that each hapū or cluster of hapū can negotiate their own outcomes. There is some wisdom in that. There are six large natural groupings throughout the district of Ngāti Kahungunu. We have already had as members will recall Ngāti Pahāuwera come here with their particular claims in their rohe. Now we have Maungaharuru and Tangitū hapū.The wisdom of it is to ensure that yes the rangatiratanga and the mana of hapū collectives are under a larger grouping but they can be maintained in a very practical way. So I was quite fascinated with this as Meka was explaining it to me on our drive from Hastings down to Wellington. I said to her: “Do you mean to say that it is OK for the iwi to allow this type of arrangement to happen?” and the response was simply: “Yes because the relationship is really important.” Although we recognise that at the iwi level some things can be done collectively it is more important that some things must be done at the hapū level.We have had lots of debates in this House about models of settlements where the tensions between the iwi aspiration and the hapū aspiration have not been well aligned and here now we have a model that is starting to set I guess the type of footprint or template—whatever you would like to call it—as a way of doing things. So I guess that in some respects people are going to say that something we have learnt by observing other settlements is what they do not want to do and how they want to do things better and we can only applaud that level of wisdom coming into the settlement space.There are many aspects of this settlement as I said previously that will deserve the good scrutiny of the Māori Affairs Committee. There are statutory acknowledgments which I think are significant. I think that the issues around the naming and rectifying the naming are going to be again another model that many settlements will follow to ensure that place names are adequately and correctly referenced and also there are issues around relationship agreements. Again it is in these types of agreements that the proof of the pudding will be in the implementation. Although iwi certainly maintain a level of consistency in leadership and institutional knowledge there is ongoing change within Government departments within ministries and with officials.Retaining the same level of institutional commitment to the implementation of settlements is a point that I raised yesterday in the House and it requires leadership. That will require leadership not just from the Government of the day but from the otherparties in the House that are committed to ensuring that the Treaty settlement process is an enduring one a lasting one and one that will achieve the highest aspirations of iwi within their rohe.Nō reira ki a koutou katoa mō tenēi wāhanga o te pire iti tēnei kōrero. Ko te tino hiahia ka whakahokia mai te pire ki mua i te aroaro o ngā kaitōrangapū ki te whakamārama nā te hōhonutanga o ā koutou tutukitanga i roto i te pire nei.[Therefore this address to you all is a brief one. My greatest wish is for the bill to come back before the politicians to explain the extent of what your settlements are in this bill .]So I just wanted to take that brief opportunity to add my support to this process for Maungaharuru-Tangitū in the first reading of their bill. When the bill comes back for its second reading I hope to ensure that we can have a great level of detail arising from the submissions and add to the rich kōrero around ways in which this settlement will help these people this hapū reach their opportunity to do things for themselves and forge a way forward in the future. Kia ora koutou katoa.CLAUDETTE HAUITI (National):Maungaharuru-Tangitū Hapū Ngāti Kurumōkihi Ngāti Tū Ngāti Whakaari Ngāi Tauira Ngāi Te Ruruku ki Tangoio Ngāi Tahu tēnā koutou tēnā koutou tēnā koutou katoa.[Acknowledgments salutations greetings and tributes to you all Maungaharuru-Tangitū subtribe Ngāti Kurumōkihi Ngāi Tū Ngāti Whakaari Ngāi Tauira Ngāi Te Ruruku ki Tangoio and Ngāi Tahu .]The claim of the hapū relate primarily to war raupatu and Crown land-purchasing methods. The only land left in the possession of the hapū is in a flood-prone zone which is the location of their marae Tāngoio and their kōhanga reo. I would like to précis the summary of settlement redress not because I want to show or to talk about the assets that are involved here but to highlight the generosity of the hapū and the pragmatism of the Minister for Treaty of Waitangi Negotiations in dealing with this very real issue and coming to some resolution in order to move forward.The redress includes a summary of the agreed historical accounts and Crown acknowledgments and apology. The cultural redress package includes—and I am going to précis here—the vesting of part of Ōpouahi Station; the vesting of Te Pōhue Domain Recreation Reserve; the vesting of lake beds of Lake Tūtira Lake Ōrākai and Lake Waikōpiro; the vesting of the administration of the stratum above the lake beds and the hapū; and the vesting and gifting back of four significant cultural properties including Boundary Stream Scenic Reserve Bellbird Bush Scenic Reserve the balance of Opouahi Scenic Reserve and Whakaari Landing Place Reserve.It includes a tātai tūāpapa over nine sites of significance to the hapū the establishment of a fund for the purpose of soil conservation in the Tāngoio area and the formation of a relationship between the hapū and Hawke’s Bay Regional Council. It includes te kawenata a partnership agreement with the Minister and Department of Conservation a relationship agreement with the Ministry for Primary Industries and Ngāti Kahungunu iwi statutory acknowledgments and deeds of recognition the appointment of an advisory committee the assignment and alteration of geographic names and the transfer of commercial properties.That is just a summary of what will be returned and gifted back and given to these hapū. It is in no way a replacement of what they have lost previously but I want to take this time to acknowledge the Government and particularly the Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson for the pragmatic manner in which he has set about these settlements. The concept of partnership inherent in the Treaty has been worked through so that overall there are 66 Treaty settlements and the Crown is now over halfway towards completing the historical Treaty settlement process. We needto resolve these historical issues so that we can move forward together as a nation and leave behind these grievances.These settlements will provide an economic base for these iwi including these hapū to invest in the regions of their rohe. It is good for Māori and it is good for the hapū and it is good for Aotearoa New Zealand. Other iwi such as Tainui and Ngāi Tahu have grown into important drivers of regional growth through settlement of Treaty of Waitangi grievances. This Government has successfully increased the speed at which outstanding negotiations are conducted and concluded through leadership and better resourcing and strategy.So Maungaharuru Tangitū hapū I acknowledge you and thank you for your generosity. Ngāti Kurumōkihi Ngāti Tū Ngāti Whakaari Ngāi Tauira Ngāi Te Ruruki ki Tangoio me Ngāi Tahu mihi atu ki a koutou katoa. I commend the Maungaharuru-Tangitū Hapū Claims Settlement Bill to the House. Kia ora.Bill read a first time.Billreferred to the Māori Affairs Committee.The ASSISTANT SPEAKER (Lindsay Tisch): Permission has been granted for a waiata if you wish to have a waiata.WaiataNgā Punawai o Te Tokotoru Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I moveThat the Ngā Punawai o Te Tokotoru Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider the Ngā Punawai o Te Tokotoru Claims Settlement Bill.First and foremost a heartfelt welcome to the manuhiri here today to represent Ngāti Rangiwewehi Ngāti Rangiteaorere and Tapuika and witness the first reading of their settlement bill. The iwi of Ngā Punawai o te Tokotoru have not it must be said had a particularly smooth or speedy passage through the tribunal and Treaty settlement negotiations. Nevertheless the iwi have to their great credit emerged with their grievances and their distinctive identities acknowledged and their mana enhanced. I want to acknowledge those iwi members who have contributed so very much to the realisation of these settlements. These include the very able lead negotiators: Te Rangikāheke Bidois for Ngāti Rangiwewehi Pia Callaghan for Tapuika and Donna Hall for Ngāti Rangiteaorere. I also want to acknowledge the chairs of the mandated bodies: Te Rangikāheke Bidois for Te Maru o Te Ngāti Rangiwewehi Carol Biel for Tapuika and Tai Eru and Kereama Pene for Ngāti Rangiteaorere. Without their vision their support and their leadership these settlements would not have occurred.It is important to acknowledge all those who are no longer with us who carried the injustices the Crown inflicted on these three iwi those who lodged the claims with the tribunal and every person who has contributed to this settlement. Without these people this settlement would not have been possible. I want to acknowledge those who have worked to find a way to ease the burdens of the grievances carried by the three iwi here today. This involves timeless efforts from many individuals. That is not a formulaic statement. I do actually say it in the first reading of most settlement legislation because it is a simple fact that these grievances are carried down through the generations and the negotiations can take a very long time and require a great deal of effort from quite a number of people. As I have said before so often it is the case that the grand nieces orthe grandsons of the original claimants are the ones who are signing the deeds of settlement.I have spoken about the grievances of each iwi in detail when the deeds of settlement were signed. There will be another opportunity to traverse that material at the third reading. Today I simply want to say something about the magnitude of those grievances. First I refer to Ngāti Rangiwewehi. Its Treaty grievances relate to the Crown’s initiation of hostilities in Waikato in 1863 and Tauranga in 1864 and the subsequent loss of life for Ngāti Rangiwewehi. The Crown also compulsorily extinguished Ngāti Rangiwewehi customary interests through the Tauranga raupatu of the 1860s and contributed to the erosion of traditional tribal structures of Ngāti Rangiwewehi as a result of native land laws. The Crown failed to provide the iwi with an effective form of corporate title prior to 1894. The native land laws promoted by the Crown facilitated the alienation of lands and resources cherished by Ngāti Rangiwewehi including a site of very great significance at Hamurana Springs. The Crown also played a part in the iwi losing the Pekehāua Puna reserve another of the iwi’s most sacred sites.Ngāti Rangiwewehi signed a deed of settlement with the Crown on 16 December 2012. The deed provides for a range of redress including the historical account the Crown acknowledgments the Crown apology and financial and commercial redress of $6 million comprised of an on-account payment paid in 2008 a cash amount and commercial properties. It provides for the return of 37 hectares at Hamurana Springs including Puna-a-Hangarua in recognition of the iwi’s special relationship with this place and I am sure Mr Flavell will mention that in greater detail in his speech. It provides for the vesting of Te Riu o Ngata an 18.41 hectare site in Ngāti Rangiwewehi subject to a conservation covenant for biodiversity values and with a provision for the cultural harvest of flora. This will enable the iwi to share their history and culture and to educate and train people about conservation and harvesting. There is the vesting of 6 hectares of the Taumata Scenic Reserve to enable Ngāti Rangiwewehi to establish a native plant nursery on the site and there are statutory acknowledgments and deeds of recognition over Crown-owned lands across the rohe.I now turn to Tapuika. Tapuika’s Treaty grievances relate to the Crown’s responsibility for initiating hostilities in Tauranga in 1864 and subsequent loss of life for Tapuika. The Crown also compulsorily extinguished Tapuika customary interests through the Tauranga raupatu of the 1860s and destroyed their settlements in 1867 using scorched earth tactics. The erosion of the traditional tribal structures of Tapuika resulted from native land laws and the Crown’s 1875 determination of customary interests within the rohe of Tapuika and the exclusion of Tapuika from the titles to around 40000 acres of ancestral coastal lands. The Crown also unlawfully took a Tapuika urupā in 1971. The iwi are aggrieved also by the degradation—the continued degradation—of the Kaituna River.Tapuika signed a deed of settlement with the Crown on 16 December 2012—a great day—alongside Ngāti Rangiwewehi. Redress in the deed of settlement includes as with Ngāti Rangiwewehi the agreed historical account; the Crown acknowledgments; a Crown apology; and the financial redress of $6 million less the on-account payment of $2.5 million provided in December 2008 and the value of 17 commercial redress properties. There are also rights of first refusal in relation to 11 Crown-owned properties for a period of 171 years 12 sites of special significance to Tapuika across their rohe totalling approximately 209 hectares and three additional sites jointly with other iwi including Ngāti Rangiwewehi. Very important the deed also sets out a framework for governance of the Kaituna River Te Awanui o Tapuika that will acknowledge—[Bell rung ]—in a meaningful and practical way the great significance ofthe river to Tapuika and help protect the ecological and cultural values of the Kaituna. Was that the 8-minute bell or did you just inadvertently press a button?The ASSISTANT SPEAKER (Lindsay Tisch): No it was the 8-minute bell.Hon CHRISTOPHER FINLAYSON: Ah. Well very well.Then there are also the grievances of Ngāti Rangiteaorere. I am dealing with three iwi so maybe I could crave an indulgence. Their grievances relate to the erosion of the traditional tribal structures as a result of native land laws and the Crown’s failure to provide the iwi with an effective form of tribal title prior to 1894. Through native land laws the actions of Crown purchase agents and the extension of the Lake Ōkataina Scenic Reserve the Crown facilitated the estrangement of this iwi from some of the most cherished parts of their rohe. The redress is set out in the deed of settlement and includes the historical account the Crown acknowledgments and commercial redress numerous statutory acknowledgments and the return of 321 hectares of Whakapougnākau reuniting Rangiteaorere with their maunga.So my thanks to the iwi for coming to this House today to hear the first reading of what is an omnibus bill containing three settlements which is why in the space of 10 minutes I have to say so much. But I look forward to saying more about each individual iwi when the bills come back to the House. I want to thank all of them for coming today. Finally I give my very special thanks to my chief Crown negotiator Patsy Reddy and the team at the Office of Treaty Settlements for all their good work on these three settlements. I commend the bill to the House.Hon SHANE JONES (Labour):Ko tā tātou e kōrero i tēnei wā ko te pire e meinga nei Te Pire Whakataunga i ngā Kerēme a Ngā Punawai o Te Tokotoru. Ko te hunga nō roto i Te Ao Māori nā rātou tēnei pire i popoi ā tutuki noa ki tēnei hāora ki tēnei wā tēnā koutou. Tēnā koutou ka ahu mai i roto i ēnā pānga kāinga o Te Ao Māori ki tēnā rohe ngā pūmanawa tēnā koutou ā tutuki noa ki roto i Te Moana-a-Toi. Ahakoa ko te pānuitanga tuatahi tēnei o te pire neki he haringa ngākau nā mātou te kite i a koutou. I te tuatahi ko te whānau mai i Tāmaki-makau-rau; tuarua ko te whānau i ahu mai i roto o Kahungunu; nā kua riro ko koutou hei manuhiri tuatoru hei mihinga mā mātou hei mātakitaki noki mā koutou i a mātou e whiriwhiri nei e rūnanga nei me pēhea tēneki pire e whakahōhonungia ai tana whakatutukitanga i waenga tonu i a mātou. Nā reira tēnā koutou katoa.[We are now debating the bill called the Ngā Punawai o Te Tokotoru Claims Settlement Bill. To those of you from within Māoridom who nurtured this bill along to its completion at this hour and moment I congratulate you. Congratulations and well done to you the talented ones who came from within those home connections in that region of Māoridom that extends right the way out to the Bay of Plenty. Even though this bill is at its first reading we are absolutely delighted to see you. First of all it was the family collective from Auckland; secondly it was the one from Kahungunu; and now you have become the third visitors for us to welcome here and for you to observe us considering and debating how the settlement of this bill can be extended greatly amongst us politicians here. So welcome indeed to you all .]Once again I rise on behalf of the Labour Party to acknowledge that not only has the Minister for Treaty of Waitangi Negotiations brought forward another bill that we will be agreeing to but there are elements within this bill the Ngā Punawai o Te Tokotoru Claims Settlement Bill that the Māori Affairs Committee will pay particular attention to. The select committee by and large when dealing with Treaty matters is not interested in the inevitable tension that comes from time to time within the hapū or iwi. We have got enough of our own tension to match without indulging in the tensions of hapū and iwi. From time to time neighbouring iwis do come to the select committee and raise contentious issues and I look forward to those being sent where they belong—back to the marae and to the whānau. We look at whether or not the law that we are passing will be durable and whether it actually captures in words what the Treaty partners—in this case the elements from around Te Arawa—have actually agreed to or were mandated to agree to.The select committee process will for example pay attention to the proposal to come up with a better scheme for addressing Māori interests and better resource management outcomes—which I suppose is an accurate expression—in the Kaituna River given that the Kaituna River claim was one of the earlier well-known Waitangi Tribunal cases. In the heyday of Judge Eddie Durie prior to him and the chair of the Crown Forestry Rental Trust—the name of whom escapes me at the moment. Unfortunately they seem to be locked in some sort of battle there at the Crown Forestry Rental Trust just when it gets to one of our tribes of the north Ngāpuhi-nui-tonu. It is saying it is running out of money. Maybe it is time to change the chair of the trust if that is the best it can do for that part of Māoridom. It is a tribe I would tell the Minister that 155000 members of the Māori people give as their tribe—Ngāpuhi. I may have done it once or twice and been reminded: “Oh no you’re from ‘Te Ao Pōuri’ on the coast of Yugoslavia not Ngāpuhi.” But that is another matter.Naturally we will support this bill but we want to be absolutely confident as members of the select committee that when it comes to us the processes we put in place are not overly bureaucratic and they not only actually enable all the stakeholders who have an interest in such key assets as rivers to play a role but also do not end up stymying the full range of uses that such an asset or a resource represents—a river. It is still a work in progress in respect of what outcomes—not so much processes—for the Waikato River are coming as a consequence of the model that was originally put in place by our colleague Parekura Horomia recently departed and Dr Cullen and then refined by the current Minister. This is a significant improvement actually because when the Resource Management Act was passed it was just not possible to introduce such notions and concepts.As I said earlier the closest we got was a vague reference to the ethic of stewardship which in itself fell out of the Manukau Harbour report championed by the now Dame Sian Elias and her clients were Carmen Kirkwood and Ngāneko Minhinnick. As I recall the kaumātua was Rua Cooper a man who came and visited us many times at St Stephen’s School along with Hēnare Tūwhāngai—those taniwhas of the Waikato tribe in their time. That is one element we will pay particular attention to and this is an area where there are a lot of overlapping iwi interests. What is being tried here is an attempt to bring them all together and then work with four or five local government entities—I mean local government as in regional government as well. It will be a challenge in the sense that it is hard enough to get local government itself to work together before we get a range of Māori entities to do so but it is worth a try. Naturally the Minister for Treaty of Waitangi Negotiations and the representatives from the iwi feel that it will be successful.There have been interesting comments on the process of Treaty settlements. Ngāti Rangiteaorere had a settlement on account—I think that is the technical term—of the Te Ngāe Mission Farm. It has wandered along and wandered along and now it is here with us today. It is not a large sum of money that is at stake here but it does actually increase the visibility of Ngāti Rangiteaorere within the scope of the interaction both within Te Arawa and with Te Arawa and statutory authorities. There is a rather bleak account of what happened to Ngāti Rangiwewehi. All I can say is that the bleakness of their asset loss has not been mirrored in their kapa haka performance. I only hope that their asset management mirrors their kapa haka abilities and they will do very well in asset management.This does bring to the fore an opportunity to try to recover what was lost not just in assets but in mana whenua in visibility and in influence. At the end of the day the influence will grow if it sits upon trust and goodwill. That is a challenge to us as MPs and our proxies in local government. If there were ever a case of local government failing the test in terms of resource management and local government’s responsibilities too often it is the case of how they deal with their local whānau Māori in areas such as resource management of rivers and the treatment of geothermal resources. I see the bill goes out of its way to explicitly note any protocol entered into to do with Crown minerals and the administration of Crown minerals from the Ministry of Business Innovation and Employment—elements of which I hope to move out of Wellington in the not-too-distant future. [Bell rung ] Mr Assistant Speaker I could not possibly apply that to you—moving you out of Wellington.The bill is quite explicit. This does not give property rights or any ownership interests to the iwi and hapū elements that comprise Ngā Punawai o Te Tokotoru. All it does is it puts in place a process for interaction. That might be disappointing because there is a body of thought both politically and economically that Māori rights to geothermal resources should be spelt out more explicitly. The only route that exists through there is by dint of being a landowner. There is no severable right that has been recognised other than a small reference in the Resource Management Act to the Minister for the people of Te Arawa such that when the council of the late 1980s and early 1990s drew up its geothermal plans it was to treat as of right the ability of that whānau to use geothermal energy for communal purposes—non-commercial purposes. Presumably that platform can be expanded.We will support this bill but we do look forward to giving it a very significant airing at the select committee. Kia ora tātou.Hon TAU HENARE (National):Mea tuatahi ki a koutou āku rangatira tēnā koutou. Tēnā koutou Te Arawa Mātaatua te motu. Nō reira tēnā koutou katoa.[The first thing is to you collectively my leaders acknowledgments. Salutations to you collectively Te Arawa Mātaatua and the country. So greetings to you all. ]I am reminded of my colleague Rino Tirikatene who when he got up earlier this morning linked himself to Ngāti Whātua. I am sure there is a link there for me; it is just not as good as his. But I can say that my children have a link to Te Arawa through their mother’s side—so there.When this Ngā Punawai o Te Tokotoru Claims Settlement Bill and the speech notes came across my table I had a quick glance at them as I normally do when we get information from the honourable Minister the Minister for Treaty of Waitangi Negotiations. It is the first thing in my in-tray and the first thing in my out tray. I noticed “Te Tokotoru” and I thought “What? Are we settling something at Rātana?”.I want to go a bit deeper than normal. We have an opportunity. Let me digress first. The Crown is getting away with murder. Let me make that quite clear. We are getting away with quite a lot. That does not set aside what we are trying to do collegially and it does not set aside what we are trying to do in a partnership. What we have is the opportunity and what we have through the 40-odd deeds of settlement that we have signed in the term of this Government and also in the term of the Labour Government—the past Government—is our own I suppose reconciliation process. It may not be the same as others around the world. It may not be as good as others around the world. In fact I think we do a better job than most people around the world.But the thing is as my colleague and my uncle Shane Jones says things progress—things progress. Things grow up. In his time he was one of the many architects of the Resource Management Act. Things grow and things progress. We can do now what we could not do even 5 years ago and certainly not 10 and 20 years ago. We have theopportunity to put in place a new set of rules a new regime. Who knows in 5 years’ time and in 10 years’ time the three entities that we are talking about today may very well grow into more powerful better-run entities than they are today. So I have no doubt that what we are trying to achieve here is not only for today but essentially for tomorrow’s children and the children who have not even been born yet.I will not take too much longer. I do not like to correct my colleague and my uncle Shane Jones but he did mention something about 130000-odd Ngāpuhi. It is funny that out of that 130000 there are supposedly—and I could be corrected if I am wrong—75000 Ngāti Hine. So I want to put on record now and use this opportunity if you do not mind—Hone Harawira: He wai. [A song ]Hon TAU HENARE: Oh no! What is coming from Ngāti Hine I can assure you is the idea of their own piece of settlement legislation. We might laugh and we might think “Oh yeah that’s very big of them.” but it is a development on what we are doing today. It is a development on what we were doing 20 years ago. If people thought that in 1840 we sat there and we would never progress then they are mistaken. They are absolutely mistaken. If this country was not colonised I would bet my bottom dollar that we would have progressed a hell of a lot further than people think we would have. We would not have stayed in the Stone Age so to speak.So I am pleased that I am part of a Parliament that actually looks at these things and is very well equipped and skilled to look at all of the issues that come before us. I am pleased that I am the chair of the Māori Affairs Committee which I think on the whole looks at all the issues in front of it in a bipartisan way. We have gone from Tāmaki this morning through to Kahungunu and have now ended up in Te Arawa territory. I look forward to taking our select committee to Te Arawa and listening to the stories that make this settlement along with all the other settlements that we have done just a part of our attempt at reconciliation. Kia ora.RINO TIRIKATENE (Labour—Te Tai Tonga):Tēnā koe Mr Assistant Speaker. E rau rangatira mā huri noa i te Whare tēnā koutou. Ngāti Rangiteaorere Ngāti Rangiwewehi Tapuika nau mai nau mai haere mai ki te Whare Pāremata e takatū nei ā tēnā koutou tēnā koutou ā tēnā tātou katoa. E tū ake au ki te tautoko i tēnei pire.[Thank you Mr Assistant Speaker. Greetings to you collectively the many leaders throughout the House. Welcome to you Rangiteaorere Ngāti Rangiwewehi Tapuika. Welcome to Parliament House in deliberation mode here and so acknowledgments greetings and congratulations to you and you collectively as well as all of us. I rise to support this bill .]I am pleased to stand in support of this bill the Ngā Punawai o Te Tokotoru Claims Settlement Bill. It is not the Tokotoru Tapu that Tau was referring to but three illustrious tribes from Te Arawa: Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapuika.Te Ururoa Flavell: Very illustrious.RINO TIRIKATENE: Indeed. Try as I might I have not been able to connect my whakapapa link to this particular bill but the history and the whakapapa continues with my kōrero. This time we are focusing in on Te Arawa - Bay of Plenty where these tribes made their home. The land wars of Waikato had finally overflowed into neighbouring areas of Tauranga Moana at Te Ranga and Pukehina and the main players the antagonists who have featured so far in the Waikato Land Wars raise their heads in this bill as well. I am talking about people like Grey Cameron Whitmore and Mair. But this time they faced the people of Te Arawa and I know that the hapū of the Rotorua lakes district share a common eastern border also with Raukawa and have over many centuries forged close bonds and become kin.It was because of the kinship with Raukawa that some of Te Arawa fought with their Raukawa relations against the colonial forces of General Cameron and Colonel Whitmore. Those who fought against the Crown paid a high price. Although the people of Ngāti Rangiteaorere did not sign the Treaty they did have a relationship with the Crown.So let us remind the House exactly where we are at when we talk about these great tribes. Rotorua is the tourist capital of New Zealand a geothermal wonderland and it has been since Europeans discovered that the area is a fantastic attraction and experience for many many people. The Crown actively encouraged the sale of desirable land. So with that taniwha that was created which I mentioned in my previous speeches the Māori Land Court the Governments of the day along with land speculators managed to alienate the people of these three iwi from their ancestral lands. No surprises there. That was the modus operandi of the day. We know today that the Māori Land Court was not set up to help keep Māori title in those days; it was set up to do the exact opposite.The Rotorua lakes district had the potential to attract international tourists. Even as long ago as the 1860s 1870s and 1880s there was a tourism industry so securing title to important lands to ensure Pākēha control over strategic assets was very important in those times. So I want to indulge the House and let us stop and think about Rotorua for a minute because I am sure all of the members of this House have been to Rotorua at least once. The drive is spectacular as you make your way in there. You can see all the geothermal wonders and the flight there is even more spectacular. You can see the volcanic nature of the land from high above. It is also easy to see how truly significant Rotorua is in the cultural history of Aotearoa and also to the economy of our nation.It was stolen legally and by trickery until the people had nothing but steep hills and mud pools. All the nice land was bought by Pākehā at mortgagee sales for a pittance and as always—this is the classic modus operandi—Māori were forced to pay survey costs or other debts by selling their land. It should have been these tribes here today that formed our first Tourism Industry Association and opened up the chain of hotels. Iwi Māori should have been the managers not just the guides. The souvenir business the ice cream vendor—everything should have been run by these three tribes that we speak of today and other hāpu of the Te Arawa confederation.So the next time you fly into Rotorua have a look at the land that these people lost and the economic opportunities that were lost such as tourism and geothermal energy. It is plain to see from the sky. All that steam and beautiful scenery used to be under the mana of the local body authorities of Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapauika. So this claims settlement bill is divided into three parts one for each of the respective iwi. I am looking forward to working with my colleagues on the Māori Affairs Committee. We certainly have a busy work programme ahead but it is very enjoyable work awhi-ing and hearing submissions on these very significant pieces of legislation.I would like to acknowledge the whānau and all the representatives from the wonderful iwi up in Te Arawa who have come through today. It is always a significant occasion to be able to speak on these bills and although the tone of my speeches can sometimes be a bit heavy I think it is very important that we acknowledge the significance and the history for each iwi because each iwi has its own mana and its own story. I look forward to further tautoko for this bill in later stages and I commend it to the House. Kia ora tātou.CATHERINE DELAHUNTY (Green):Tēnā koe Mr Assistant Speaker. He mihi nui ki te tangata whenua o Te Arawa Ngāti Rangiteaorere Ngāti Rangiwewehi me Tapuika tēnā koutou.[Thank you Mr Assistant Speaker and a huge acknowledgment to the locals of Te Arawa namely Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapuika. Salutations to you collectively. ]It is a humble moment to be able to speak in the presence of the people for whom this bill the Ngā Punawai o Te Tokotoru Claims Settlement Bill is so important. I would also like to acknowledge the co-leader of the Māori Party Te Ururoa Flavell his connection to this bill his connection to the rohe and therefore his particular contribution to our House as a proud member of Te Arawa. I would like to also acknowledge our new member Meka Whaitiri of Ngāti Kahungunu. Tēnā koe. It is great to have you on board.This bill is an omnibus measure that covers aspects of three Te Arawa iwi claims and it gives effect to the deeds of settlement that the Crown has negotiated. This negotiation includes some very significant issues that others have touched upon. My own personal connection to this is that my grandfather bought land on the lakeside of Rotorua in the 1930s. I have to say to the shame of my family that nobody in my family at the time or since until recent years would have any concept of what had happened to the land and the whenua to the area to the rohe and to the iwi of the area. Nobody in their enjoyment of the magical wonderland and playground that is Rotorua had any concept of whose toes had been stamped on or whose fingernails perhaps had been ripped out in the colonisation of the area.These are places such as Tikitere and Hamurana Springs that are iconic and magical which many of us enjoyed in our childhoods as manuhiri exquisite lakes such as Ōkataina and those that were exquisite but are now deeply polluted by years of bad farming practice sewerage disposal pentachlorophenol contamination from the Waipā lakes and Waipā sawmill and erosion. All of those things have been a heavy weight upon tangata whenua but many others have come and gone and ignored or been unaware of those very important rights and relationships that have been trampled on. So it is an important day—a beginning at least towards healing some of those issues. The three iwi from the eastern side of the lakes and out to the coast have waited a very long time for redress.The Crown apologies are a really important part of this bill. The apology is for the effect of warfare and land theft which the iwi did not seek and the loss of tribe authority life land resources social structures etc. and very important the ability to exercise customary rights and responsibilities. As others have said the native land laws in particular were—and I believe still are—devastating in their ability to alienate. It is appropriate that the Crown acknowledges and apologises for the effects of these laws on hapū and whānau. Let us make sure that the Native Land Court now allegedly reformed and other instruments do not continue. That is why the Green Party does not believe in full and final settlement. Because we do not think that the rest of the legislative framework of this country supports justice yet we believe that tangata whenua must always have the right to claim and to speak out on these issues. All of these words do not adequately convey the multilayered nightmare of colonisation.I just want to speak about one aspect of the loss—the loss of access to customary rights and responsibilities. The lakes rivers and hot springs of the rohe are legendary and magnificent taonga and although contaminated in many instances once must have been the most productive source of kai of energy and of mana. The loss is not only of the physical access to these resources it is also the history of contamination which I know these iwi have fought for in a very steadfast manner. Kaituna for example under the Tapuika settlement is a legendary name for the wrong reasons as well as for the right reasons. “Kai-tuna”—I can only imagine the abundance of kai the abundance of tuna that were once in that river. What has been done to that river is inexcusable andunforgettable. Let us hope that some of the mechanisms of this bill will start to restore it.For Ngāti Rangiteaorere there is specific cultural address in terms of Waiohewa stream which is vested in the trustees. There is commercial redress. It is an advancement of agreements that were set out in 1993 and I hope for those who have worked so hard since 1993 that this feels like a really big milestone and major progress for them.Ngāti Rangiwewehi equally were marginalised totally through the war and the raupatu in the Tauranga area. The bill does clarify issues around their settlement in relation to fisheries protocol and creates joint management structures for some sites as well as very strong conservation-related rights which are important. Cultural harvest is an integral part of Te Tiriti o Waitangi and was never ever given up by many people.I want to talk briefly about co-governance in relation to Tapuika because they established Te Maru o Kaituna the Kaituna River Authority as a permanent joint committee for the restoration protection and enhancement of that awa. This involves a number of iwi including the Tapuika Iwi Authority and the local authorities and it will be vital for this group to work and vital for the kaupapa of restoring the Kaituna River and providing for the well-being of the communities with their deep whakapapa and kaitiaki connections to this long-abused and much-treasured waterway.It must always be acknowledged that co-governance is not article 2. It is not tino rangatiratanga. It is a response to the current reality and it is generously agreed upon by mana whenua in the spirit of relationship-building. My honourable colleague Tau Henare talked about co-governance in a previous speech this morning as a kind of unique mechanism in Aotearoa. It is actually a global model and it has mixed success. Co-governance is not the sovereignty of tangata whenua but it is what is possible in the current situation and therefore should be welcomed and celebrated.But if you look at Sami if you look at the Arctic if you look at Australia and the indigenous people there there are real challenges in co-governance in terms of two very different world views sitting at the table and doing what they need to do which is negotiate and there are real issues of power. If you talk to any of the Aboriginal people from Central Australia and you talk to some of the Arctic indigenous people the challenges are very important but they are also very profound. So we cannot romanticise co-governance much as we celebrate it. We have to recognise that it is always about power. It is always about power and it is very important that we recognise the challenges within it because we need to be at the table but that is not article 2. That is just the reality that we need to deal with and it is a good reality.This omnibus bill has a number of technical provisions to clarify the unfinished business for these iwi who have come together to progress justice with the Crown—and well done for that. Like all such legislation it includes some recognition of rights to very sacred places and lost resources. It provides some opportunities for forest and fisheries ownership and some shared governance over bodies of important rivers and sites. But reading these bills always gives a sense for me as a Pākehā and for many of mine of how little we really know about the original price that was paid and how hard the journey has been to this point. I think it is very important that with humility those of us who do not come from Te Arawa and who have enjoyed that rohe recognise what we do not know what we have not experienced and what is still unseen through the process.As always the Green Party is cognisant of the silent side whereby other citizens who have enjoyed this magic are not participating and barely know how important this day is in terms of these three iwi. The depressing emails I receive claiming that the “Treaty gravy train” provides Māori with so many privileges just show the depth ofignorance and the gaps so I welcome any settlement bill that will provide historical background. One of the most beneficial things about the bill is the stories told. But we need to get those stories out again to the people who think that Rotorua is a tourist mecca rather than the rohe of the important Te Arawa tribes.I still receive so much in my in-box that should not be there and I do hope that through this process and this very important bill and the other bills that we are happy to support today that there will be more information more education and more positive challenges to people who still do not understand what really goes on. Obviously these iwi are legendary for their extraordinary hospitality their extraordinary generosity and their extraordinary culture. People come to enjoy that culture and pay for that privilege from all around the world. But it is here in Aotearoa that the challenge must go out to my own culture and tauiwi katoa. We need to learn the history. We need to own the past. We need to recognise our present privilege and we need to stand up for a continuing dialogue on the Treaty of Waitangi so that these settlements will have the full meaning that they should have. Kia ora tātou.CLAUDETTE HAUITI (National):I did not realise during my last kōrero that Rūaumoko sat up to listen to me and started to vibrate a little bit there. I took that as a tohu—he tohu pai actually—and I felt that Rūaumoko was rumbling again. So another tohu pai I think—he tohu pai. The Crown and Te Tāhuhu o Tawakeheimoa Trust signed a deed of settlement with the Crown on behalf of Ngāti Rangiwewehi on 16 December last year. Ki te iwi o Ngāti Rangiwewehi mihi atu ki a koutou katoa.[To you the people of Ngāti Rangiwewehi I acknowledge you all .]The Crown and the Tapuika Iwi Authority Trust signed a deed of settlement with the Crown on behalf of Tapuika on 16 December last year. Ki te iwi o Tapuika mihi atu ki a koutou katoa.[To the people of Tapuika I salute you all .]The Crown and the Ngāti Rangiteaorere Koromatua Council signed a deed of settlement on 14 June this year. Mihi atu ki a koutou katoa ki te whakatō i tō hīkaka o Ngāti Rangiwewehi i tōna ake mana.[I commend you all collectively to introduce your eagerness of Ngāti Rangiwewehi against its very own authority .]Each settlement provides an agreed historical account Crown acknowledgments and an apology to iwi. There is cultural redress to Ngāti Rangiwewehi the vesting of Te Riu o Kererū in Ngāti Rangiwewehi the vesting of part of Hamurana Springs as recreation reserve and the second part as historical reserve the vesting of Ngā Tini Roimata a Rangiwewehi and Te Riu o Kererū B as scenic reserves the vesting of Te Riu o Ngata subject to a conservation covenant the statutory acknowledgments over a number of culturally significant sites to Ngāti Rangiwewehi protocols with the Department of Conservation the Ministry for Culture and Heritage the Ministry of Business Innovation and Employment and letters of introduction to local government authorities in a number of non-core Crown agencies.In respect of commercial and financial redress Ngāti Rangiwewehi will receive financial and commercial redress of $6 million comprised of a mix of cash and commercial properties. Ngāti Rangiwewehi will also have the option to purchase further Crown-owned property following settlement date. Ngāti Rangiwewehi have a right of first refusal over 1.3364 hectares of land held by the Ministry of Education. This right continues for 171 years from the settlement date. Ngāti Rangiwewehi we thank you for your generosity. Tapuika mai i ngā pae maunga ki Te Toro Puke e tū kau mai rā ki te awa e rere mai ana waiho te whenua ko te takapū o taku tamaiti a Tapuika.[Tapuika let the land from the mountain range to the hill standing over there before us to the flowing river be the abdomen of my child Tapuika .]In terms of cultural redress the settlement establishes a framework for co-governance of the Kaituna River. The Lower Kaituna Wildlife Management Reserve will be vested jointly in Tapuika and Ngāti Whakauē who will in turn and after a specified period of time give the reserve back to the Crown. The Crown will provide $500000 to assist Tapuika to enhance their cultural presence within Te Puke. Twelve sites of special significance to Tapuika totalling approximately 209 hectares will be vested in Tapuika including three sites from within Kaharoa conservation forest two sites from within Te Mātai conservation forest Otāhu Pā and Ōtūkawa. The settlement provides a whenua rāhui over Ōpoutihi. One additional site Te Taitā will be vested jointly in Tapuika and Ngāti Rangiwewehi. The settlement provides for statutory acknowledgments over a number of sites and waterways of significance to Tapuika and protocols within the Department of Conservation the Ministry for Culture and Heritage and the Ministry of Business Innovation and Employment.In terms of financial and commercial redress Tapuika will receive financial redress of $6 million comprising a mix of cash and properties. Tapuika will also have a right of first refusal in relation to 11 Crown-owned properties for a period of 171 years. Tapuika we thank you for your generosity. Ngāti Rangiteaorere kāore e hangaia te kupenga hei hapu hao ika i āna kai ēngari i hangaia kia oioi i roto i te nekeneke o te tai.[Ngāti Rangiteaorere the net was not fashioned to catch fish as its food but rather to move continuously through the tidal flow .]The settlement provides for the vesting of the fee simple of the Te Ngae/Rangiteaorere site to be known as Waiōhewa and the vesting of Te Ngae Junction Recreation Reserve to be known as Rangiteaorere subject to recreation reserve status. The Crown vests the Lake Ōkataina Scenic Reserve to be known as Whakapoungakau subject to scenic reserve status. The deed of settlement will provide for protocols to facilitate good working relationships between the iwi and the Department of Conservation the Ministry for Culture and Heritage and the Ministry of Business Innovation and Employment. The Minister for Treaty of Waitangi Negotiations will write letters of introduction to a number of non-core Crown agencies.In respect of financial and commercial redress the financial redress amount to be paid under this settlement is $750000. Ngāti Rangiteaorere will also have a right of first refusal over an area of land held by the New Zealand Transport Agency between State Highway 33 and State Highway 30. Ngāti Rangiteaorere we thank you for your generosity.Again we see that these settlements are part of our future moving forward together in partnership under the Te Tiriti o Waitangi as a partnership between the Crown and iwi. And for that again I thank the Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson. To that end I commend this bill to the House.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Tēnā koe tēnā tātou katoa. Tāpiri atu aku mihi ki a koutou kua tae mai mō tēnei wāhanga o tō koutou pire Ngāti Rangiteaorere Ngāti Rangiwewehi Tapuika nei te mihi atu ki a koutou katoa.[Thank you and acknowledgments to you all. I add my salutations accorded to you collectively who have arrived here for this part of your bill: Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapuika. I greet you all. ]Unlike previous contributions on other settlement bills I am quite optimistic about the opportunity that is happening here. I am assured and affirmed from some relationships that I have in the Te Arawa area that much will be done with what is contained here in this particular bill the Ngā Punawai o Te Tokotoru Claims Settlement Bill. It provides not a new chance but it confirms relationships that are already well established within the Te Arawa area for these hapū in terms of what they want to do going forward.The very mechanical part of this stage in the House is that the bill comes here for the first reading and it is referred to the select committee where we will hear submissions. We are going to make sure that we give full hearings to everybody who has something to say on the bill. It is important because a lot of people feel that maybe they have not had the opportunity to be heard in public or to go through some of their whakaaro around whether or not they agree with the settlement and the select committee can give attention to those types of whakaaro.But at the end of the day what has been agreed to with the Minister with your negotiators and with Crown officials is something that must bind all members of this House towards assuring the members of hapū who are present that they can go forward with some commitment. That has really been the tenor of the contribution I have made in the House today—that Treaty settlements go beyond the Government and must endure when all members of the House commit to supporting them because Governments come and go but iwi stay and you need that type of assurance to make sure that the implementation and expectations in terms of what is wanted to be achieved in settlements will stand the test of time.For my part I really did not want to take up too much time in the House because members before me have given book line and verse about the terms of the settlement the history and the like. However there are two things I would like to say. Firstly we have impending local body elections and it is my strong view that not enough local government politicians get themselves well kind of immersed in the Treaty settlement process so that they understand at a local level the importance of the relationship and perhaps some of the cross-cutting aspects of Treaty settlements that dovetail into local government politics.To those people who may be listening and watching the debate aspiring local body politicians for Environment Bay of Plenty and for the Rotorua District Council my plea would be to give some urgency to getting to know what the terms and conditions of Treaty settlements are in your area and getting to know those people who really want to make things happen.The second point I would like to raise is really in relation to the technical aspects of implementing Treaty settlements. Every iwi and every hapū who have gone through this process are prepared for it but do not really realise the time taken to try to work through many of the more technical aspects and how time-exhaustive it can be. For that part of the process my strong plea again is really to the Office of Treaty Settlements officials: do not walk away from the process once the settlement has been achieved because there are expectations that dovetail into responsibilities of other Government departments that the Office of Treaty Settlements should by some measure ensure that everyone is always coming up to the plate bringing their best game and being as committed as the office has been to achieving the settlement and to implementing the technical aspects and undertakings in the legislation.So with that said I am looking forward to this bill going to the Māori Affairs Committee. I am very optimistic. This is not a start from nothing situation for the hapū involved in terms of having capacity and having a track record I guess you could say in terms of doing things for their people. Unlike some other settlements where people kind of use their settlement as a push to create something I think this will be another cog in a wheel that has been turning for a while and that will just gain momentum and go faster. So in the second reading—it remains to be seen—there may not be too much change coming back to the House. I look forward to the speedy passage of this legislation so that people can get on the road and do their thing. Kia ora koutou.TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koe Mr Assistant Speaker kia ora tātau katoa. E kī ana te kōrero ko Tiheia te maunga ko Te Mimi-ō-Pekehāua te wai tupu kiri o ngā mātua tūpuna ka puta ki Te Rotorua-nui-a-Kahumatamamoe ko Tarimano te papa tapu. Ko Tawakeheimoa ka moe a Te Aongahoro ka puta ki waho ko Rangiwewehi ē tēnei te tatū mai i te rā nei. Ehara i te mea māku rātou e mihi ko tōku iwi tēnei kua tatū mai. Nō reira kāore au i te mihi ki a rātou i tua atu o te kī kai taku rahi koinei taku kāinga rua. Hara mai ki tēnei Whare Pāremata me te mihi anō rā ki te āhuatanga ki ngā uri o Te Waha o Ngā o Ātareta anei te kāinga tuarua kei ngā karanga rua. Nā reira kōrua ko Rātena te taha ki a au ki a Mohi Terae; ka mutu ki taku rahi he mea nui tēnei kua tatū mai koutou i tēnei rā. Kua roa au e tatari ana mō tēnei rangi pēnei i a koutou pēnei i a tātou.E aroha atu ana kotahi anake te kanohi e kite nei au o roto o Rangiteaorere. E tangi atu ana ki te āhuatanga ki a Tapuika ko tō tātou rahi o tērā taha ēngari kai te pai. Kei konei koutou hei kanohi mō rātou. I a au e noho nei e tū nei ka hoki ngā mahara ki te hunga nā rātou tēnei take i kōkiri ki tōna orokohanga ki a Haami mā koira tērā o ngā pāpā. Ki taku mōhio kotahi anake tana kaupapa. Ko te wai ko te wai ko te wai. Anā e tohengia ana i roto i te Whare Pāremata i tēnei wā. Ki a Te Meihana ka kite atu i wana uri i te rā nei. Te Rangikāheke tēnā koe te urī o Te Meihana.Kite atu i te whakaahua o te Dennis he uri o roto i a tātou o Rangiwewehi tae rā anō ki a Rangiteaorere tērā i hinga i ngā tau tata kua hipa ake. Me te aroha anō hoki ki a Huka. Ko ia tērā i tū i te marae o Tarimano i te ekenga o te Minita ki mua i a tātou e te rahi ā koia tērā e tohutohu nei i a mātou i a tātou rā i te taha tō tātou kuia a Ella kia pēnei mai kia pērā mai. Ko ia tērā i kawe nei i te āhuatanga o te waiata i runga i tō tātou marae o Tarimano. Nō reira e aroha atu ana ki a rātou katoa kua ngaro i te tirohanga kanohi. E kore e tāea te pēhea anā ko koutou ko tātau tēnei e tīmata nei i tēnei huarahi.Kei te kōrero ahau he tīmatanga tēnei i te mea e whā ngā wāhanga o tēnei o ngā kaupapa. Āe kua ea tētahi wāhanga. Ko te tohetohe kei waenganui i a tātou ko te ekenga ki te Whare Pāremata i tēnei rangi ko te pānuitanga tuatahi. Nō reira kia eke ki konei he nui ngā mahi ka oti nei i a tātau. Ka titiro atu ki a koe te kanohi pakeke Te Tāuri te uri o rātou mā ko koe te pakeke i ārahi nei i tō tātou rahi ki runga i tēnei huarahi. Tōku ngākau kei te kī me whakarahi ake te pūtea tōku ngākau tērā. Ko tōku ngākau kei te kī hā iti noa iho te whenua kua hoki mai ēngari kāore au i te whakahē i tō mahi. Ko koe te kanohi ko koe te reo i kawe nei i ngā tūmanako o te iwi me mihi rā ki a koe oti rā te hunga ko Hārata ko Te Rangikāheke mā i kōkiri i te take nei. Āe ko au tētahi e noho kawa nei ki ētahi o ngā āhuatanga o te kāinga ēngari ērā kōrero mō Tarimano tērā. Kāore au i te whakatakoto i ēnā kōrero ki mua i te aroaro o te hunga nei. Nō reira tērā tērā. Ka hoki ngā mahara ki te āhuatanga o tō tātou haerenga ki runga i te marae o Makahae i roto o Tapuika. I tērā wā ē he rōpū pakupaku nei i haere ki reira nā runga i te hiahia kei te whakatutuki i te kaupapa. Ā i reira ko Huka anō hoki. Ka eke i te marae i kōrerohia te take i kai tahi ka puta te kōrero ā kāti me noho tahi. Ā tērā tērā.Ē ka hoki ngā mahara ki ngā kōrero i puta mō te haerenga o Rangiwewehi ki runga o Rangiteaorere. He whakakōhatu i te āhuatanga o te ara whanaunga ko tētahi ki tētahi ā nā wai nā wai tutuki pai tērā taha. Koinei te take ki taku mōhio i puta te kōrero ko Te Tokotoru kaua ko Te Tokotoru Tapu e kōrerohia ake nei ēngari ko Te Tokotoru o ngā Puna Wai. He aha i puna wai ai? Nā te āhuatanga ki a Waiōhewa nā te āhuatanga ki te awa o Te Kaituna te āhuatanga ki tō tātou awa ki Te Mimi-ō-Pekehāua. Koirā te hononga mai ko te āhuatanga o te wai. I whakaritea mai ai i kōrerohia mai ai e tō tātou pāpā i a Haami i te wā i a ia e takatū ana i te mata o te whenua. E tangi atu ana i te mea kāore au i te kite i wana tamariki i konei i te rā nei me mihi ki a ia me tana hoa rangatira. Ā tērā tērā.Me mihi anō hoki ki te hunga e noho nei hei kaitakawaenga mō ngā iwi nei. I kite au i a Patsy Moore kua puta pea ēngari me mihi ki a ia. Ko ia tērā i te mea he nui ngākōrero kua puta mō tāua wahine Pākehā rā mō tana noho ki waenganui i a tātau. Me mihi rā ki a ia otirā ki te Minita e noho nei ā ko ia tērā i āta titiro nei ki te āhuatanga o ngā kōrero ka mihi ki a koe e te Minita. Ē he tangata pai koe ki te tuku i ngā rawa ēngari me whakamōmona ake te nui o te moni mō taku rahi a Tapuika ki a Rangiteaorere mēnā i pai tērā ā ka pai ka tino tautoko i a koe. Kai wareware i a tātau ko te āhuatanga o te kuia nei o Donna Hall. Ko ētahi ā āhua noho kawa nei ki tērā kuia ēngari nānā tonu ngā iwi e toru i whakakao mai. Nō reira ahakoa ērā ka noho kino nei ētahi ki a ia ko au tēnei kei te kī he painga anō rā pēnei tā te Mita Hikairo Mohi e kī ana he painga anō rā i roto i te kino. Ko te kino ko ngā whiunga kōrero ki a ia i ētahi wā ko te pai kua puta te kaupapa nei ki te whaiao ki Te Ao Mārama.Kāti ka rongo ake i ngā kōrero nei o te tangata nei o Te Wai Pounamu me tana kī mai mō te āhuatanga o Rotorua. E hoa e Rino kāore koe i te mōhio ki te āhuatanga o taku iwi. I kōrero koe mō te hītori me ngā tūruhi. Ko taku iwi e noho nei ki Awahou te wai tupu kiri o ngā mātua o ngā tūpuna kai te kōrero koe mō ētahi atu iwi. Arā anō ngā iwi o roto o Te Arawa ēngari ko Rangiwewehi he iwi humārie iwi noho nei te whakaiti kāore ki te whakanui i a ia nō reira waiho ake waku kōrero ki taku iwi. Mō te Māori o te Nōta nei kei muri i a au. Taku iwi kāore he paku pānga o tērā Māori ki tō tātou whenua. Nō Te Tai Tokerau te Māori nei. Nō reira ēnei kōrero katoa e mihi ana ki a ia me tērā tono. Mēnā ka whai pānga a Te Ururoa ki te whenua o Te Tai Tokerau ā haramai ki a au ēngari tērā kōrero tērā.Kāti hei kupu whakamutunga kai taku rahi ko ahau te mea whakakōpani i te āhuatanga o te kōrero me te mōhio anō hoki ā muri ake nei ka waiata tātou i tētahi waiata o te wā kāinga. He ara tāpokopoko kua whaiwhai haeretia e tātou i ngā tau kua hipa ake. Ko au tētahi e noho kawa nei ki ētahi o ngā āhuatanga. He wā tōna pea ka noho nei tātou ki roto i tō tātou Whare ki reira tuitui anō rā i te āhuatanga o te ara whanaunga koinei te tūmanako. Ko te riri kai roto i a au i tēnei wā mō ētahi āhuatanga e kore e mutu. Tērā pea kei waenganui i a tātau e pērā anō te āhua. Mēnā ka noho au i te riri mō te wā ka tukuna au ki te kōpū o Papatūānuku ki Puhirua. Ka takoto riri au ki roto i tērā o ngā wāhi. Nō reira i te mea kua tae tuatahi mai koutou ki tēnei Whare koinei te īnoi atu he wā tōna kia whai wāhi tātou ki te whakatakoto i te āhuatanga o te ara whanaunga o tētahi ki tētahi kia kore ai tērā riri e tūkino nei i te tangata ā mate nei. Koia te āhuatanga o te kerēme me puta tātou ki te whaiao ki Te Ao Mārama ēngari mā te kōrero. E kī ana te kōrero: ko te kai o te rangatira he kōrero kāti he rangatira tātau me kōrero. Nā runga i tērā kōrero e taku rahi ka nui te tangi ki a tātau i tēnei rā. Kua tae mai koutou i te rā nei tēnā koutou haere mai. Tō tātou Whare ngā mema Pāremata tēnā koutou tēnā koutou tēnā koutou katoa. Kai a koutou te wai.[Thank you Mr Assistant Speaker and greetings to us all collectively. An aphorism states that Tiheia is the mountain Te Mimi-ō-Pekehāua is the bathing waters of the ancestral forefathers. Out to Te Rotorua-nui-a-Kahumatamamoe Tarimano is the sacred bed. Tawakeheimoa married Te Aongahoro and lo this Rangiwewehi who has arrived here today was born. But it is definitely not appropriate for me to welcome them. This is my tribe that has arrived here. So I am not welcoming them specifically other than to say to my multitude that this is my second home; welcome to this House of Parliament. I acknowledge the circumstances once again that relate to the descendants of Te Waha Ngā Ātareta. The second home is here at your disposal cousins. So you and Rātena is the side of me to Mohi Terae; furthermore my multitude this arrival of yours here today is a momentous occasion. Like you and us I have been waiting a long time for this day.I am saddened that I see only one face from within Ngāti Rangiteaorere. I lament the situation relating to Tapuika the bulk of us on that side but that is fine. You are here as a representative for them. As I sit and stand here my thoughts go back to the ones whoreally championed this cause at its beginnings to Haami and others. He was one of the uncles. To my knowledge he only had one purpose. It was water water water. Today Parliament is debating it. I see his relatives today and Te Meihana comes to mind. Greetings Te Rangikāheke relative of Te Meihana. I see the photo of Dennis a relative within us of Ngāti Rangiwewehi and Ngāti Rangiteaorere too. He passed away in recent years. My sympathy once again to Huka. She was the one who stood at the courtyard of Tarimano when the Minister arrived before us the multitude. She was there advising us—everyone in fact alongside our female elder Ella—do it like this like that. When it came to chants she was the one who led those on our Tarimano courtyard. Therefore I extend my sympathies to all of them who have passed on and whose faces are no longer seen. Nothing could be done to avoid the inevitable so you and we lot started this procedure.I said that this is a commencement because there are four stages to this matter. Yes a stage of it has been satisfied the debate amongst ourselves about contentious matters the arrival at Parliament House on this day and the first reading. So we had to do a lot of work to get here. So I look in your direction Te Tāuri elder face and descendant of those who have departed. You are the elder of our multitude on this path. My inner self is saying go for a greater financial return. That is my thinking inside of me. But then I ponder gosh only a small amount of land has been returned. But I am not going against what you are doing. You are the representative and voice with the aspirations of our people upon you. I acknowledge you for that and the input by those like Hārata Te Rangikāheke and others who have been dealing with this matter. Yes I was one who found some of the things going on back home distasteful but that is for Tarimano to sort out. I certainly will not be raising those issues here in front of these ones gathered here. So that is that. My thoughts go back to the reasons why we went to Makahae Tapuika’s courtyard. At that time just a small group went because we wanted to complete the matter. Huka was there as well. We went on to the courtyard discussed the matter ate together and then it was proposed that we should remain united. So that was that.My thoughts go back rather hesitantly to the talk that emerged about Ngāti Rangiwewehi going over the top Ngāti Rangiteaorere. The purpose was to solidify the line of kinship one with the other and after a period of time mulling it over that side was completed well. This is the reason as I understand why The Threesome emerged and not The Sacred Threesome as such but The Water Sources of the Threesome. Why the water sources? Because of the reference to Waiōhewa the Kaituna River and to our river Te Mimi-ō-Pekehāua. That was the connection the reference to the water. It was considered and explained to us by our fatherly figure Haami when he was up and about on the face of the earth. I grieve because I do not see any of his children here today. We need to acknowledge him and his wife. And that is that one.I need to acknowledge those that become facilitators for these people. I saw Patsy Moore earlier and she may have gone out but we must applaud her. She is the one because much has been said about this European woman and the time she has spent amongst us. Accolades to her and indeed to the Minister present here the one who examined the presentations. Thank you Minister. You are a good man at distributing resources but do untie the purse strings a little for my multitude Tapuika and Rangiteaorere—if that is possible well and good I will support you more. We must not forget the situation relating to this elder motherly figure Donna Hall. Some have adverse feelings towards her but the fact remains she gathered the three together. Therefore in spite of these things some people remain adverse towards her but I say that a benefit is just like what Mita Hikairo Mohi advocates—there is always a benefit from a bad situation. The bad side is the disparaging remarks cast at her and the benefit at times is that this proposal gets out to the World of Light and Enlightenment.Well I listened to these sentiments by this person of the South Island about Rotorua. Colleague Rino you do not know anything about my people. You made references to the history and tourism. My tribe that lives at Awahou at the traditional water source of the forefathers and ancestors Rangiwewehi cannot be who you were talking about. You must have been referring to some other tribe. There are many other tribes in the Te Arawa region. Ngāti Rangiwewehi is genial humble and tends to adopt a low profile rather then putting itself to the fore so let us leave my references about my people there. As for that Māori member behind me from the North I say to my people that indigenous person has no shares in our lands. This Māori is from Northland. So this banter aside I salute him and that request. If Te Ururoa has any interests in Northland land come and see me. But that is another story.Well then as a final word my multitude I am the closing speaker and know all too well that we will sing one of our songs from home at the end of this address. The path we have been following over the past years has been a boggy one. I am one who has remained sour over some experiences. There will come a time when we will need to sit down in our House to stitch together a protocol of common relationship—this is the expectation. The anger within me at this point in time about some aspects has no ending. Perhaps there are others amongst us who share the same feeling of sheer anger. If that was to remain with me forever I will end up being buried in the bosom of Mother Earth at Puhirua and lie hostile there in that place. Therefore because this is your first time to this House my plea is that we will need to set aside time to discuss aspects of our genealogical lineage that will link everyone to each other so that this hostility does not wear us all down and die. The outcome of the claim should be for us to emerge into the World of Light and Enlightenment. There is a saying that states: the food of a chief is talk. Well then we are chiefs so we need to engage in discussion. On that my multitude my grief for us this day is much. You have arrived here today so salutations and welcome. To you all our House and members of Parliament greetings acknowledgements and salutations. You have the song my multitude.]Bill read a first time.Billreferred to the Māori Affairs Committee.WaiataThe House adjourned at 12.21 p.m. (Thursday)