Hayes JoJO HAYES (National): Tēnā koe Madam Deputy Speaker. E koro mā e kui mā rau rangatira mā tēnā koutou. Ngā whānau whānui o Ngāti Rangi ka nui te mihi atu ki a koutou; nau mai haere mai ki te Whare i te rā whakahirahira.[Thank you Madam Deputy Speaker. Esteemed elders distinguished leaders: greetings to you all. I extend warm greetings to all the kinsmen of Ngāti Rangi; welcome welcome to the House on this important day.]I stand here each time with the Treaty settlement bills always very humbled at having the opportunity to speak at the first right through to the third readings of these bills. This one like a couple of others that I've spoken on is also very dear to my heart: the Ngati Porou bills the Whanganui Iwi river claim bills and the Ngāti Rangi bills and no doubt there will be a few more that will come through this House that I whakapapa to. My mother is of the Ngāti Rangi iwi. Her whānau whānau tīpuna are the whānau Te Whareponga Karaitiana and Herewini of the Whanganui River. I know that even though she lives in Masterton her heart is always divided between the Masterton whānau and the Whanganui whānau and I always say to her We are one mum. We are one."So I pay acknowledgment to all of those who have come here today from Ngāti Rangi from Ōhākune and surrounds to come and listen to the first reading of your bill and to hear some of the things that we are going to recite back to you—the work that you have done. This being the first reading we still have to come and hear what the whānau have to say through the submission process which I always look forward to because it's usually at that time that we get closest to whānau that have actually gone through this process.I want to acknowledge Che Wilson sitting up in the gallery. Che and I—I am whanaunga to all of them in the gallery but with Che we go back a long way in some of the mahi that I did in Wanganui and some future work yet to come. I want to also acknowledge his team of negotiators as well a couple of them that I've had work relationships with Kemp Dryden and also with Toni Waho so I also want to acknowledge you and the other negotiators as well.I want to pay tribute to tūpuna that have passed and I want to pay tribute to mokopuna yet to come because this is what this is all about at the end of the day. What happens here today reflects and will be the investment of the future for Ngāti Rangi. We see it in the six pou of their negotiation framework that they used to be able to make sure that everything stays within their realms so they took control of their negotiation process. That is the Ngā Poupou o te Wharetoka: the pillar of the House of Stone of Paerangi—Paerangi being the tupuna of Ngāti Rangi; Paerangi being the god of the Milky Way; Paerangi who begat Ngāti Rangi. Kia ora.So I want to talk about those six poupou because in the contributions so far—from my colleague Nuk Korako to my whanaunga Adrian Rurawhe they have touched on the aspects of the six poupou the first one being "Hohourongo" whereby the iwi seeks durable settlement of their historical grievances. We have heard that discussion in the House today through the Minister through my whanaunga Adrian and through Nuk Korako about the apology and the meaning of the apology. That apology actually sits as a base for a durable settlement process.We look at the second pou of the six poupou "Te Matapihi". That is the Crown relationship—again that apology the meaning of that apology and the ability for iwi and Crown to keep and go back and revisit their relationship into the future. I think it is the revisiting of that relationship that brings the relationship closer and it also puts in the checks and balances should anything go a bit astray."Ngāti Rangitanga": this is where Ngāti Rangi talks about being strong and resilient into the future for Ngāti Rangi. This is the mokopuna. This is being strong and resilient for the mokopuna."Hauoratanga" is very straightforward. That is the well-being of Ngāti Rangi. Not just the health and the education but the whole being the wairuatanga—the whole being. This is what this process is about and this is what the negotiation pous are about: to make sure we keep those all in check for Ngāti Rangi."Te Ao Tūroa": the environment and the relationship of the people to the environment. It is very close—it always has been for Māori. We move in and out of the environment so seamlessly. This is what this particular pou stands for.The last pou "Muramura Te Ahi": the importance of their way of negotiating the deed that came through. These were the pou that Ngāti Rangi has used for the negotiation process and I think they're very sound pou. They're robust pou. They are pou that go into the future—that are futuristic for Ngāti Rangi. I think that the Crown has also been able to come to respect those pou.I want to talk about the process of actually coming here today and the work of the Hon Andrew Little Minister for Treaty of Waitangi Negotiations—the Minister that picked up the very well-honed Treaty settlement baton of the Hon Chris Finlayson who started this process with Ngāti Rangi back on 15 February 2015 when they sat down and nutted out those terms of agreement that actually started this process to the House.I move forward to March 2017 when the agreement in principle was signed between the Crown and Ngāti Rangi and that was another step forward to this place today. Then of course in March 2018 when the Hon Andrew Little made his way up into the whenua of Ngāti Rangi to sign the deed of settlement to today where we stand to celebrate the first reading of this bill.I want to talk a little bit about the whakataukī of Ngāti Rangi because Ngāti Rangi are so intrinsically involved with the central plateau. Ruapehu being the god of Ngāti Rangi has such a prominent place not just in the history of Aotearoa New Zealand but in Ngāti Rangi's history and as I said is the god of Paerangi the god of the Milky Way Madam Chair—Madam Deputy Speaker. I keep calling you Madam Chair mainly because we've just come out of committee.I want to pay homage to the cultural redress that Ngāti Rangi has negotiated for themselves. This is around the framework of Te Waiū-o-Te-Ika—the Whangaehu River that starts up in the maunga and makes its way and weaves its way all the way down through Ngāti Apa whenua and out to sea—and the statutory recognition and values of Te Waiū-o-Te-Ika Te Mana Tupua o Te Waiū-o-Te-Ika and Ngā Toka Tupua o Te Waiū-o-Te-Ika.I want to talk about those four intrinsic values—and I know that the clock is chiming down and my time is running out but I want to make sure that those particular four intrinsic values of Ngā Toka Tupua o Te Waiū-o-Te-Ika are heard in this House. They are: "Ko te Kāhui Maunga te mātāpuna o te ora: The sacred mountain clan the source of Te Waiū-o-Te-Ika … He wai-ariki-rangi he wai-ariki-nuku tuku iho tuku iho … Ko ngā wai tiehu ki ngā wai riki tuku iho ki tai hei waiū hei wai tōtā e … Kia hua mai ngā kōrero o ngā wai kia hua mai te wai ora e." As 32 seconds count down I wanted to make sure that I had those out. They were pretty quick coming out but I wanted to have them said in this House so they go down in the history of the Hansards of Parliament so that when the mokopuna come here to this Parliament and do research on the history of this they will see those four intrinsic pou set out in this House today.I am absolutely proud and privileged to commend this bill to the House and I look forward to the future. Kia ora."