Delahunty CatherineCATHERINE DELAHUNTY (Green): Tēnā koe Mr Assistant Speaker kia ora koutou katoa. He mihi nui ki ngā uri o Ngāti Hineuru. Ngāti Hineuru katoa kuia kaumātua whaea mātua rangitahi tamariki me ngā pēpē hoki he mihi mahana mai i Te Whare Pāremata.[Thank you Mr Assistant Speaker greetings to you all. And a huge acknowledgment to the relatives of Ngāti Hineuru. All of them—elderly folk men and women mothers parents youth children and babies as well a warm welcome from Parliament.]It is our privilege to have you here in this Whare as part of your hīkoi towards tino rangatiratanga. The Green Party would like to proudly support your settlement and acknowledge your efforts and to recognise that in this House on the record today the invisible-isation of your iwi is laid to rest. It is laid down and the nation will hear your name as it should.I would just like to acknowledge that in reading the process of getting to this point it is easy to read the words but then you see what does it take when a people has been scattered their whenua stolen their history attacked—what does it take to bring them back together to create this process? I think of all the journeys that you made to do that and all the journeys you could not afford to fund to make. So you go to the big cities and gather up the people—you put out the call to the people but there are places that you cannot go. And in this process of drawing people back in I think just what a huge effort it is to do that—to get people together to address their rights their history and their future. That itself is an enormous challenge and task for those who have been scattered to ngā hau e whā. So I just want to acknowledge you for all of that.I also want to acknowledge that your account of this process is a testimony to the complexity when so much has been taken—not lost but stolen. You did not lose it. You were not on the way to the shop one day and you dropped out of your pocket your whenua and your culture—you did not. It was not that you lost it; it was taken. And it was taken as others have said through violence. That is why it is appropriate for tears to be shed in this Whare and throughout the motu. Before we can move to the rebuilding of the pou that you have identified tears should be shed. I would argue that my culture Pākehā tūturu should shed some tears when we read—if only we did read—the historical account. Some of us do but most people do not. Most people in my culture in your rohe have no idea of the significance of this day and it saddens me that we have not shed tears yet in order to be able to move on and create a decent relationship with the mana whenua. In our ignorance we do not weep. I think weeping is a good thing because I think it is part of healing. But if we do not weep because we do not understand we hold on to our idea that our dominance is normal. There is nothing normal about colonisation. It is just a hell of a lot of work to fix it up—as you know—as you work on it.This settlement is about many things. It is Matariki—time to reflect. This settlement is a great one to reflect on. It is something we often say in this Whare—that it is a deal rather than a full and final settlement. The Green Party rejects full and final". Te Tiriti is a living relationship. It goes on. Mai rānō katoa—keep talking. Keep the dialogue. No end—no "Tick the box we have done it." That is not to undermine the fantastic achievement but to say that it is just part of an ongoing and permanent dialogue on the nature of justice under the articles of Te Tiriti o Waitangi. We say it is a deal negotiated in the flawed context of a Crown-controlled and defined process. It is about many things—status quantum cultural and statutory overlies. My favourite one is RFR. I was like "What is RFR?" when I first started doing this mahi. It is the right of first refusal. I find that fascinating. So they stole your car and then you get to compete over or you get to make an offer on the hubcap—RFR. That to me is kind of interesting but not my idea of justice. However next time I get in my car I will think about the hubcap because RFR is a big part of many settlements. It is a big part of this settlement. It is better than not having it but it is not my idea of what the thief who pinched your car should do.However to carry on I just want to acknowledge that if this is the tangata whenua's moment of justice it has got to be about whenua—whenua. Whenua in this settlement—there are places that are being acknowledged and returned such as the Upper Mōhaka Domain the Tarawera Hot Springs and the core of the rohe including pre-colonial kāinga and wāhi tapu. Those are so important. They may not be enough because again it is the hubcap; not the rohe but that one hectare at Waipuna Falls—you can call it a scenic reserve. They call it a scenic reserve but it is the spiritual significance of that wai that really matters. That is coming back under the authority of those who are deeply and intrinsically both kaitiaki and connected in a way that I do not even understand because I left my water—my family we left the water in Ireland and we have not got back to it yet. I do not know if they want us back either. It is understandable. Colonisation makes a mess everywhere on the planet.However it is really important that these sacred places are returned at the very least to recognise the nature of those sacred places. I want to acknowledge as my colleague Rino Tirikatene talked about the memorial on Wharekauri and the tribute to the Whakarau 36 of whom were members of Ngāti Hineuru. As Rino said we can barely imagine that journey and those feelings that were invoked. We can barely imagine it. I myself had the privilege of standing where the riflemen landed in Tūranga—standing on the beach at Whareongaonga actually with the Ngāi Tāmanuhiri people. We stood there one day and I had that picture in my mind but I did not know your name. Now I know your name and that is really important. We all need to know the names of the people who were taken to Wharekauri—some of whose wairua is still there as your story recounts. It is so important that we do not just blur history by not knowing who was there. Why were they removed from their homeland? Why was this injustice perpetuated? As Rino said we all look forward to the movie of the return. But there is a lot of loss and a lot of pain that goes with what happened to the Whakarau and we need to acknowledge that. This is again—where is my culture? How many people in the rohe can tell you if they are Pākehā about the Whakarau? It is gross ignorance and we will never sort the Treaty until we educate our people. It is never too late to hear it and it is extremely humbling to hear it.Just a week ago I walked with Andrew Judd the Mayor of New Plymouth to Parihaka on the other side of the motu. There were 500 of us Pākehā walking which is better than nothing and I suspect that when I was young there would have been like 10 of us. So that is an improvement. But what concerns me is that when I asked the Minister last week in the select committee whether she would make sure that the Land Wars kōrero was taught in schools she said: "It's a choice. The schools can choose whether to do it." And when I pushed her she said: "The kids can choose." He aha? The children who do not know the history can choose whether to learn the history especially the children for whom their dominance and privilege is protected by not knowing the history? Not good enough—not good enough for Ngāti Hineuru. Everybody needs to know the history especially in your rohe. The children of that rohe the next generation who should be supporting the settlement and the rangatiratanga of your people—those people need to understand the history. This place needs to commit to teaching what happened in those Land Wars—what happened—because you cannot make peace until you sort out the truth and reconciliation of these issues.So it disappoints me when I get a Minister saying that to me in 2016 when in the next breath we are in this House trying to make a settlement based on Te Tiriti o Waitangi. But we are not going to tell anybody about it except those who are in the know and those who have suffered and have fought their way back to this moment. That is not good enough for this country let alone for the people who live with the consequences of Pākehā ignorance. And there are consequences. I do not have tell these people about those consequences. They are not historical consequences; they are current experiences of our tamariki our mokopuna. That is not good enough—not good enough at all. So the truth of history and land must be taught and articulated. Which of the rest of us will walk beside you Ngāti Hineuru in support of your future? You deserve all of us to be there. But in the meantime congratulations. Ngā mihi nui ki a koutou. We wish you every opportunity for a complete restoration of your tino rangatiratanga. Kia ora koutou katoa."