Henare Peeni: Te Hiku Claims Settlement Bill — First ReadingText is incorporated into the Bound VolumeHenare Peeni: Te Hiku Claims Settlement Bill — First Reading[Sitting date: 04 November 2014. Volume:694;Page:584. Text is incorporated into the Bound Volume.]PEENI HENARE (Labour—Tāmaki Makaurau):Tēnā koe. Reo Māori e kara. “Ruia ruia tahia tahia kia hemo ake te kākoa koa! Kia herea mai i te kawau korokī kia tātaki mai i roto i te pūkoro koro whaikoro! Te kuaka he kuaka mārangaranga! Tahi manu i tau atu ki te tāhuna tau atu tau atu tau atu!”. Tihewā mauri ora e te Whare! Kāti ko Māmaru te waka ko Parata te tangata o runga. Ka moe a Parata i a Kahutianui ka puta ko Ngāti Kahu i whakataukītia: “Ko Maunga Taniwha te maunga ko Tokerau te moana ko Māmaru te waka ko Parata te tangata.” Ko Kurahaupō te waka ko Pōhurihanga te tangata. Ka moe a Tūwhakatere i a Tūterangiātohia o Ngāti Kurī rāua ko Tūpōia o Ngāti Kahu ka puta a Ngāi Takoto. I whakataukītia: “He iti pīoke tere ki waho o Rangaunu he au tōna.”Ko Māmari rāua ko Ngātokimatawhaorua ngā waka ā ko Nukutawhiti rāua ko Ruanui ngā tāngata o runga. Ka moe a Tarutaru i te ngātātara e puta mai ana i tana rua i a Ruapounamu ka puta ko Te Rarawa kai whare e! Ko Māmari te Waka ko Ruanui te tangata nāna ko ana mokopuna a Whēru rāua ko Te Ikanui ē ko Te Aupōuri ē! Ko tōna whakataukī: “Ko Te Atua ki te rangi ko Te Aupōuri ki te whenua.” Ko Kurahaupō te waka ko Pōhurihanga te tangata. Ka moe a Pōhurihanga i a Maieke ka puta ko Ngāti Kurī ē! Mai i Te Tīheru o Mātaatua tae noa ki Kapo Wairua ko Ngāti Kurī Matakakā Ngāti Kurī Matamomoe mai i a Muriwhenua tamāhine a Pōhurihanga rāua ko Maieke ka puta ko ngā uri kei ngā iwi e rima o Te Hiku o Te Ika tēnā koutou katoa.I mua mai i taku kuhunga mai ki Te Whare nei ko aku pāpā ko Hone Harawira rāua ko te Hōnore Shane Jones ngā uri o ēnei iwi e kōrerotia nei ki roto i tēnei pire. Tae mai ki tēnei wā ko au anake te mema o tēnei Whare e whakapapa atu ana ki te katoa o ēnei iwi. Ka puritia e au i aku whakapapa mō te pānuitanga tuatoru o te pire nei. Ki reira au hora ai i taku pānga ki ngā tūpuna nā rātau nei ngā ingoa kei runga i tēnei pire. I tukuna ko mātou koutou e whakatau ki roto i tēnei Whare e ōku rangatira e ōku tini whanaunga. Ahakoa kua wātea mai te nuinga o ngā tūru kei roto i tēnei Whare ka tukuna atu te reo aroha te reo mihi ki a koutou nā ko tō koutou mokopuna tēnei e mihi atu nei tēnā koutou tēnā koutou tēnā tātau katoa.[Thank you. I will speak in the Māori language. “Scatter scatter sweep on sweep on let us not be plundered by our foe and be plundered! The rope has stretched out and fastened to the cormorant’s throat from the sheath let us rejoice! Moving along move along let us rejoice! Godwits rise up here there and fly off. One lands on the beach and others follow!”. Behold the breath of life! Mamari is the canoe Parata is the commander. Parata married Kahutianui and begat Ngāti Kahu uttered in the proverb: “Maunga Taniwha is the mountain Tokerau is the sea Māmari is the canoe and Parata is the captain.” Kurahaupō is the canoe and Pōhurihanga is the commander. Tūwhakatere married Tūterangiātohia of Ngāti Kurī and Tūpōia of Ngāti Kahu and begat Ngāi Takoto giving rise to the aphorism “A swift small shark off Rangaunu great is its wake.”Māmari and Ngātokimatawhaorua are the canoes Nukutawhiti and Ruanui are the commanders on board. Tarutaru married the fish emerging from its caveRuapounamuand begat Te Rarawa consumer of houses indeed! Māmari is the canoe Ruanui is the man and from him came his grandchildren Whēru and Te Ikanuiand behold Te Aupōuri was begat! Its proverbis:“As God is toheavenso is Te Aupōuri to land.” Kurahaupō is the canoe Pōhurihanga is the man. Pōhurihanga married Maiekeand behold Ngāti Kurī was begat indeed! From The Bailer ofMātaatua as far asSpirits Bay are Ngāti Kurī Matakakā Ngāti Kurī Matamomoeandfrom Muriwhenua daughter of Pōhurihanga and Maieke came the descendants from the five tribes of Te Hiku o Te Ika so acknowledgments to you all.Before I came into this House my uncles Hone Harawira andthe HonShane Jones were the relatives of these tribes referred to in this bill. However I am the only member of this House at this point in time who can recite a genealogy to all of these tribes. I will hold back my genealogical connections until the third reading of this bill. I will make my connections public then to the ancestors whose names appear in this bill. We were given the privilege to formally welcome you my esteemed elders and myriad of relations and despite the vast number of empty seats in this House a loving and welcoming voice is extended to you collectively. Although many of the seats of the House are vacant I extend my sincerest regards and acknowledgments to you all and I address you as one of your own grandchildren. I salute you all collectively greetings to you and salutations to us all. There then it is I your grandchild extending this official welcome to you so welcome and salutations to you collectively and to us all.]Tēnā koe Mr Assistant Speaker. It is with great trepidation that I stand to address this House and this bill today for I stand in front of my people from the far north. I know full well that should I falter when I return home it will be a swift kick up the bum. I want to acknowledge them today. I also want to take this opportunity to acknowledge the many who have already been mentioned this morning.I want to start by taking our minds back to the Muriwhenua claim. I acknowledge the battleground that is the claims process. In our history we acknowledge the warriors of the past. My tuakana Kelvin has spoken of Te Houtāewa. We acknowledge the great deeds of Māori warriors in our history. Sadly however the greatest battle of my generation—and certainly of the generation before me and the generation before that—has been that of the battle of Te Tiriti o Waitangi. I want to acknowledge Matiu Rata. I want to acknowledge Rima Edwards McCully Matiu Jeb Brown Te Rima Pētera Sana Murray Glass Murray Simon Snowden Mere Patrisovich and Musa Erstich. These great tupuna of mine—indeed of ours—paved the way forward for Muriwhenua. Indeed although the clothes might be different on the body in our discussion of the bill on the Table today they certainly paved that pathway for us all here.My tuakana Kelvin Davis spoke of the rich history of the many tribes of Te Hiku o Te Ika. He spoke of our tupuna Tōhe and his daughter Rāninikura. The reason for these stories is so that the names of those places are not lost to future generations. As I discussed this morning in the Te Kawerau ā Maki Claims Settlement Bill it shows the mana whenua of the tribes of the north and their domain.I want to look now to the settlement process and of course to the bill in front us today and the cultural redress afforded by this bill to the people of Te Hiku o Te Ika. I want to reiterate and indeed echo my words this morning about tino rangatiratanga. Tino rangatiratanga is prescribed to us by our ancestors who put their sacred marks on Te Tiriti o Waitangi. Tino rangatiratanga as prescribed in Te Tiriti o Waitangi is not co-management. Tino rangatiratanga as prescribed in Te Tiriti o Waitangi is not mackintosh coats put over a Māori taonga. I use the term “maketō” or “mackintosh” because it is that of a Pākehā nature and is not a korowai. It is tino rangatiratanga that the people of Te Hiku are looking towards. May this bill be a step in the right direction for the people of Te Hiku o Te Ika—tēnā koe.I want to speak very briefly about the commercial redress for it would be remiss of me not to acknowledge that the commercial redress as it is set out in this bill in its first reading does not meet but a fraction of the injustices suffered by the people of Te Hiku o Te Ika. I want to put that on the record so that it can be a stake in the ground when future iwi and generations look towards settlement for themselves—so that they look towards a brighter more prosperous future moving on from the small fractions and piecemeal offerings that are being offered to our people today.I want to look towards the future and in typical Māori fashion I want to look towards the future by acknowledging the past. A young man by the name of Luke Tipene was murdered recently. Today his body is to be returned to his people and put back into his whenua of Te Rarawa and Ahipara. I want to acknowledge that young man for it was with him in mind that our ancestors fought hard for the rights of Te Hiku o Te Ika. I am saddened that he will not be able to take part today and indeed enjoy the fruits of the labours of our ancestors as described in the many reports and history relating to Te Hiku o Te Ika.I want to conclude by touching on some of the proverbs that we hold dear in Te Hiku o Te Ika as a cautionary tale to my many whanaunga from the far north. He rāngai maomao ka taka ki tua o Nukutaurua e kore a muri e hokia—a shoal of maomao that shall pass the bluff of Nukutaurua shall never return. This has been used to lament the loss of ancestors and loved ones. However in this context I wish to put this to my people of Te Hiku o Te Ika who on their journey should not forget to look to the past for inspiration. Do not forget to look to the teachings the genealogy and the lessons left to us by our ancestors.Finally I want to acknowledge the many people in the House today who speak passionately on this bill in its first reading. Can I assure my whanaunga from Te Hiku o Te Ika that you will continue to hear my voice and indeed the voices of Mr Kelvin Davis and others in this House pertaining to this bill. Kāti mā tēnei wā. [That is enough for now.] It is true what my whaea the member of this House Marama Fox mentioned about the tail and the head of the fish and how the tail indeed dictates the direction the fish may travel. Today the tail is indeed wagging the head. Tēnā koutou tēnā tātou katoa.