Swarbrick ChlöeCHLÖE SWARBRICK (Green): Tēnā koe e Te Māngai tēnā koutou e Te Whare ki a koutou o Ngāti Ngāi Tai ki Tāmaki tēnei te mihi aroha ki a koutou katoa i tēnei rā o koutou. Nāku te whiwhi ki te kōrero mō Te Rōpū Kākāriki. [Greetings to you Mr Assistant Speaker greetings to the House and warm greetings to you Ngāi Tai ki Tāmaki on this your day. It is my privilege to speak on behalf of the Green Party.]I rise and would like to tautoko the points that the previous speaker Todd Muller made about how special it is to have the House united and moving forward with this settlement.I was born and raised in Tāmaki-makau-rau in Auckland. I never however learnt about the mana whenua of Auckland and in the circles in which I grew up that was normal. Ignorance of our land's history was indeed normal. It wasn't until I was at university that I first started to really learn about Te Tiriti o Waitangi. It wasn't until I was in the ironically privileged setting of law school that I was truly able to genuinely engage with the founding living document of Aotearoa New Zealand. If I'm lucky enough to have children in the future I don't want them to grow up in that same ignorance.We live in a colonised land and the institution in which we presently operate is a colonial institution. But with the knowledge of our history it gives us the opportunity to consciously transform our present and our future. So on behalf of the Green Party I want to acknowledge the ongoing mahi and sacrifice to get to this point of Ngāi Tai ki Tāmaki in gathering their histories and sharing their whakapapa and their lived experiences of alienation.Having been lucky enough and privileged indeed to sub out for our new co-leader Marama Davidson at the hearing on this bill in Tāmaki-makau-rau at the Jet Park Hotel I want to acknowledge the trauma and hurt that's been brought up throughout this process and associated indeed to its delay. I want to acknowledge the simultaneous sense of liberation felt by some in the journey of their discovery of their whakapapa their kuia their kaumātua and their rangatahi. I want to acknowledge those who've worked to achieve this settlement and those who've passed before it's been brought to this point in its fruition.This bill contains powerful stories of our collective history. It's an archive. It's an insight into the history of Tāmaki-makau-rau of where I grew up and what I grew up not knowing. This represents a critical step in fixing the history books. If we commit to continuing the work and remedying the evident hole in our education system that signals a cultural change—predominantly I note for Pākehā. It signals the beginning of a genuine Te Tiriti relationship an upholding of the founding document of our country and the relationship and power sharing that that document is predicated on.As outlined in this bill Ngāi Tai ki Tāmaki has maintained customary interests and ahi kā in Tāmaki Hauraki and the Hauraki Gulf since time immemorial. Ngāi Tai ki Tāmaki consider that their tūpuna did not intend to permanently alienate their ancestral lands through transactions in the late 1830s. Those transactions were attempts by their tūpuna to foster ongoing mutually beneficial relationships with the Europeans.In 1837 during negotiations for a large block of land in Tāmaki a missionary documented in writing that iwi and hapū who had sold their land would retain at least one-third of the block for their personal use for ever. In 1842 a Land Claims commissioner backed this up with recommendations that the Crown leave one-third of the missionary purchase to the undisturbed possession of Māori. Despite this the Crown did not properly assess the adequacy of the land left to Ngāi Tai ki Tāmaki meaning they ended up with a fraction of the original block and substantially less than the one-third that was promised. So too the hugely significant Ngāi Tai ki Tāmaki interest in Motutapu ended up alienated. At Karaka Bay on 4 March 1840 two Ngāi Tai rangatira signed Te Tiriti o Waitangi. Yet still after the Treaty's signing tens of thousands of acres more land were confiscated sold and alienated.All of this is why the section 9 Crown acknowledgments are so critical. The Crown acknowledges that it has failed to deal with the longstanding grievances of Ngāi Tai ki Tāmaki in an appropriate way and that recognition of these grievances is long overdue. The Crown acknowledges that Ngāi Tai ki Tāmaki sought to establish mutually beneficial relationships with the Europeans and the Crown by participating in these land transactions and that those transactions contributed to the development of Auckland and Aotearoa New Zealand as a whole.The Crown acknowledges that its historical military activity and occupation north of Mangatawhiri led to death and dislocation with the rohe of Ngāi Tai ki Tāmaki. The Crown acknowledges that by 1880 Ngāi Tai ki Tāmaki were virtually left landless and the Crown's failure to ensure that it retains significant and sufficient land for their present and future needs was indeed a breach of Te Tiriti o Waitangi. That has impacted Ngāi Tai ki Tāmaki's well-being and ability to exercise manaakitanga in their rohe.Te Tiriti o Waitangi is as we all know however not just about property rights but an ongoing relationship between iwi hapū and the Crown. The Green Party of Aotearoa New Zealand recognises the Treaty settlement process for what it is: an opportunity for iwi Māori under the pressure of economic and social hardship and within the constraints of a Crown-imposed process to make the best deal possible to re-establish a small economic base for their people. The financial redress in this settlement process as a whole represents however under 1 percent of what was stolen and polices such as large natural groupings often generate further Te Tiriti breaches. It is an imperfect process but it's what we've currently got and I can guarantee that the Greens are committed to keeping up the mahi to continue improving this process and improving redress.So too our party recognises Te Tiriti is not something to be fully and finally settled. We want Te Tiriti to be fully honoured and implemented at every level of government. We also need to be careful with the enduring narrative associated with Te Tiriti processes: that they enable iwi to provide social services which are the core responsibilities of the Crown. While we uphold mana motuhake and encourage greater Māori participation in social service delivery we cannot expect iwi to suddenly have the resources to provide for all of their people.This bill contains an account of history apologies from the Crown financial redress an option to purchase land and the vesting of 16 sites of historical cultural and spiritual co-management structures. It reverts the names of sites to their indigenous Te Reo Māori names and recognises the right to renegotiate further redress.The submissions on this bill which I was privileged to hear spoke to heartache to alienation from whakapapa to Te Reo to culture from a sense of belonging. So too there was a submission from Ngāti Wai on overlapping claims which was addressed by previous speakers—such is the flaw in the notion of large natural groupings. This process is not perfect but it is a step towards crucial recognition of the hurt the Crown has caused historically of fixing the history books and undoing some of the damage. It is about rebuilding a relationship. On behalf of the Green Party I commend this bill to the House. Kia kaha.