Delahunty Catherine: Ngāti Pūkenga Claims Settlement Bill — First ReadingText is incorporated into the Bound VolumeDelahunty Catherine: Ngāti Pūkenga Claims Settlement Bill — First Reading[Sitting date: 13 April 2016. Volume:713;Page:10561. Text is incorporated into the Bound Volume.]CATHERINE DELAHUNTY (Green): Tēnā koe Mr Deputy Speaker.He mihi nui ki a koutou katoa te whānau whānui o Ngāti Pūkenga ki Tauranga Moana Manaia Maketū Pakikaikutu ngā hapū katoa tēnā rā koutou![Thank you Mr DeputySpeaker. A massive acknowledgment to you all the extensive family of Ngāti Pūkenga at Tauranga Moana Manaia Maketū Pakikaikutu all subtribes I welcome you indeed.]It is a privilege for Parliament to have Ngāti Pūkenga in the Whare. First I want to acknowledge the extraordinary tenacity of this tangata whenua of this particular people given that they were dispersed as a result of the impact of colonisation from the homelands in Tauranga Moana to Manaia to Whangarei at Pakikaikutu and to Maketū and Little Waihī. They are a dispersed people and yet a strong people who have maintained throughout all the tribulations an identity that we see before us—an identity that has come before us—with the ability to have a future.I would just like to pay respects in particular to Ngāti Pūkenga living in the tuku whenua land at Manaia and Hauraki—I also live near there. They are long-term friends and neighbours of mine who were unable historically to return to Tauranga Moana and whose lands have been undermined divided and fragmented both in Tauranga Moana and in Manaia and elsewhere. So I just want to tautoko the ahi kā of Manaia—Ngāti Pūkenga people Ngāti Whanaunga people not to mention Ngāti Huarere and others—who have resisted the destruction of their pātaka kai and resist it to this day: indeed warriors; indeed priests; people of deep knowledge of the spirituality of Hauraki even though they are also from Tauranga Moana. These are people who have stood up and have stood up for their maunga for their ngahere and for Tikapa Moana and who have educated those of us who have lived near Ngāti Pūkenga ki Manaia in the importance of standing up for your place. So I just want to thank them for the education. When they stood up against the multinational miners in the 1970s who sought to dig up their whenua and their harbour: they still have their kauri their harbour still has fish—not as it once was but these things are recoverable because of their vigilance and determination. So I acknowledge them in particular.I also want to acknowledge the other end of the rohe down to Maketū—a magical place—and all across Tauranga Moana because I think as some other speaker referred to that there is the inability to separate Tauranga from moana and that is such a true thing. When we knelt on the beach scraping black oil off the rocks at Maketū alongside the people of the marae there I felt that history was continuing to be about the pollution of not only the environment but also of people’s identity and so I am humbled by the resistance and strength of these people.Just acknowledging the historical account Te Kou o Rehua signed Te Tiriti o Waitangi with the expectation that peace would be upheld with the Crown but that is not what happened. In 1864 Pukehinahina and Te Ranga happened and raupatu happened. Te Kou o Rehua was killed by a bayonet on 29 April 1864 at the battle at Pukehinahina. I think it is a warning to the 21st century: if we are standing here—my culture the Crown—on the side of doing right by the articles of Te Tiriti we had better remember that promises have been made before and not fulfilled. The promise was made by George Grey. When Te Kou o Rehua signed Te Tiriti he did not expect the confiscation of Tauranga Moana but in fact George Grey was an intimate part of planning some of that confiscation although he limited it. He held discussions at Tauranga without Ngāti Pūkenga addressing that those who had been in the military action against the Crown would retain a quarter of any land confiscated and return the rest to tangata whenua. But Ngāti Pūkenga know that is not what happened.I just want to quote George Grey as a warning to us all because the Crown has an ability to make speeches but not always to make justice: “I now speak to you the friendly natives. I thank you warmly for your good conduct under circumstances of great difficulty. I will consider in what manner you shall be rewarded for your fidelity. In the meantime in any arrangements which may be made about the lands of your tribe your rights will be scrupulously respected”. And I acknowledge that the Minister also used that word because he knows the history deeply—“scrupulously respected”. However in 1865 the Crown issued an Order in Council for the raupatu and it confiscated all the land described in the schedule regardless of the iwi to whom it belonged or whether they had fought against the Crown. That is not very scrupulous is it?Therefore the Crown now has to be scrupulous because our tūpuna were not and the price was paid by Ngāti Pūkenga and other iwi across Aotearoa. I think it is really important to remember that if we do not understand history we are doomed to repeat it and that is why we should teach all of our kids what George Grey said and what he did not do—it is really important to remember that. If your word is your bond—if you believe that a word given by an ancestor passes on through the generations—then our word needs to be good otherwise we are of as little dignity and honour as George Grey at that moment of history. I am not personalising it to George Grey: there was a whole colonisation process; he was a mouthpiece.I would like to just acknowledge the importance of the mechanisms that we used subsequent to raupatu. They are not the only problems that beset the people subsequently. There were many problems that have followed. I just want to acknowledge that the 20th century was a bad time for many tangata whenua groups because of the use of other tools of colonisation—for example the fragmentation of whenua. NgātiPūkenga reasonably believed that eight individuals to whom the Native Land Court awarded title at Manaia were representative of the hapū but that is not what happened. The Native Land Court awarded lands differently. The Native Land Court along with the Public Works Act 1864 are two instruments of colonisation that are very important parts of this story and—particularly for NgātiPūkenga—the way in which individual title and the manipulation of people’s belief that they were speaking as hapū became an ability to alienate land and make it into individual title. That was the unique gift of the Māori Land Court—that is what it did. It used the belief of the people that they were acting collectively to turn everything into Pākehā individual title. In fact the transformation of collectively owned whenua into individual title was a key part of the strategy because collectivity was a threat—individual title was what we understood; individual title was a way of gaining control of land.I will never forget our kuia Aunty Betty Williams at Manaia talking about the 1967 Act and about whenua that was seen to be too small to have any value and so little pockets of land that belonged to whānau that had been passed down with great love through whānau became declared to be too small to be economic and up for sale. I was in disbelief that the court could just make a ruling like that and that a law could just say: “This little bit of land is not economic; therefore you can’t own it.” So when we talk about economics let us be very careful—and I am thinking about the Te Ture Whenua Māori Act here—that those little blocks of land that are precious to whānau the whānau themselves need to define whether they are of value in any sense including economic sense. So our kuia Auntie Betty reminded us that you need to look at these Acts of the past and remember what they did to NgātiPūkenga and to other iwi katoa.I look forward to the select committee process and learning and understanding more because you can live in a rohe—and I do—and know nothing. That is the scary thing. If you ask anybody in the street in Coromandel how come NgātiPūkenga who are deeply connected to Tauranga Moana actually live in Coromandel they will not be able to tell you and that is a disgrace. That is a disgrace of the education system but also of a culture that talks Te Tiriti but does not bring its people on board. We have a lot of work to do. I look forward to learning more and to honouring the survival tenacity and vision of NgātiPūkenga. Kia ora tātou katoa.MARAMA FOX (Co-Leader—Māori Party):Tēnā koe e Te Mana Whakawā me te mihi atu ki a koe ki a koutou o Te Whare ōku hoamahi koutou o Te Komiti Whiriwhiri Take Māori tēnā koutou tēnā tātau katoa!Ēngari ka huri ki a koutou ko koutou ngā kanohi e kanohi nei i ngā kaupapa me ngā take kua whārikihia nei e aku hoa i tēnei rangi nei te mihi atu ki a koutou!E tika kia whai wā te mihi atu ki a rātau mā kua mate āe te hunga wairua! Rātau kua whakapau werawera i ngā tau kua hipa kia kōkiritia tēnei kaupapa ngā hītori ngā kōrero o ō koutou takiwā. Kai te mihi atu ki a koutou ki a rātau mā kua wehe atu! Hoki wairua mai! Hoki wairua mai hei ārahi i a mātau i roto i tēnei ao te hunga ora nei te hunga tutuki i ō rātau nā wawata. Hoki wairua mai hei arahina i a mātau! Kai te kōrero au mō koutou rātau i whakarite i te kerēme ēngari atu i a rātau ko ngā tūpuna mai i te wā i tae ā-tinana a Pākehā ki runga i te whenua mai i te wā o Te Tiriti. Mai i taua wā ki tēnei wā kua porotēhi kua hīkoi kua whawhai mō te whenua nā reira ki a rātau mā e tika me mihi atu ki a rātau.Āe ko ō tātau tīpuna ēnā kua whawhai mō te whenua mai rā anō ā koinei mātau he aha ai? Kia whai mana mātau i runga i te whenua kia whai rangatiratanga tātau i runga i te whenua kia mau ō tātau mōtika i runga i te whenua kia ora pai ai ō tātau tamariki mokopuna mō tēnei rangi me ngā rangi kei te heke mai! Koirā te whawhai kei mua i a tātau katoa!I tēnei wā ka konei koutou mō te pānuitanga tuatahi o tēnei pire. Ā ēhara i te mea he mea māmā tēnei te kawe i ngā kerēme ki mua i Te Karauna! Kaha ana rātau ki te whawhai te tautohetohe! Kei roto i ngā rūma koutou e whārikihia nei i ngā kōrero tapu ki a koutou kātahi ka wero nei Te Karauna i a koutou! Hika mā! Nā tātau tēnā kōrero! Ko wai kē koutou te whakahē i ō tātau kōrero ēngari koirā te ao o Te Karauna TeTaraipiunara ka wehewehe i te tangata ka whawhai i ngā hapū ka tau ngā āwangawanga kei waenganui i a tātau hei wāwāhi i te tangata.Ēngari kai te hoki atu au ki tētahi wā kua whai mana koutou i te tau 1977. E ai ki a Te Ururoa i haere tētahi rōpū o koutou ki te kaunihera. I hiahia te kaunihera ki te whakaputa i te parahako i roto i te moana te moana o Rangataua iWelcome Bayi hiahia rātau te whakaputa i te parahako o te tangata ki roto i te Wāhi Tapu o Rangataua. Kātahi tētahi rōpū pakupaku i haere atu ki a rātauko te koroua a Wīremu Ōhia tēnā i mea atu hikamehemea ka whakaparahako koutou i tō tātau wai ā ko te kaimoana tēnā kai reira ko Te Wāhi Tapu e kaukau ana te tangata kei reira! Ka patu te manawa o te tangata mehemea ka pēnei ana tā koutou mahi. Kātahi ka whakakorengia taua mahi a Te Kaunihera o te rohe rā! I runga i tēnā ki tāku e mōhio nei ko ngā rangatira o taua wā ko Wīremu Ōhia ko Gwen Kiriwehi-Walker ko Elaine Tapsell me ētahi atu i tīmata i tēnei haerenga ki Te Taraipiunara.Ēhara i te mea he huarahi māmā tēnā ki a koutou!Kei ngā rohe katoa o te whenua kāre Te Karauna ite kite i taua tūāhuatanga ki runga i te whenua! Kāre rātau i whakaaro he iwi a Ngāti Pūkenga! He rerekē te noho o Ngāti Pūkenga ki ērā atu o ngā iwi! Nā reira kāre koutou i hāngai ki tō rātau tauira!Ēngari ko wai rātau te kī mehemea he iwi tātau! Ko wai rātau te kī me pēnei te noho o te tangata! Nā tātau tēnei! Nā reira ko koutou tēnā i whakarite i tō koutou rōpū Te Au Māro mō Ngāti Pūkenga hei whaiwhai i tēnei whawhai ki Te Karauna nei. Ā e ai ki tō koutou rōpū e kī nei ko te matakahi tēnā. He aha te matakahi? Ā ko te matakahi he momo wedge! Mehemea ka whawhai te ope tauā ā ko te matakahi tēnā e wehewehe i te hoariri. Koirā te mahi o tō koutou rōpū ki Te Karauna nei. Āe ehara i te mea he māmā karekau!Ēngari kua tae ki tēnei rangi whārikihia ō koutou kōrero ki runga i te pukapuka o Pāremata mō ake tonu atu! Ā he ture kai te haere he pūtea āe kai te haere ēngari kua whai anō ō koutou mōtika i runga i te whenua i runga i tō koutou ake whakaritenga. Nā reira kei te mihi! Ā me tiro whakamua me tiro whakamua!I haria ā mātau tamariki o Te Wharekura o Wairarapa ki Raukawa i ngā tau kua hipa atu kai reira tētahi rōpū o tō koutou takiwā o Te Kura Kōkiri. Nohotahi mātau i reira Te Kura o Wairarapa me Te Kura Kōkiri ki te whakahoahoa i a mātau anō. Nā Te Kura Kōkiri mātau itiaki i manaaki i tētahi wā pōuri rawa atu ki a mātau i taua wā! Kātahi anō ka puta he raru kia mātou o Wairarapa i pāngia ētahi o ō mātau tamariki ki te mate ēngari ko ngā tamariki me ngā kaiako o Te Kura Kōkiri tēnā awhi nei i a mātau i a mātau i haere atu ki Raukawa. Nā reira kai te mihi atu ki ērā rēanga te hunga rangatahi nei ā Ngāti Pūkenga ko rātau ka hua!Ko rātau te hunga rangatahi ka puta hei rangatira mō āpōpō! I runga i ō koutou tohutohu i runga i ō koutou whakarite i runga i ngā whawhai kia tae ki tēnei rangi. Kua wātea nei te huarahi mā rātau kia tū rangatira i runga i te whenua ahakoa kai hea! Kai Hauraki kai Te Hiku kai Tauranga kai Maketū. Ahakoa kai hea ka taea e koutou i runga i ngā whawhai nei kua whai mana kua whai rangatiratanga ā he wā anō tēnei mā koutou kia puta pai ngā tamariki i runga i te tauira o ō tātau tūpuna. Nā reira tēnā koutou tēnā koutou kia ora mai tātau katoa.[Thank you Mr Deputy Speaker my acknowledgments to you fellow members of the House andmy colleagues of the Māori Affairs Committee greetings and salutations to you and to us all.But I turnto you the ones who are the eyes viewing the policies and matters that have been laid forth by my colleagues today I acknowledge you.It is only right thatwe take the opportunity to pay a tribute tothosewho have passed away yes to the spirits! They are the ones who perspired in years past to advance this policy the historical accounts and the stories relating to yourregions. Ipay a tribute toyoucollectively and tothosewho have departed! Return to us here in spirit! Come back to us spiritually to guide usmortals here in thisworldand indeed those of uscharged with the responsibility to fulfil their aspirations!Returnto us spiritually to lead us!Iam speaking on your behalf about them who considered the claim and beyond them tothe ancestors whowere here at the timethe Pākehā arrived here physically upon the land from the timeof theTreaty. From that time to the present there have beenprotests marchesbattles for land and so I say it is fitting that we acknowledge them!Yesthose wereour ancestorswhofought for the land right from the outset and here we are and for what purpose?So thatwe have control and independenceover the land so that we keep our rights over thelandandso that our children andgrandchildrencan live well today and in the future.Thatisthe battleahead of us all.At this point in time youare heretoday for the first reading of thisbill.Bringing claims before the Crownis by no means an easy thing to do.Our ancestorswere tough at mixing it up and haggling;whilst youare there in rooms presenting accounts sacred to you and then theCrownchallenges you all. Forgoodnesssake! That’s our account! Whodo you the Crown think you are contradicting our version of events? But then that is the domain of theCrownand Tribunal; they isolate individuals do battle with subtribes and concerns descend upon us which set individuals up against each other.ButIwill go back to a time when you were mandatedin1977. According to Te Ururoa Flavell a group of yours wenttothecouncil. It wanted to comment on detrimental acts in the sea at Rangataua atWelcome Bayand at a sacred site atRangataua.A small delegation then went to them and theelder WīremuŌhiasaid:“For goodness’ sake if you pollute our waters seafood there would be unfit to eat a sacred place there would be desecrated and recreational swimming there would not be possible anymore.”In the end the councildiscontinued discharges in that area.I understand the leadersat thattime were WīremuŌhia Gwen Kiriwehi-Walker ElaineTapsellandsomeothers andthat set off the first trip to the Tribunal.It was not as though that path was an easy one for you; it is the same for all other regions in the country.The Crownis notsensitive tothat situation occurring across the land.It doesnot recognise Ngāti Pūkengaas an iwi. The situation with Ngāti Pūkenga is differentfromthat of other tribes. Therefore you do not fit theirmodel. Nevertheless who are they to say whether you are a tribe or not? Who are they tosay that this is how a person should live? This is for us to determine. So there you are you considered that the group to represent you ofNgāti Pūkengato fight this battle with the Crown would be Te Au Māro. And according to your group this Te Au Māro is thatmatakahi!What isa matakahi?It is indeed a type of wedge!When a battle force attacks warriorstake up awedge formationand drive forward to take the enemy apart ideal for attacking and breaking up massed enemy forces. Thatisthetactic your group will employ against thisCrown.And yes it is not going to be easy not at all.Butyou have arrived heretodayto express your thoughts so that they are captured in the ParliamentHansard for posterity.Therefore an Act and funding is in the making it is proceeding but you are also acquiring your rights on the land with your very own terms of reference. Therefore I commend you!So look ahead to the future!Yearsago wetook our children of Te Wharekura o Wairarapa to Raukawa.Te Kura Kōkiri a school affiliated to your peopleis there. We Te Kura o Wairarapa were billeted there withTe Kura Kōkiriat the same time and developed a good rapportwith each other. And it was Te Kura Kōkiri who came to our aid whenproblems besetus oftheWairarapa when some of ourchildren fell ill.The children and adults ofTe Kura Kōkiri assisted us in our time of needwhen we went to Raukawa. Itherefore acknowledge those ones and the younger generation that helped us;Ngāti Pūkenga they are the ones who will benefit from that experience and I thank them.They the younger generation will emerge as leaders in the futurethrough your tuition considerationsand the battlesyoufoughtto arrive here on this day. Thewayforward has been cleared for them to stand tall on the land wherever they might find themselvesbeitHaurakiTe Hiku Taurangaor Maketū.Regardless of where you might findyourselves and despite these battles youwill achieve integrity and autonomy. Opportunities might come to hand as well to add to the next generation whereby children in the future will follow the example set by our ancestors; therefore acknowledgments congratulation to you collectively and my appreciation to us all.]