Delahunty CatherineCATHERINE DELAHUNTY (Green): Tēnā koe Mr Assistant Speaker tēnā koutou Heretaunga Tamatea ngā kuia ngā koroua ngā mātua ngā whaea ngā rangatahi ngā tamariki me pēpē tino ātaahua.[Thank you Mr Assistant Speaker and greetings to you Heretaunga Tamatea the elderly women and men parents mothers young ones children and babies really wonderful.]Welcome welcome to Te Whare Pāremata. I am very honoured to be speaking on the bill for this fantastic iwi. I want to acknowledge Meka Whaitiri. It is a wonderful day to be here and to acknowledge your contribution and all your people who have come. It is a wonderful thing. Because it is probably my last speech in the House I just want to thank the Minister for Treaty of Waitangi Negotiations for his kind recognition of my commitment as a Pākehā to speaking up for Te Tiriti because Te Tiriti—you would not know it—is not Māori business; it is Pākehā business and we ain't doing the business until we do the business and so I really want to stand on that take here today.I would just like to start with Te Aute College—many people have referred to it. My memory as a Pākehā is that I was part of the Hīkoi Takutai Moana and we were driving—we walked we hīkoi-ed in the towns but we drove between them—slowly past Te Aute College when we heard a sound and the sound was some young men with their shirts off standing by the road doing the haka to acknowledge us. And we will never forget all of us who were on that hīkoi—all of us five Pākehās and everyone else—the sound of rangatiratanga that Te Aute College gave us that day and that we received from Heretaunga Tamatea. And it has stayed with me for ever that sound of the next generation and the next and the next. One of the great old boys of Te Aute Moana Jackson always says—and I always listen—that Te Tiriti is not settled; it is honoured. That is where I will always challenge my own because it is about: where is our honour? Where is our honour in this country?We have not educated our own. It worries me that of the people who read Hansard—and I do not know how many people in this country spend their evenings reading Hansard when they could be watching a cooking show; I am going to be doing that when I leave here—or read deeds of settlement and historic accounts how many people who are not Māori read these incredibly important documents? It is from there—from the understanding of who we are and who we are not and of what has happened and what colonisation actually means. That is how we will transform this country; not by relying on tangata whenua to educate us. They have given enough. Enough has been given. It is time for us my culture to step up. Step up. We need to step up now and the Crown has a role in helping us to do that.I want to return to the historical account. When I was reading this it was one of the most gruelling historical accounts not because of the obvious blood on the page at the first superficial glance but because of what lay underneath. The relentless nature of the lying and thieving that took place has to be read and has to be felt to be understood and I know I do not understand it but I got a glimpse of it and I think about this beautiful whakataukī: Te kanohi hōmiromiro o te hāro o te kahu."—the all-seeing eye of the hawk in flight. For the kāhu for the hawks in the gallery who are all-seeing they can see that we the rest of us in this country do not see what was taken and do not understand what was sold and so this cannot be a full and final settlement until we take it on and we see what the kāhu sees: the theft of one of most magnificent pieces of whenua and awa across Aotearoa.I lived in Tai Rāwhiti and I drove through the whenua many times and always there was a sense of wealth but not the wealth of the tangata whenua; the wealth of those who have benefited from the theft. And time and time again people in my culture say: "Oh but I wasn't there. I didn't do it." No our generation was not there. We supposedly did not do it. We benefit from it to this day and until we own that benefit we cannot be part of the solution. It is not for Māori to lead on that; it is for us. I will say that again: our responsibility as Pākehā and as tauiwi and as tangata Tiriti is to honour article 2 because things happen that we need to feel and understand. Mr McLean for a kick-off the surveyor who ended up in all kinds of important roles but who actually had to appear in front of the Napier magistrate in 1860 for being a rip-off artist—"He was described as one of the greatest trespassers and occupiers of native land in the province." But they still name streets after him. He is still seen as a hero of the colonial story.Marama Fox: Rugby Park. Kapa haka trophy.CATHERINE DELAHUNTY: Yeah. So how come? We do not know what Donald McLean was responsible for and what happened over those years from the 1850s from post the Waipukurau settlement from what was lost.I think too that in the 1870s it was reported that the people of Porangahau were raising funds to send a deputation to the Queen and after that people petitioned this Parliament again and again and again. I did not know before to my shame that Porangahau a small but perfectly formed settlement on the coast had to consider that in 1870. They had to consider going to the Crown in England because of what was being done—because of the loss of more than half the land by the 1860s. It had been purchased by the Crown.I want to talk about one quote that just cut me to bits. In 1936 20 percent of Māori children in Heretaunga Tamatea died before their fifth birthday—20 percent. That was five times the Pākehā rate. We have statistics now that are better than that but they are not terrific which tells us there is work to be done for our tamariki for our mokopuna so that those statistics disappear. They disappear from the fact but they remain in the history and we must remember those children who were lost—the grief that people have had to carry. I cannot imagine how you have carried it and survived and you are still standing upright hosting Te Matatini being awesome being Kahungunu.I just want to acknowledge your environment because there is an acknowledgment that—I love the euphemism—the whenua suffered "significant environmental transformation". I think that is a euphemism for "raped and trashed". Let us call it what it is. Tukituki Awa—I stood beside that awa this year. I looked at it the sadness of the awa the magnificent awa trashed by land uses that have to be fixed. Ngaruroro is another magnificent awa that people are fighting to protect. It was then an economic base that was capable of producing kai and feeding thousands of people without trashing the environment. We need to watch and learn. Those tūpuna of these people knew how to grow food how to look after whenua how to preserve awa and how not to trash their environment. But now we look at your rohe and think about the co-governance the redress and all the rest of those arrangements. You are getting back something that has been broken up. So now it is going to be the job to fix it. Well thanks for nothing! If I were you that is what I would be saying.There is actually a lot of mahi that has to be done and my whakaaro is: may my culture honour its responsibilities to truly be partners in the relationship called Te Tiriti. Otherwise who are we? Who are we? Are we settlers? Are we thieves? Are we beneficiaries of a rip-off? What are we? I know that we are a good people but in our ignorance of the past and our refusal to acknowledge our present privilege we are continuing to do harm. I dedicate my life post this Parliament to continuing to commit to this and I encourage all people all Pākehā to stand up learn the history listen to the whakaaro of Heretaunga Tamatea if you live in Hawke's Bay. Listen learn. Whose whenua are we standing on who have generously given us a place to stand? Kia ora tātou katoa."