Te Atiawa Claims Settlement Bill — First ReadingText is incorporated into the Bound VolumeTe Atiawa Claims Settlement Bill — First Reading[Sitting date: 15 March 2016. Volume:712;Page:9733. Text is incorporated into the Bound Volume.]Tuesday 15 March 2016(continued onWednesday16 March 2016)Te Atiawa Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I move That the Te Atiawa Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider this bill. I welcome the people of Te Atiawa to this House again. In June 2014 they were here to initial the deed of settlement; this time they are here to witness the first reading of their settlement bill. As we all know the journey to reach this settlement has taken a very long time. It has certainly not been without its challenges. But today I do not want to dwell on the past. Instead I would rather look to the future and I am very very pleased to be part of this significant occasion.I want to begin with a few acknowledgments. I acknowledge those who have worked tirelessly since 1998 on this settlement. This includes members of Te Atiawa iwi; specifically those of Te Atiawa who have passed away and are no longer here to experience this particular point in the history of the iwi. Obviously our thoughts and our deepest appreciation go to Wikitōria Keenan who was one of the driving forces behind the Te Atiawa negotiations and who passed away following the signing of the deed of settlement. She dedicated her life to her people and she left us too soon.I also acknowledge those who are still with us some of whom are sitting in the gallery today. I understand that Justin Keenan Wikitōria’s son is here on his mother’s behalf. Special acknowledgment must also go to Peter Moeahu who has led the Te Atiawa negotiations from the outset with Wikitōria. Peter and Wikitōria kept fighting for Te Atiawa’s best interests with mana with commitment and with perseverance. I acknowledge the dedication of the original Te Atiawa Waitangi Tribunal claimants. They were persistent in pursuing recognition and justice. I want to acknowledge the past members of Te Atiawa Iwi Authority the mandated negotiation entity and the trustees of the post-settlement trust. Finally I acknowledge the chief Crown negotiator Rick Barker for his contribution to this settlement. I also acknowledge my team at the Office of Treaty Settlements and other Government organisations for their great work.It is very fitting that this House starts consideration of settlement legislation for Te Atiawa on 16 March for it was on 17 March 1860 that the Crown troops at Waitara fired the first shots in the Taranaki War. I will now briefly discuss the history of the relationship between Te Atiawa and the Crown. It includes some of the most unfortunate episodes in the history of our country. It provides the underlying context to why we are here today seeking to settle with Te Atiawa.By the mid-1850s Crown land purchasing had contributed to hostility and fighting within Te Atiawa resulting in loss of life for Te Atiawa people. In March 1860 the Crown’s insistence on completing a land purchase at Waitara despite the strong opposition of many Te Atiawa led to the outbreak of the first Taranaki war. Fighting continued until a peace agreement in April 1861 which provided for the Waitara purchase to be investigated. However the Crown precipitated another war by occupying various blocks before this investigation was completed. Although the Crown renounced the Waitara purchase it was too late to prevent the fighting which continued into 1864.The Crown exacerbated the terrible impact of the wars on Taranaki by indiscriminately confiscating the entire rohe of Te Atiawa in 1865. The Crown was prepared to leave Te Atiawa only with small reserves of poor-quality land after the confiscation and insisted on awarding these reserves to individual Te Atiawa rather than the tribal groups who held land in Te Atiawa custom.In the 1870s and 1880s the Crown caused great distress to the iwi by the repressive measures it took to suppress the peaceful resistance campaign of Te Whiti o Rongomai and Tohu Kākahi who had established a settlement at Parihaka. In 1879 and 1880 many Te Atiawa were made political prisoners and detained without trial in the South Island. In 1881 the Crown invaded Parihaka. The Crown’s unjust and unconscionable treatment of the Parihaka community was an assault on the human rights of its inhabitants.In the 20th century the Crown’s actions regarding the reserves left to Te Atiawa after the raupatu deprived them of ownership and control of these lands. Although the lands confiscated made a significant contribution to the wealth and development of our country in recent years many Te Atiawa people have lived in very poor economic circumstances. The resilience of these people is evident. Today this growing iwi has a vision of the future that moves from raupatu to restoration.Let me say something now about the settlement package. With negotiations on a package spanning almost two decades reaching the milestone that brings us here today is the result of great commitment and dedication on the part of ngā uri o Te Atiawa. On March 17 2010 the Crown recommenced negotiations with Te Atiawa which as I said began as far back as 1998. An agreement in principle was signed in December 2012. The deed was initialled here in Parliament in June 2014 and it was finally signed in August 2014. The bill was introduced back in September last year and of course this is the first reading of that bill.The deed contains a settlement package that I hope will mark a new beginning in the relationship between Te Atiawa and the Crown. Key elements of the package include a quantum of $87 million and a cultural fund of nearly $1 million the option to purchase 51 Office of Treaty Settlement land-banked sites the vesting of the Taumata Historic Reserve in fee simple to Te Atiawa and the joint vesting of Ngā Motu (Sugarloaf Islands) in both Te Atiawa and Taranaki iwi. The package contains overlay classifications over four sites of particular importance statutory acknowledgments over 44 sites of significance deeds of recognition over 15 sites and place name changes. It also includes a proposed model for iwi representation on Taranaki Regional Council’s two standing committees.Finally given the historical and cultural importance of the site to Te Atiawa mention must be made of the opportunity in the settlement package for Te Atiawa to enter into agreement to purchase any of the Waitara endowment lands from the New Plymouth District Council. This clause provides the iwi with future development opportunities in the heart of their rohe should an agreement be reached.In closing I recognise as I always do in these speeches that it is not possible to compensate Te Atiawa fully for the loss and prejudice suffered as a result of the Crown’s acts and omissions. I acknowledge however the generosity Te Atiawa have shown in accepting the redress contained in their deed of settlement and in this bill. I understand that Te Atiawa already have exciting projects under way including the building of Ngā Motu Marae in New Plymouth. I believe the settlement outlined in this bill will support them in realising their future endeavours and aspirations for Te Atiawa. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.ADRIAN RURAWHE (Labour—Te Tai Hauāuru): Tēnā koe Te Māngai o Te Whare. “Korōria hareruia ki a koe e Ihowa o ngā mano tuāuriuri whāioio ki tonu Te Rangi me Te ‘henua i te nui ō tō korōria nō reira ti’ei mauri ora!”Mai i Te Rakiura ki Te Tonga whiti atu ki Te Wharekauri-ki-Te Rāwhiti toro atu ki Taranaki ki Te Uru piki ake ki Te Reinga ki Te Tai Tokerau ngā kokonga e whā o Te Motu o Aotearoa ngā whānau i raro i te kapua pōuri kai te hīkoi i roto i te ātārangi o ngā whārua o Te Mate; mauri mai ō koutou pare kawakawa kia tangihia i te wā iti nei. Tēnei te tangi apakura e aku parepare e aku whakaruruhau e te mūrau o te tini te wenerau o te mano kua mānū ki Te Waka-ō-Aituā; kua huri kua wehe ki ngā rangi i ngā wiki i ngā mārama kua taha ake nei. Ko koutou kāre e takahi ana i te ara tukutuku o Poutama kia eke ki ngā rere o ngā rangi ki te karanga o Te Runga Rawa e moe i roto i Te Kapua-o-Te-Ringa o Ihowa o Ngā Mano. E moe i te moe te au te moe te rea te moe whakaoti atu te hāpūranga o te kauheke kia tau atu ki te rangatiratanga o Te Rangi hei whetū mārama i Te Pō. Ko te hunga nā mata kāheru i tanu anei rātou mā te ārero hei hahu ake nei. Āpiti hono tātai hono te hunga wairua ki te hunga wairua āpiti hono tātai hono tātou te hunga ora ki a tātou nō reira tēnā tātou!E tika ana kia mihi atu ki ngā uri o Awanuiārangi te tamaiti o Tamarau te heketanga a Rangi rāua ko Rongoueroa. Nō reira ki a koutou kua tae mai ki Te Whare nei Manukōrihi Ngāti Rāhira Ngāti Tāwhirikura Ngāti Tūparikino Ngāti Te Whiti Pōtaurawā Pukerangiora me Puketapu hoki nō reira Te Atiawa nau mai haere mai whakatau mai rā ā tēnā koutou tēnā koutou!E tika hoki kia tautoko i ngā kupu o Te Minita te tuku reo poroporoaki ki a Wikitōria King. Kai te maumahara tonu au i te wā ko au nei te heamana o Te Rūnanga o Ngāti Apa. No’o tahi au ki te ta’a o Wikitōria kia w’iriw’iri i ngā kōrero e pā ana ki ngā take i mua i ō rāua iwi. Nō reira e tika ana kia tuku atu te reo mi’i poroporoaki ki a ia mō ōna mahi ka mahia mai e a ia i te wā e ora ana a ia. Kai te mi‘i ‘oki au ki te matua nei ki a Pita Moeahu mō āna ma’i ki te ta’a o Wikitōria hei whai huarahi tika mō tēnei ā’uatanga te w’akatau kerēme mō Te Atiawa. Nō reira e te matua tēnei ahau e tuku mi’i atu ki a koe.[Thank you Mr Assistant Speaker. “Glory honour and hallelujah to you Jehovah Lord of the many hosts. Heaven and earth are filled with the greatness of your glory so behold the breath of life!”From the north and down to the south over to the Chatham Islands in the east extending to Taranaki in the west and reaching up to Te Reinga in Northland are the four corners of New Zealand. To all families who are under the mantle of grief and walking in the shadows of the valley of the void bring forth your deceased so that we may mourn them in this short time we have. I mourn you my protectors havens my awesome and critics desired and loved by the many thousands who are now upon the spiritual canoe who passed away and are heading heavenwards in recent days weeks and months. You will no longer ascend the path of Poutama but head heavenwards to the call of the Almighty above. Sleep in the cusp of the hands of Jehovah of the many thousands. Sleep the enduring and lasting until the birth of the generation to come. Enter into the kingdom of heaven to become a gleaming star in thevoid. They are the deceased who were buried with the chaplet of leaves and through our tributes we will recall and resurrect them. The bonds are reunited; let the dead be with the dead and the living with the living; therefore salutations to us collectively.It is only right that the descendants of Awanuiārangi the child of Tamarau descendant of Rangi and Rongoueroa are acknowledged. Therefore to all of you who have arrived here in this House—Manukōrihi Ngāti Rāhira Ngāti Tāwhirikura Ngāti Tūparikino of Ngāti Te Whiti of Pōtaurawa Pukerangiora and Puketapu as well—welcome Te Atiawa. Welcome come hither and congratulations to you collectively.It is only proper that I endorse the farewell tribute by the Minister for Treaty of Waitangi Negotiations to Victoria King. I still recall the time when I was the chairman of Te Rūnanga o Ngāti Apa and used to sit next to Victoria when negotiating related issues between them. Therefore it is appropriate that I pay a tribute to her as well for all the work she did during her lifetime. I want to also acknowledge my senior kin PeterMoeahu for his work with Victoria in pursuing an appropriate way of settling this type of claim for Te Atiawa. And so my elder kin I truly acknowledge you.]I have read a number of historical accounts and very few go to the length and depth of the breaches and the wrongdoing of both Crown and Crown agents as the ones that are from Taranaki. In particular for this piece of legislation the historical account for Te Atiawa can be quite depressing actually. The totality of what was inflicted upon the people of Taranaki and in this instance Te Atiawa bears no place in New Zealand. It should never have happened. The fact that this process takes place and we are able to acknowledge those things that were done wrong—I think I will leave it to quote from the Waitangi Tribunal.Here are some of the things that that report says. “They could be the largest”—talking in terms of the claims and I think they are turning out to be the largest—“in the country. There may be no others where as many Treaty breaches had equivalent force and effect over a comparable time. … We see the claims as standing on two major foundations land deprivation and disempowerment with the latter being the main. By ‘disempowerment’ we mean the denigration and destruction of Maori autonomy or self-government. … This report has introduced the historical claims of the Taranaki hapu. It has shown the need for a settlement … Generous reparation policies are needed to remove the prejudice to Maori to restore the honour of the Government to ensure cultural survival and to re-establish effective interaction between the Treaty partners.”Those are very powerful words. They are powerful and they identify in four short sentences the extent to which Te Atiawa have suffered. It is as I have said on a number of occasions on settlement bills a gift to this country that Te Atiawa have decided to settle their claims. The magnitude of what was done to them cannot be over-emphasised and the fact that they are performing an act of generosity to this country and to Taranaki is a credit to them and identifies the willingness to move into a development phase for the betterment of their future generations. That ought to be applauded. It ought to be recognised and I think that within the settlement package which is substantial—and so it should be; it should be substantial—as the Tribunal has pointed out generous reparation policies are needed to remove the prejudice against Māori.Unfortunately some of that prejudice still exists. We know of the recent occurrence in Waitara of the naming of two streets where the majority of those streets are named after soldiers who participated in the first part of the Taranaki Wars. This is something that needs to be addressed. One of the mechanisms in this settlement is a letter of introduction believe it or not to the New Plymouth District Council. They should not need a letter of introduction but the fact of the matter is that that relationship still needs some work on it. I hope that this settlement and this process that we are beginning through Parliament are the first step in ensuring a better relationship between not only the district council and Te Atiawa but also the community of Waitara of New Plymouth and of all these places within Te Atiawa rohe.Nō reira ‘e tino ‘ōnore tēnei kia tū ake i roto i Te Whare o ngā Raiona ki te tuku atu taku nei kōrero hei tautoko i te pānuitanga tuata’i o tēnei pire nō reira ki a Te Atiawa tēnei te mi’i anō ki a koutou otirā ki Te W’are nei tēnā tātou katoa.[Therefore this is indeed an honour for me to stand in this House of the Lions to deliver my speech in support of the first reading of this bill and so I once again salute you Te Atiawa but at the same time this House; my appreciation to us all.]NUK KORAKO (National): Tēnā koe e Te Mana Whakawā ā tēnā rā koutou ngā puāwaitaka ō tō tātou Mātua Tupuna. Ka mea nui ki te mihi atu ki tō tātou Matua Nui i Te Raki a Koe i te tīmataka me te whakaoti o Te Ao katoa. Nō reira ka mihi au ki Te Kaihōmai o ka mea katoa.Ka maumahara mātou ki a rātou kai tua kua wehe ki Te Ao Wairua. Ē nō reira e koutou rā ō ia marae ō ia iwi ō ia waka e haere i ruka ki Te Ara-Whānui-ā-Tāne ko tua o Te Ārai haere haere e haere atu rā!Nō reira āpiti hono tātai hono rātou ko te hunga mate ki a rātou tātou ko te hunga ora ki a tātou. Ā tēnei hoki te mihi atu ki a koe e Te Minita Te Hōnore Chris Finlayson. Ā tēnei te mihi ki Te Iwi o Te Atiawa a ki Taranaki e haere mai ka Waka oTokomaru e tau mai nei ki Te Whare Pāremata. Nō reira e Taranaki Mauka e ngā mana e ngā tapu e ngā ihi e ngā wehi kua eke mai nei ki te whakarite i te karaka; e haere mai e tau mai nei ki Te Whanga-nui-a-Tara. Ko Tūtehounuku Kōrako tēnei Te Kaiwhakahaere o Te Komiti Whiriwhiri take Māori nō reira e mihi atu ki a koutou katoa.[Thank you Mr Assistant Speaker and acknowledgments to you who have come to fruition and are of our great Ancestor to whom I extend huge tidings the Great Ancestor of the North. You indeed begin and end the world and so I pay homage to the Creator of all things.We reminisce for those who have gone beyond the veil and departed to the spiritual world; and so to those who belong to each marae tribe and canoe who have journeyed on upon the great path of Tāne and beyond the veil depart farewell and go forth indeed. Let the dead abide with the dead and the living with the living and so greetings to us all.I acknowledge you the Hon Christopher Finlayson and the tribe Te Atiawa of Taranaki. So welcome the canoeTokomaru the mountain of Taranaki the prestigious the sacred and the awed that have arrived here in Parliament House to respond to the call; welcome here to Wellington. This is Tūtehounuku Kōrako chairman of the Māori Affairs Committee extending a welcome to you all.]I believe one of the most important things we do in the Treaty settlement process is reflect back on the history of our country and acknowledge the wrongs that were committed by the Crown against Māori.In the case of Te Atiawa these wrongs are many. Te Atiawa’s experience with underhanded dealings on the part of European settlers came at the hands of the New Zealand Company. The New Zealand Company purported to have purchased 20 million acres of land which included all of Taranaki. This was unknown to most Te Atiawa Māori many of whom were not even living in Taranaki at the time. This was unknown to most of Te Atiawa.The New Zealand Company did not get its 20 million acres but Land Commissioner Sir William Spain recommended it be granted a substantial amount of Taranaki land including lands that had not been relinquished by Te Atiawa and for which payment from the Crown was never received. Robert FitzRoy who at that time was the Governor of New Zealand responded to Māori concerns and prevented Spain’s recommended grants of Taranaki lands to the New Zealand Company.When Governor FitzRoy was replaced by Governor Grey things took a turn for the worse. Grey was instructed to secure the rest of the land Spain had recommended and he met with various Te Atiawa hapū to inform them that he intended to secure more of their land. Despite the opposition of many in Te Atiawa the Crown took advantage of disagreements within and between Taranaki iwi in the absence of many of the customary owners of the land to alienate further blocks of land through agreements with small groups of Māori. This policy as we know today is called divide and conquer.Eventually large numbers of absent Te Atiawa sought to return to Taranaki despite Governor Grey’s threats to keep them away even using various devious means. The land sales continued and documentary evidence from the time shows that Crown agents deliberately exploited disagreements between Māori and knew that the so-called purchases of land were happening without the approval of or a resulting benefit to the majority of traditional owners. There was some attempt or at least lip service to put aside reserves for Te Atiawa during these land sales but the amount of land received differed widely. For instance in the Hua block a mere 10 acres of 14000 acres was reserved and the Crown encouraged the Māori who had sold the land to purchase sections in it for more than three times the sale price that they had received.When a group of unarmed Te Atiawa resisted the surveying by the Crown of a disputed block which the Crown claimed to have purchased the Crown responded by declaring martial law and sent in troops. The situation quickly descended into war. It took a year of fighting before the Crown agreed to peace and an investigation of the disputed purchase in 1861. Fighting broke out again in 1863 and the Crown began constructing military installations on Te Atiawa land which included sacred wāhi tapu sites.Eventually the Crown exercised its powers under the despicable New Zealand Settlements Act to confiscate the lands of so-called rebel iwi. This raupatu completely deprived Te Atiawa of their lands. As flawed as the then Government’s definition of “friendly” and “rebel” Māori might have been its confiscation was indiscriminate affecting even those Te Atiawa Māori who had refrained from fighting or who participated in land purchases or who expressed loyalty to the Crown.The history of Te Atiawa since the mass confiscation has been one of fighting to regain at least some of their land. Reading the historical account in their deed of settlement it seems that for every step forward this iwi has taken they have been pushed back two or more by the Crown. The Crown set up the West Coast Commission. It must have been music to the ears of Te Atiawa that this commission would hear their claims and report on them but the commission was not impartial and rather than focusing on addressing Māori grievances it sought a so-called balance with the interests of European settlers.In the end the recommendation was that the surest guarantee of peace was European occupation European settlement and the establishment of English homesteads. To add insult to the injury the commission recommended a sum of compensation to Ngāti Rāhiri a hapū of Te Atiawa but it recommended that rather than paying this money to the hapū it be used to fence roads that the Crown had built through their lands. When the reserve was finally put aside for Te Atiawa the public trustee used its powers to lease or sell those reserves to Europeans.In the 1960s the titles of all Māori reserves in Taranaki were amalgamated which then allowed the Crown to sell some blocks of land without the consent of owners who had ancestral links to those plots. These and other breaches of the Treaty left Te Atiawa with no way of supporting themselves and deprived them of the resources that now contribute to the rich industries of Taranaki.It is not possible for this deed of settlement to restore everything Te Atiawa has lost but it does provide an official apology for the hurt and the destitution that the Crown’s actions have caused. The redress included provides a financial base for the iwi to build on and support its members.I acknowledge once again the Te Atiawa members who are here today the rakatira and those who have worked so hard to reach this milestone in their Treaty settlement process. As chair of the Māori Affairs Committee I look forward to hearing their submissions and working to ensure that this bill does all it needs to give effect to their deed of settlement. Ka tūtohu au i tēnei pire ki te aroaro o Te Whare. I commend this bill to the House. Kia ora.KELVIN DAVIS (Labour—Te Tai Tokerau):I te tuatahi ka huri ake ahau ki Te Atiawa nā koutou nei i whakamahanatia tō tātou Whare nā koutou i tatū mai nei ki konei kia rongo i tēnei te pānuitanga tuatahi o te pire e pā ana ki ngā hara o Te Karauna ki a koutou ō koutou tūpuna i taua wā. E Mahara e mihi kau ana ki a koe e te tuakana nāu nei i whakamahanatia ngā tūrū o tēnei Whare i tō wā nāu nei hoki i whakapau ō kaha mō tō iwi.[First I turn to address you Te Atiawa who warm our House by arriving here to listen to this the first reading of the bill relating to the offences committed by the Crown against you and your ancestors back then in their time. Mahara my senior colleague I take cognisance of the time you spent here warming the seats of this House and working tirelessly on behalf of your tribe.]About 2 weeks ago I visited Sir Mark Solomon of Ngāi Tahu a tribe that settled some 20 years ago. He heaped praise on the current Minister for Treaty of Waitangi Negotiations the Hon Christopher Finlayson. He said that one of the things that Chris Finlayson does is that he acknowledges the hurt and the pain before he acknowledges the quantums that come back. He said that that is really really important in that when we start talking about $85 million in redress people focus on the $85 million in redress and say what a huge amount of money. “What are all these Māoris—they’ve just got their hands out again. All they’re doing is just asking for more. We’re sick and tired of it.” It leads to questions such as in the survey in the New Zealand Herald the other day which asked: “Should Māori be getting special treatment?”.The reality is we need to look at what Te Atiawa lost. In 1865 some 1199000 acres were confiscated from Te Atiawa. Let us just let that register in our minds—the enormity of that confiscation. A whole tribe of people all of a sudden had nowhere to put their houses sink their roots or grow their crops. Let that settle into our minds the extent of that confiscation and how some five six seven generations later it has led to a whole heap of social conditions that Māori are not proud of.Let me just quote Peter Moeahu to the Waitangi Tribunal in 1990. He said: “When I look at a map of Taranaki and trace the confiscation line it is an arrow piercing the heart of my people.” Poignant words. Taurua of Pakakohi speaking to a West Coast Commission—and Nuk Korako mentioned that commission—said: “[I was told] ‘Taurua you and your people have done wrong in rebelling against the Queen.’ I answered: ‘I have not done wrong. I have not carried arms against the Queen but against you and you now say it is done against the Queen.’” The numbers of sins and hara as we say that have been committed in the name of the Queen and the Crown and it is only appropriate that the Crown rectifies those hara.Te Atiawa was peacefully occupying their land and all of a sudden these people turned up into the neighbourhood. They set up their houses they started ploughing the land and they were actually allowed to have weapons to protect themselves. Basically they used those weapons to dispossess Te Atiawa of their land. These days if a group of people turned up into a neighbourhood with a bunch of weapons and intimidated and threatened and pushed people to the side we would have a name for them. We would call them “gangs”. In the 1860s they were called “settlers”. How times have changed. These days if gangs turned up into neighbourhoods we would have the force of the Government the Crown the police—everyone would turn up and pounce on these gangs and lock them up and throw away the key. What happened in the 1860s? The Crown—the forces—turned up and who got locked up? Not the people who invaded the ‘hood but the people who were living there peacefully going about their daily business. They were locked up at times without trial sometimes with trial. They would be sentenced and they would go away; the sentence would end and they would still be locked up.The total dispossession of Te Atiawa’s land is what occurred. If I turned up in someone’s quarter-acre section in any town in New Zealand these days and a person had a house on this section and I said “Actually I like the corner of your section. I’m going to build my house. I will just build my house there.” and the house owner says “Oh sorry you can’t do that. That’s mine.” If this was 1865 I could say: “Actually you’re rebelling and so I’ve got the right to actually basically evict you—force you off your land. But because you’re rebelling I’m not going to take just that little corner of your quarter-acre section; I’m going to take the whole section. Actually damn it I’m going to take your neighbour’s section on the left and I’m going to take your neighbour’s section on the right. Oh no no. Actually I’m going to take the whole street. No while I’m at it I’m going to take the whole subdivision.” That is basically what happened to Te Atiawa back in the 1860s. These guys turned up made their farms Te Atiawa said: “Hey you can’t go there. This is our land.” “Oh you’re resisting. Off you go and because you are resisting because you are rebelling against us because you are taking up arms against the Queen we are actually going to take 1.2 million acres.”So when people are watching this debate and they are going “Oh here we go. Here’s another tribe putting out their hand. They want $87 million they want a seat on the council here they want control of Ngā Motu Islands. Oh my gosh. Aren’t we sick of it? When are these Māoris going to stop this?” actually let us not focus on what Māori are going to receive; let us focus in the first instance on what Te Atiawa have lost because when they were dispossessed of their land they were dispossessed of their rangatiratanga they were dispossessed of their mana they were dispossessed of everything. They were locked up the key was thrown away they were sent away and it is just wrong.So that is why this Parliament now 150 years later is doing something about it. People will say: “Look 150 years—you should have just got over it by now.” Well actually some of the people who were dispossessed are probably the grandparents of people sitting up here in the gallery right now. They know or knew people who were dispossessed. It is not ancient history; it is actually in their family. They feel it.So the grandiose plan was to settle some 20000 settlers from Waikato through Taranaki establish these settlements and set up shop. There was going to be 1000 miles of road. The trouble was somebody had to pay for that. So what happened is that the powers that be took out a £4 million imperial loan to pay for all these roads. Then they go: “Oh crikey. We’ve got a £4 million debt. How are we going to actually pay back that debt? Well let us just sell off all the surplus land at a decent price and let’s pay back that loan that way.” So you know invade an area confiscate all the land settle your new people there take out the loan to pay for the roads and the establishment of towns and everything and the way to pay it all back is to sell off any land you do not want. You are debt-free and all of a sudden you rule the joint.When land was finally returned—and we can argue whether it was actually returned—land was set aside. It was non-customary. It was individualised title—individualised title means it is just chopped up and it is easy to pick people off and especially when you are given the land and you are told to pay rates. If you cannot afford the rates you are told “Oh well we’re going to take your land.” so more land is gone. It was rough it was inaccessible so they could not grow crops to sell to the market to pay their rates or whatever.Then some of it was placed in the control of the Public Trustee who said: “Actually we are going to sell this off and we’re going to lease this bit in perpetuity to settlers.” So here is your land but you cannot have it. You can look but you cannot touch. How wrong is that? Every day these people drive past their land that in theory they own but they cannot do anything with it. They cannot touch it and there is some settler’s family that has been there for 150 years just milking it.Hon Member: Literally.KELVIN DAVIS: —literally milking it. You know what Te Atiawa lost is just a fraction—it is probably one cent in the dollar if that that they are getting back. So to anybody who is out there listening and watching and saying “Hey Te Atiawa you know get over it.” I just say actually take those rose-coloured spectacles off and have a big think through what was lost before you worry about what is being returned. Kia ora.The ASSISTANT SPEAKER (Hon Trevor Mallard): Before I call the next member I am just going to make a slight request to members who are speaking. In a Treaty settlement bill I am reluctant to use the bell. It is important stuff and I do not want to cut people off mid-flow. But if members on both sides of the House just keep an eye on me I will give them a signal when they have roughly used their time up.BARBARA KURIGER (National—Taranaki - King Country): This morning I would like to welcome Te Atiawa to our House. I have got my special little card this morning that was given to us at the signing of the document on 5 September and on here there is a very special meaningful quote which is “Tūngia te ururoa kia tupu whakaritorito te tupu o te harakeke.”—clear away the encumbrances so that the new growth of the harakeke can flourish.I am speaking in this House—having come very late to the piece as a new member of Parliament—when we are looking at redressing things that have happened many many years ago. But it is a real honour and a pleasure to be standing here today and speaking to you.My colleague Nuk Korako said before as part of his speech that in those days the Crown really took advantage of disagreements between iwi in Taranaki. It is a real pleasure today also to hold this special taonga which commemorates the historical milestone of the Taranaki iwi signing the Taranaki iwi deed of settlement at Puke Te Whiti on Saturday 5 September 2015. This is something I hold dear to me as we have this discussion.What I find is the most important thing about this is that there is no redress in terms of dollar amounts that will ever help the things that happened in the past. It was absolutely abhorrent; it was absolutely unnecessary. I think the most important thing in doing this settlement is really around making sure that the cultural redress is made. The apologies have been done. It was a real honour to be with Minister Finlayson on the day and I really do want to acknowledge the generosity of Te Atiawa in working through this settlement.I am not on the Māori Affairs Committee but I really look forward to your submissions coming through. I really look forward to taking an intense interest in this process as we work through this piece of legislation. Something that I am really pleased about is that being a Taranaki MP I am able to attend events and hui where we talk a lot about your vision and dreams. I know I cannot make right of the past but what I can do is help in any way that I possibly can with our Government in terms of helping you achieve your visions and dreams for the future.I look forward to the Ngā Motu Marae going up. I live not very far from Paritūtū and I really look forward to working with you going forward. What I wanted to say at this time is “Nāu te raurau nāku te raurau ka ora te iwi.”—with your contribution and my contribution we will prosper. So thank you for the opportunity this morning.MARAMA DAVIDSON (Green): Ā mihi atu ki te mana o te whenua nei arā ko Te Atiawa ki Te Whanga-nui-a-Tara ko Taranaki whānui hoki. Kei te mihi kei te mihi kei te mihi! Kei te mihi hoki ki ō rātou whanaunga koutou kua tae ā-tinana tae ā-wairua hoki ki rō i Te Whare nei mai i ngā rekereke o Te Tupuna Maunga ko Taranaki tēnā koutou katoa.I pīrangi ahau ki te mihi ki ngā hunga mate rātou kua whetūrangitia ki Te Korowai o Ranginui. Ka whakaaro ake au e pā ana ki ngā tini mate e mau ana tātou o Te Whare me ā koutou ngā manuhiri o te rohe o Taranaki nō reira ki ngā mate katoa i waenganui i a tātou i te ata nei moe mai moe mai moe mai rā! E Te Māngai o Te Whare ā tēnā koe! Ki a koutou huri noa i Te Whare tēnā koutou tēnā tātou katoa.He rā whakahirahira tēnei he rā whakahirahira mō ngā iwi o Taranaki Maunga kua tae mai nei mō tēnei ngā pānuitanga tuatahi o ngā pire kerēme. He rā hira mō Te Atiawa Taranaki heoi he rā hira mōku hoki. Ko tēnei te wā tuatahi ka tū au i roto i Te Whare nei ki te kōrero mō ngā pire kerēme. Āe i mua i taku taenga mai nei ki Te Whare Pāremata i te mutunga o tērā tau ēhara au i te tangata tautōhito i te mahi o te huarahi whakatau mō ngā kerēme. Ēngari e mōhio ana ahau he tino whakahirahira te mahi o Te Komiti Whiriwhiri i ngā Take Māori mō ēnei tāke ā ki te titiro ki ngā piki me ngā heke o te huarahi whakatau ki te whakarongo ki ngā whakawhiti kōrero ā Te Karauna me ngā hapū katoa o ngā iwi. He āhuatanga matatini tērā.Nō reira he hōnore nui māku ki te tū mō te wā tuatahi hei māngai whanaketanga Māori o Te Rōpū Kākāriki ki te tautoko i tētahi pire whakataunga i ngā kerēme kia ora! Anei rā tētahi uri o Te Tai Tokerau me Te Tai Rāwhiti tū tonu tōku Maunga o Hokianga ko Te Ramaroa. Tū kaha tōku maunga o Te Araroa ko Te Whetūmatarau tēnā koutou tēnā koutou tēnā koutou katoa! Ā ko Mārama Davidson ahau tēnā koe Maunga Taranaki mai i Te Rau o Te Huia ki Whakaahurangi ki Ōnukutaipari ko tērā te rohe o Te Atiawa.Ka mihi au ki ngā uri katoa o Te Atiawa i tēnei wā. He hōnore māku ki te pānui i te pire nei me te ripoata o ngā hītori me ngā kōrero o ngā tūpuna o Te Atiawa. He uaua ki te pānui i ngā kōrero a ngā mahi raupatu a Te Karauna ngā pakanga i waenganui i Te Karauna me Te Atiawa he ua. Kei te mōhio tātau ko te tīmatanga o ngā pakanga o Taranaki me tētahi o ngā pakanga tuatahi o Aotearoa; te raupatu o Te Poraka Pekapeka kei Waitara i te tekau mā whitu o Poutū-te-rangi i te tau kotahi mano waru rau ono tekau i whakaheke he tauā o Te Karauna ki te rangatira a Wīremu Kīngi Te Rangitāke me te iwi o Te Atiawa. I ngā tau i muri i tērā ka tae anō ngā pakanga me ngā mahi tāhae i te whenua ki te rohe. I kī mai Te Karauna he iwi hara he iwi whakakeke a Te Atiawa ā nā tērā i raupatutia katoatia te whenua o Te Atiawa e Te Karauna te katoa o te whenua! Whakaaro ana ki tērā te katoa o te whenua! Pōuri ana tōku ngākau kia mōhio ai ki tērā! Ahakoa ka hainatia e Wīremu Kīngi me ētahi atu rangatira o Te Atiawa Te Tiriti o Waitangi i te tau kotahi mano waru rau whā tekau ki Waikanae ā ia tau ia tau i wāwāhi a te kāwanatanga i Te Tiriti me ā rātau kupu taurangi ki Te Atiawa.Nō reira kua tae mai tātau ki te wā mō te whakatikatika i ngā hē o Te Karauna ki Te Atiawa. I roto i te pire nei e whakapāha ana Te Karauna ki ngā uri ngā whānau me ngā hapū o Te Atiawa. E whakapāha ana mō ngā pakanga o Taranaki mō ngā tāngata i mate ai i ērā pakanga me ngā whānau i mahue. E whakapāha ana mō ngā mahi raupatu me ngā mōrehu o Parihaka kua whakahereheretia mō ngā take tōrangapū! Mō ngā take tōrangapū pēnei i a au e tū ana i tēnei rā! He tika ēnei whakapāha o Te Karauna!Ā te wā ka uru atu te pire nei ki Te Komiti Whiriwhiri i ngā Take Māori me whakatātari mātou i ngā mea puretumu i roto hoki. E kore e mutu te atawhai o Te Atiawa! Ka mihi ahau ki ngā kaiwhiriwhiri ngā kaimahi ngā kuia me ngā koroua koutou katoa o Te Atiawa e mahi ana kia tae atu ki tēnei wā. Ka mihi hoki ki ngā hapū katoa o Te Atiawa mehemea ka whakaae ka whakahē rānei i te pire. Ko ō mātou nei mahi ki te whakarongo i te katoa o ngā tāpaetanga kōrero ngā kōrero pōuri ngā kōrero mamae ngā kōrero hari me ngā kōrero riri. Kāre Te Rōpū Kākāriki e whakaae ki ngā āhuatanga katoa o te huarahi whakatau nā te mea ka whakatau Te Karauna i te katoa o ngā āhuatanga. Ēhara tērā he rangapū! Ka pīrangi Te Rōpū Kākāriki ki te whakatū i tētahi arotake āhuatanga katoa o te huarahi whakatau ki te whakamana i Te Tiriti o Waitangi i te tino rangatiratanga o ngā hapū me ngā iwi katoa o te whenua.Nō reira e Te Māngai huri noa i Te Whare ki a koutou Te Atiawa he mihi aroha he mihi mahana ki a tātou ki a koutou kua tae mai nei ki te whakamana i ō koutou mokopuna tae ki tēnei wā ā; nō reira tēnā koutou tēnā koutou kia ora mai tātou katoa kia ora.[I pay tribute to the customary authority of this area Te Atiawa ki Te Whanga-nui-a-Tara and the wider Taranaki also; acknowledgments salutations and congratulations. I greet your kinfolk who have arrived here physically and spiritually into this House from the heels of the ancestral mountain Taranaki; kind regards to you all.I want to pay my respects to the deceased those immortalisedas stars in the heavens under the cloak of Sky Father.I am mindful of the myriad deaths we in this House bear and you the visitors from the Taranaki region bear as well and so I say to all the dead amongst us this morning slumber sleep and rest there.Mr Assistant Speaker I acknowledge you and everyone throughout the House so greetings to you and to us all. This is a highly important and momentous day for the tribes of the mountain of Taranaki who have arrived here for this the first reading of the claims bill. It is a great day for TeAtiawaof Taranaki and a day of consequence for me as well. This is the first time for me to stand and take a call in this House to speak about bills relating to claims. Indeed when I arrived in the House towards the end of last year I was not experienced in the settlement of claims process. But I am aware now and recognise the important work the Māori Affairs Committee carries out in regard to these matters in terms of examining the ups and downs in a settlement process and taking heed of consultations the Crown has with all subtribes of all tribes. It is a complex situation.Therefore it is a great honour for me to be standing here for the first time as a spokesperson of the Green Party for Māori development to support a claims settlement bill. I appreciate it. So here I am a descendant of Northland and the East Coast; my mountain Te Ramaroa in Hokianga and Te Whetūmatarau in Te Araroa stand resolute; acknowledgments greetings and salutations to you all. I am Mārama Davidson and I salute you the mountain of Taranaki from Te Rau o Te Huia to Whakaahurangi and to Ōnukutaipari that region of TeAtiawa.At this juncture I acknowledge all the descendants of Te Atiawa. It is a privilege for me to read this bill and the report pertaining to the histories and stories about the ancestors of TeAtiawa. It is hard reading about the acts of confiscation by the Crown and the wars between the Crown and TeAtiawa very hard indeed. We know about the beginning of the Taranaki wars and about some of the first battles in New Zealand; the confiscation of Pekapeka Block at Waitara on 17 March 1860 where a section of Crown troops descended upon chief Wīremu Kīngi Te Rangitāke and the people of TeAtiawa and attacked them. In subsequent years there were further battles and acts of land theft took place once again in the region. The Crown stated that TeAtiawawas a tribe that transgressed and was not a communicative one the consequence being the confiscation of all TeAtiawaland—the whole lot. Consider that the entire land. To become aware of that really saddens me. Despite the fact that Wīremu Kīngi and other esteemed leaders of Te Atiawa signed the Treaty of Waitangi in 1840 at Waikanae the Government breached the Treaty and broke its promises to TeAtiawaeach year after that.Therefore we have arrived at the moment where we address the wrongdoings of the Crown against TeAtiawa. In this bill is an apology by the Crown to the descendants the families and the subtribes of TeAtiawa. It apologises for the Taranaki wars for the people who died and the families left bereft. It apologises for the confiscations andremnants of Parihaka who were imprisoned for political reasons. For political reasons just like me standing here today. These apologies by the Crown are for real.When this bill is referred to the Māori Affairs Committee we must analyse the points of redress in the bill as well. The benevolence of TeAtiawanever ceases to end. I pay tribute to the negotiators the workers the elder men and womenfolk and all of you TeAtiawawho worked to reach this moment. I acknowledge all the subtribes of TeAtiawa whether they agree or do not agree to the bill. Our task is to listen to all submissions: sad painful joyful or irate stories. The Green Party will not agree to all aspects of the settlement process just because the Crown is saying that it will settle everything. That is not a partnership. The Green Party would like to set up a review of all matters pertaining to the settlement process in honouring the Treaty of Waitangi the autonomy of subtribes and of all the tribes of the country.Therefore Mr Assistant Speaker and everyone throughout the House to you TeAtiawa fond and warm regards to us and all of you who have arrived here to empower your grandchildren right up to this moment; soacknowledgments greetings and regards to you collectively and to us all. Thank you.]PITA PARAONE (NZ First):Ā tēnā koe Mr Assistant Speaker. Tēnā tātou e Te Whare ā ki te korero: “Tuia Te Rangi i runga tuia Te Papa ki raro tuituia i te herenga tangata ka puta ki te wheiao ki te ao mārama.” Ā i te mea tuatahi e tika ana kia tautoko ngā mihi i mihingia e aku hoa i roto i Te Whare nei ki te ‘hakatau i a koutou i haere mai tawhiti ki te tautoko me te mātakitaki i te urunga mai o tēnei pire kia ‘hakatau tā koutou wawata ahakoa i roto o te ‘hakaaro o ētahi atu ē ka nui te aroha o Te Karauna ki a koutou ēngari e mōhio nei i a tātou i roto i ngā mamaetanga ngā kōrero ngā hītori hoki ā he āhua iti noa iho tēnei; ka aha tia?Ēngari i mua i te haere tonu o tēnei tū e tika ana kia mihi kau ana ki tēnā o ngā mate kei waenganui i a koutou me ērā atu e kore rātou i waenganui i a tātou i tīmata mai tēnei kaupapa kia mau mai kei waenganui i a tātou i te rā nei nā reira haere mai! Hara mai Taranaki ki tēnei ō tō tātou Whare! Ēhara nō mātou e noho nei i raro i a koutou i te rā nei nō tātou tēnei Whare; nā reira hara mai! Pīkautia mai ngā tini aituā kei waenganui i a koutou kei te tū honohono ki tēnā o ngā mate kei waenganui i a tātou. Nā reira ahakoa ka nui rawa atu ngā mihi mā rātou kāre rātou kia hoki mai! Nā reira e ngā mate haere haere hoki atu!Kua ea te wāhi mā rātou kua hoki mai ki a tātou te hunga ora nā reira tēnā koutou tēnā koutou tēnā koutou! E mihi kau ana ki a koe e te hoa Mahara! Mahara ana i te wā e noho ana koe i roto i Te Whare he Minita! Ko koe anahe i nui mai te aroha ki a au i tō kitenga mai ki a au e noho ana i te taha o te huarahi ka hara mai i runga i tō waka Minita. Ko koe anahe i pātai mai ki a au “e Pita haere mai ki runga!” Nā reira ka nui ngā mihi ki a koe.[Thank you Mr Assistant Speaker. Greetings to us the House and so to the aphorism that says: “As a consequence of the connection of Sky Father above to Mother Earth below mankind emerged into the natural and enlightened world.” In the first instance it is only right that I endorse and add my congratulatory sentiments to those expressed by my colleagues in welcoming you Te Atiawa. Welcome to you who have come from afar to support and witness the arrival of this bill that will settle your aspirations. Although some might think that the Crown is being hugely generous to you we all know that in terms of the hurtful experiences the commentaries and histories this is quite minimal—so what?Before I continue any further it is only right that I acknowledge the deaths amongst you with those who were here at the beginning of this bill but are no longer here today. So welcome draw hither Taranaki to this one of our Houses. Welcome to our House. It does not belong to us sitting here below but rather to you and us to all of us;therefore welcome. Bring forth the myriads of misfortunes from within you and add to that one amongst us. So regardless how much we extol them they will never come back to us. Consequently to you the dead I bid you depart farewell.Now that the part to those dead has been accounted for I come back to us the living and extend my acknowledgments commendations and congratulations to you collectively. Fellow colleague Mahara a particular one for you. I recall a moment when you were a Minister in this House. You were the only Minister who displayed any empathy towards me and a huge one at that. When you saw me alone on the side of road you came along in your ministerial car pulled up then called out: “Jump aboard Pita!”. You were the only Minister who did that. Therefore my utmost thanks to you.]I think it is important that although previous speakers have spoken about the settlement and acknowledged the Minister—and I join with them in acknowledging the Minister—we do articulate a little bit the history that has brought this issue to the House today. I want to do so. Previous speakers—particularly Mr Davis from Tai Tokerau—alluded to the fact that there are members within our wider society who do not necessarily support these settlements and in fact argue that perhaps Māori are continuing to put their hands out. I want to articulate the reasons why we have these claims.I want to say that from 1840 Te Atiawa came under significant pressure to sell their land. This was the year that the Treaty of Waitangi was signed and so I just want to remind those who may be listening to this debate this morning. In the 1840s and 1850s Crown agents sought to purchase Te Atiawa land despite being aware of disagreement amongst the people themselves. By the mid-1850s Crown purchasing had contributed to enmity and fighting within Te Atiawa resulting in the loss of life of some of them.In 1860 the Crown deemed resistance to the survey of the Pekapeka Blockat Waitara led by Te Atiawa rangatira Wīremu Kīngi Te Rangitake to be an act of rebellion and commenced hostilities against him and his followers. A peace agreement was negotiated after 1 year of fighting but unsurprisingly conflict resumed 2 years later and over the following 2 years a number of engagements were fought in Te Atiawa rohe resulting in the destruction of property and loss of life. In 1865 the Crown proclaimed 1.2 million acres of Taranaki land confiscated including all of Te Atiawa rohe. The confiscations were indiscriminate in that they deprived both loyal and “rebel” Māori of the ownership and use of their lands.In 1866 the Compensation Court began the process to return confiscated land to Māori. However most of the readily usable land was already occupied by European settlers. By 1880 most of the Compensation Court’s awards to Te Atiawa individuals had not been implemented. The compensation process created uncertainty and distress amongst the people of Te Atiawa about where they were to live and whether they had security of title.Later in the century most of the Te Atiawa people were supporting Te Whiti o Rongomai and Tohu Kākahi and the movement for Māori peace and independence that they had established at Parihaka. Between 1879 and 1880 many Te Atiawa people participating in campaigns of peaceful resistance which were initiated at Parihaka were exiled to the South Island where they were detained in harsh conditions without trial. I want to just reiterate the point that they were exiled to the South Island and given the climatic changes that they would have had to endure any compensation that we talk about today would certainly not alleviate the pain of that process.Between 1879 and 1880 people participating in campaigns of peaceful resistance continued to be arrested. Some Te Atiawa people who were arrested did receive trials but were then detained beyond the terms of their court imposition. One can only imagine if that sort of activity happened today what the reaction would be.In the early 1880s the West Coast Royal Commission investigated Māori grievances including the failure to implement compensation awards and returned a limited amount of land to Te Atiawa. However virtually all of the land granted to Te Atiawa was under uncustomary individualised title and much of it was rough or inaccessible. In addition the reserves were not returned to Te Atiawa outright but were placed under the control of the public trustee—and we heard Mr Davis make reference to that in his presentation. The public trustee then sold or leased in perpetuity large areas to European farmers and in 1963 the titles of all remaining Taranaki reserves were amalgamated leaving owners without specific interests in customary land. Today less than 5 percent of the area that was reserved for Māori is in Māori freehold ownership.During the 20th century Crown efforts to address Taranaki Māori grievances failed. Some were limited in their scope and others provided for compensation payments that were not discussed with either Te Atiawa or other Taranaki Māori. The Taranaki Maori Claims Settlement Act 1944 stated that the sums were a full settlement of claims relating to the confiscations and Parihaka.I recall in an earlier term in this House that when a particular settlement bill was discussed a member of this House made reference to that particular matter. What he failed to say was that there was no evidence that Te Atiawa or other iwi had agreed to that process. Even now there is some doubt as to whether or not they received anything as a result.Te Atiawa has also experienced significant distress at the degradation of their environment including the loss of indigenous plants and animals and the pollution of waterways and important offshore fishing reefs. This settlement bill is aimed at addressing many of those issues. However as was alluded to by the Minister for Treaty of Waitangi Negotiations there can never be full compensation. We therefore need to recognise the generosity of Te Atiawa in accepting this settlement.I commend this bill to the House and hope that it is in fact referred to the Māori Affairs Committee because I know like all other settlements that although they are well intended there will be members of the affected tribe who will not have any sense of agreement to this settlement and I would like through that process the opportunity to hear their views.Nā reira e tātou mā ahakoa e āhua moata tēnei wā ka whakaaro anō au mēnā he kaupapa Pākehā ā tukuna atu tēnei wāhanga ki te ahiahi nei ēngari he kaupapa Māori koina te take āhua moata tō mātou tū i te rā nei. Nā reira tēnā koe tēnā koutou kia ora mai anō tātou.[Consequently to all of us colleagues and iwi this moment being somewhat early I thought to myself now if this was a non-Māori matter well this part would have been left for this afternoon but because this is a Māori matter that is why we got up a bit earlier today. Therefore greetings and acknowledgments to us all.]JOANNE HAYES (National): Tēnā koe Mr Deputy Speaker. Ā tēnā koe ka nui te mihi atu ki a koutou te whānau whānui o Te Atiawa. Nau mai haere mai ki Te Whare i tēnei rā.[And thank you Mr Deputy Speaker.A huge acknowledgment to you the extensive family of Te Atiawa. Welcome welcome to the House today.]I am pleased to stand to take a call and it is going to be a very brief call because I believe that every minute spoken here on the first reading is a minute longer that you have to wait for your bill to get through the House and through Royal assent so I will keep it quite brief.I just want to pay respect to Wikitōria Keenan for the hard work and the diligence and that “No I’m not going to move.” attitude that she had as a negotiator for Te Atiawa. To not bow down to taking anything less than $87 million for the financial and commercial redress and nearly a million dollars for cultural redress was something that Te Atiawa can be very very proud of so I want to pay her respect as well as Peter Moeahu.Many of my colleagues in the House have given a wonderful historical account of the atrocities that Te Atiawa have faced to get to this point today. As many in the House have said not all the money in the world can resolve or pay you back for the atrocities that you suffered. The conclusion of this piece of legislation as described by a reporter from the Taranaki Daily News will see you as “an economic powerhouse a mega landlord”. And that is just the start because soon very soon you will return to the most amazing economic past that you came from as described by Wīremu Kīngi Te Rangitake. It was described in the history about the plantations the crops and the European-style trading ships from outside that Te Atiawa once enjoyed as an iwi. Although you might not get all the way there it is a start. It is more than zero; it is a start. I commend the bill to the House.Mr DEPUTY SPEAKER: A 5-minute call—the Hon Nanaia Mahuta.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Tēnā tātou katoa. “He hōnore he korōria he maungārongo ki te mata o te whenua he whakaaro pai ki ngā tāngata katoa.” Tēnei ka tāpiri atu i taku mihi maioha ki taku rangatira a Adrian e whakatau ana i a koutou katoa. Ahakoa ngā whakahaeretanga ki mua i te aroaro o Te Pāremata ka tika ka mihi atu rā ki a koutou Te Atiawa Taranaki Iwi tēnei te mihi atu!Tēnei te mihi atu me te hoki mahara hoki mahara ki aua wā o tōku tūpuna a Tāwhiao i te wā i haere ia ki te tiki i tērā taonga i waenganui i a koutou hei noho whakaruruhau hei ārahi i a mātou i ngā wā o ngā toimahatanga. Ko taua taonga anō te taonga e whakatakoto ki te taki o Taupiri Maunga. He taonga i waihotia i ngā wā o ngā toimahatanga. Ko te take raupatu tērā taua toimahatanga ki waenganui i a mātou. Nā Te Pūea anō hei whakaora ai tērā o ngā karakia “Te Pai Mārire” hei noho whakaruruhau hei ārahi i ngā whakatupuranga kia taea e tātou te noho piri i raro i ngā tūmanako o ngā mātua tūpuna arā te whakahoki mai i aua whenua i raupatutia e Te Karauna. Nō reira i raro i ērā o ngā maharatanga tēnei te mihi atu ki a koutou katoa.[Greetings everyone. “Honour glory peace upon earth and goodwill to all people.” I add my affectionate greetings to those of my esteemed colleague Adrian when he welcomed you all. Notwithstanding proceedings before Parliament it is fitting that you are acknowledged Te Atiawa and the tribe of Taranaki and I do so accordingly.In greeting you I am reminded of an occasion when my ancestor Tāwhiao went to fetch that heirloom that peace from amongst you as a means of shielding and guiding us in times of hardship. That heirloom was indeed placed at the base of Mount Taupiri. It is an invaluable treasure left for times of hardship that being confiscation. It was Te Puea also who revived that ritual “Pai Mārire” as a means of protecting and leading the generations that would enable us to remain unified under the aspirations of our forefathers and others in terms of bringing those lands back that the Crown confiscated. And so under those recollections I congratulate you all.]I rise to take a very short call on this bill. I want to recognise Minister Finlayson—you did what Labour could not. Indeed I remember when I was just a young member in the House of Parliament when the Waitangi Tribunal report called the Taranaki Report was released in 1996. It was a preliminary report that gave quite a lot of impetus for any Government of the time to commence negotiations with Taranaki. If I recall correctly when Margaret Wilson was the Minister around about the late 1990s going into the 2000s she did try to start negotiations with the iwi of Taranaki but did not succeed—there were too many issues. So Minister you deserve the accolades that have been given to you in the House. This is indeed a significant time to recognise your efforts on the Treaty settlement front.But how do you encapsulate the significance of the historical events that happened in Taranaki in such a brief moment? You simply cannot so I will not attempt to. But what I will acknowledge is that the people sitting in this gallery Minister are the representation of generations and generations of tūpuna who have carried the burden and the flame of the impact of raupatu on successive generations and are seeking resolution.Today is another step forward in New Zealand’s story. It is a necessary step because we are all trying to put some context around how it is that resilience can survive out of such a harsh and harmful history; how it is that resilience can survive at a time when even now when the Mayor of New Plymouth is arguing for representation on a council the people are judged so harshly; and how it is that resilience can remain there as a symbol of fortitude for the rest of New Zealand to say we have got to reconcile the hurts of the past in order to move forward. It is possible because generations and generations like those represented in the gallery remember the efforts of their parents their grandparents their forefathers and their foremothers—those who have again carried the burden of raupatu. So I want to recognise that today.I want to also recognise that in our role as the Māori Affairs Committee things that we cannot arbitrate over are some of the most hurtful things. For example a number of Wai claims are encapsulated in the Te Atiawa settlement and time and time again this creates a lot of challenge for us because we do have Wai claimants coming to say their views were not taken into account and things like that. I am not predetermining that that will be the type of debate that will come to the select committee but I simply illustrate that these are the types of things we consider during the hearing of a bill. We will listen to those concerns; we will be diligent about ensuring that the deed of settlement that your people signed Te Atiawa is reflected well in the legislation and is implemented because a lot of the instruments here in your settlement require diligence on behalf of the Crown to ensure that what you want to happen will happen. No matter if institutional memory on the Crown side on the Government side is lost—the memory within the iwi will remain and people will uphold the deed and its legislation to ensure that what was agreed to will be for the benefit of the next generation and the generation after them. That is our role in the select committee and we intend to carry out that function.I do want to say briefly that when the Local Government Act was last passed—and this directly resulted out of things that were happening in New Plymouth when the council at the time tried to sell Bell Block—one of the issues that came up before the Local Government and Environment Committee was to strengthen the legislation I think it was sections 138 and 140 to ensure that councils could not just sell off endowment land. That directly resulted from some of the events that were happening in Taranaki that were wrong and you were not at a point where claims were proceeding. So I just called on some of my memory to give some insight that there are people in this House who even though a settlement had not been reached were trying to be diligent in observing the interests of you Te Atiawa going forward. With that said—I have not got a long call; I have got two fingers signalling me to hurry up.Kei te mihi atu ki a koutou katoa—[In congratulating you all—]Mr DEPUTY SPEAKER: In the nicest possible way—Hon NANAIA MAHUTA: To hurry up.Tēnei he whakarāpopoto kōrero hei tuitui ki te maha o ngā korero tēnā koutou katoa.[I curtail this address which is woven into the very many sentiments expressed; well done.]PEENI HENARE (Labour—Tāmaki Makaurau): Hei whakakāingahia i tō tātou Whare i te rā nei e tika ana me tū au ki te tautoko i ngā kōrero kua pātere pai ki roto i a tātou i te rā nei. Ko ngā mihi ki a koutou e ōku tini whanaunga kua tae mai nei ki roto i tō tātou Whare. I a au e tamariki ana i tipu au ki roto i a koutou. I tīmata au ki roto i Te Kohanga Reo o koutou nā koutou te kākano o Te Reo Māori i whakatōngia ki roto i te wairua o tēnei e mihi atu nei.Ka tangi tonu ahau ki ō koutou tini aituā. E te tuakana e Whare kitenga atu i a koe ka hoki ngā mahara ka hoki ngā mahara ki ngā tini aituā kei roto i a koutou kei roto hoki i tō whānau. E tangi auē nei e tangi apakura tēnei ki a rātou kua ngaro atu ki te pō. Rātou i tūkinohia ai ki roto i ngā kōrero kua kōrerohia nei i Te Whare i te rā nei. Rātou kua roa rawa e kawea nei i te mamae nō te wā o ngā mātua o ngā tūpuna. Kāti e moe koutou okioki!Ki roto i ngā huihuinga Māori e te tuakana e Whare kua roa rawa au e mea atu ana ko Te Iwi Māori he iwi pōrangi! He aha te take ka tukuna atu ngā mate kia haere kātahi ka mihi atu me te tangi atu kia hoki wairua mai? I tēnei wā tonu ko ngā wairua ō rātou mā ki roto tonu i te ngako o wēnei kōrero e mihi atu ana ki a koutou! Kua kōrero nei tēnei Whare ki ngā mamaetanga ki ngā tūkinotanga o Te Karauna i a koutou! E kore rawa au e takaroa i wēnei kōrero!Hoi nō he tāpae atu i waku mihi ki a koutou ā tua atu i tērā ka tukuna atu aku mihi ki Te Hōnore Minita kua whakapau kaha ki te whakatutuki i ēnei tūāhuatanga arā ngā kerēme e pā ana ki ngā hapa i taka mai i Te Tiriti o Waitangi. Kāti e mihi atu ana au ki a ia ki āna āpiha ki ngā tāngata katoa! Nā rātou te nuinga o ngā mahi ā kia tae ake ki a tātou ki tēnei wāhanga o te rā nei!Kāti ka huri tū atu ki a koe e Te Pāpā e Mahara e Ngāti Hine mihi mai ki a Te Atiawa e mihi atu nei! Mihi atu ana au ki a koe tō reanga kawea nei i ngā mahi me ngā kōrero a Te Iwi Māori ki roto i tō tātou Whare. Ki te pire ēhara tēnei te takaroa i ngā kōrero. E hari koa ana kua tau mai tēnei pire ki roto i tō tātou Whare i te rā nei ā aianei ka tukuna atu ki Te Rōpū Whiriwhiri i ngā Take Māori. Ko reira ka āta wetewete i ngā kōrero ka haehae i te kiko o ngā kōrero. Ko reira he wāhi pai kia whakarongo tonu tātou ki ngā kōrero a Te Atiawa me ngā rōpū maha kai roto i ō rātou ake whenua. Kāti e Te Māngai o Te Whare ki a tātou katoa e hui ngātahi nei tēnā koutou tēnā koutou e tau ana ki raro.[In bringing a sense of homeliness to our House on this day it is only correct for me to rise in support of the speeches that have been delivered without restraint among us today. My acknowledgments to you my many relatives who have arrived here in our House. As a child I grew up among you and began in one of your Māori-language nursery schools. You sowed the seed of the Māori language in the spirit of this one here welcoming you.I still mourn the myriad of your dead. When I saw youelder sibling Whare my thoughts went back to the very many departed ones within you collectively and your very own family. I lament and grieve tearfully here for them lost into thevoid. They were the ones who were violated and alluded to by the House in the contributions today; and for too long bore the hurt from the time of their parents and ancestors. Enough—rest and sleep peacefully there.Whare my older brother I have often said at various Māori gatherings that Māoridom is a mad lot! Why do they let the dead go accord them a tribute and then ask them to come back spiritually? Indeed at this very moment the spirits are ingrained in these contributions and so I pay a tribute to you the spirits. This House has madereferences to the pains and violations incurred by the Crown upon you. I will not belabour the point in these sentiments.I will however lay my tributes to you upon those accorded already and furthermore commend the honourable Minister the Minister for Treaty of Waitangi Negotiations who has worked tirelessly to execute these situations—namely the claims relating to redress that dropped out of the Treaty of Waitangi. Enough I commend him his officials and everyone. They were the ones who did the bulk of the work that brought us to this part of the day.Before I conclude I turn to you the fatherly figure Mahara; Ngāti Hine acknowledge methis Te Atiawa bidding you welcome Te Atiawa!I thank you and your generation who carried this onerous task representing Māoridom in this our House. And in regard to the bill I do not wish to prolong my comments on it. I am pleased that this bill has arrived in our House today and shortly it will be referred to the Māori Affairs Committee where the essence of its contents will be scrutinised and analysed. That is a good place as well where we will continue to hear what Te Atiawa and the many groups in their own regions have to say. Enough. Mr Deputy Speakerand to us all assembled together congratulations and good luck to you collectively. I resume my seat.]MARAMA FOX (Co-Leader—Māori Party): Ā tēnā koe e Te Mana Whakawā. Nā reira tautokohia ngā mihi kua mihia i tēnei ata ki a koutou kua tae ā-tinana mai me tō koutou tira ngā paunga rahi kai waenganui i a koutou ōku rangatira kai te mihi kai te mihi!Ā tautoko ana ahau i ngā kōrero kua whārikihia nei i te ata ki a rātou mā kua mene atu ki te pō. Nui ngā wā kua haere kē mai ki tēnei Whare ka āwangawanga ahau i te ngarohanga o te tangata kai hea kē rātou? I ahau e whakaaro pēnei ana ka whakaaro mō te hunga mate e kīkī nei i tēnei Whare. Kai konei rā ā-wairua ka rangona tātau i a rātau mā kua mene atu ki te pō. Kai te hiahia rātau ki te whakarongo ki ngā kōrero e whārikihia nei i tēnei rangi kia tutuki pai ngā nawe ngā mamae ngā auwētanga kai waenganui i a tātau nā reira kai te mihi!Kua tautokohia ngā mihi ki a rātau kua wehe atu me te hoki mai anō ki a tātou te hunga ora. Tēnā tātau katoa.[Thank you Mr Deputy Speaker. So I endorse the acknowledgments accorded to you who arrived here physically this morning including your entourage and the remnants of your greater number among you. I salute and congratulate you my esteemed elders.I endorse the tributes expressed this morning to those assembled in the void. There have been many times when I have come into this House and been concerned at the absence of individuals and wondered: where are they? When I am in this state of mind I think about the departed and how they fill up this House spiritually. They are here in spirit. We sense the presenceof those assembled in the void. They want to listen to the speeches being presented today to ensure that anything that is imperfect painful hurtful and tearful is completed well so cheers.The tributes to the departed have been endorsed and so I come back to us the living once again. Best wishes to us all.]Much has been said about Te Atiawa and the massive loss of land the cultural genocide and the situation that we find ourselves in today because of the injustices of the past and so I do not want to deliberate on those things any more but I want to concentrate my comments on a couple of areas that give some context and some personal acknowledgment to just what that meant to these people and to us as a nation.I want to start if I might by reading from the text of the Suppression of Rebellion Act 1863 because the words themselves give gravity to exactly what happened here. So I start. It says: “Whereas a combination for the subversion of the authority of Her Majesty and Her Majesty’s Government has for some time existed amongst certain Aboriginal tribes of this Colony and has now manifested itself in acts of open Rebellion And Whereas persons in prosecution of the said Rebellion have committed murders on some of Her Majesty’s subjects engaged in their peaceful occupations have pillaged their homesteads and burnt and destroyed their property And Whereas the ordinary course of law is wholly inadequate for the suppression of the said Rebellion and the prompt and effectual punishment of those who are guilty of such atrocity and outrage: … It shall be lawful for the Governor … from time to time during the continuance of the said Rebellion to issue his Orders to all persons whom he shall think fit to authorise in that behalf to take the most vigorous and effectual measures for suppressing the said Rebellion in any part of this Colony which shall appear to be necessary for the public safety and for the safety and protection of the persons and properties of Her Majesty’s … loyal subjects”.Hence martial law was enacted empowered by the Governor where and however he saw fit. Anyone taking up arms or aiding or in fact at any time the Governor determined any action to be rebellion martial law could be enacted. What did that mean? Anyone determined to be in breach of this Act was then determined to be committing an act of war or treason. They could be put to death held in penal servitude arrested detained in custody or be subjected to any other action determined necessary including land confiscations.The second part of this kōrero I want to attribute to Danny Keenan who I understand is here. I recognise him and also Wikitōria his mother who is not here with us but is certainly here in spirit I am sure. I want to recognise the kōrero that he wrote in the Mana magazine because it was the first time I ever heard of Wīremu Kīngi. So Mr Keenan quotes the historian Ann Parsonson in describing the rangatira Wīremu as “a chief of great influence and authority who … stood on his dignity and kept his distance from those he saw as … careless of Māori rights”. When he died in 1882 though the Taranaki Herald described him as a “turbulent chief to whom may fairly be attributed the difficulties and troubles Taranaki has passed through”. By the time of his death in 1882 in addition to being left virtually landless the people of Te Atiawa had been subjected to wrongful imprisonment alienation from the whenua death through battle and through lengthy incarceration poverty and then furthermore this ongoing mistrust—demonised by the local settlers and authorities of the time.However in 1927 the royal commission—Danny explains in his article—charged with investigating the confiscation said of Wīremu and his people that they were not in rebellion against the Queen’s sovereignty: “The Natives were treated as rebels and war declared against them before they had engaged in rebellion of any kind and in the circumstances they had no alternative but to fight in self-defence. In their eyes the fight was not against the Queen’s sovereignty but a struggle for house and home”. I think that fairly and clearly sums up exactly what has happened here: determined to be in rebellion and then absolutely shown that that was completely wrong.I just want to conclude with an acknowledgment of the Land Wars petition that has come to the House. The Land Wars petition wants to find a day—and we have had “Parihaka Day” proposed up in the members’ bill ballot but you know we will discuss that. The Land Wars have been called Land Wars because to call them the “Māori Wars” or the “Māori Land Wars” does an injustice. People think that Māori fought against the Crown fought against settlement fought against sovereignty. This is an example of where that is exactly not the case. That is exactly not the case; they defended their rights for house and home. Until we acknowledge in our own country that the first war we engaged in was here in our own whenua enacted upon the people indigenous to this country then we cannot move forward and overcome the issues in the New Plymouth District Council where they blindly cannot see that representation will benefit them not inhibit them—where we cannot even get two street names named for those Māori words; people go “Oh my goodness how will I pronounce them?”.I do not want to take up more time. Danny’s words in recognition of Wīrēmu Kīngi and the Suppression of Rebellion Act itself clearly outline the injustices of the Crown and our people’s overwhelming resilience struggle and tenacious attitude and our ability to roll with the punches and move on. Here we are in all humility willing to work and try again with the people who continue to try to suppress us. I want to acknowledge Te Atiawa and Mahara tēnā koe ā tēnā koutou otirā tēnā mai rā tātau katoa [good luck and at the same time to all of us].RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Deputy Speaker ā tēnā koutou e Te Whare. E Te Atiawa tēnā koutou; nau mai haere mai ki Te Whare Pāremata e takatū nei. Nau mai haere mai ki te whakatutuki I ngā wawata ō rātou mā. He rā nui tēnei he rā whakahirahira.Ka huri ki a rātou kua whetūrangitia haere koutou haere koutou. Hoki mai ki a tātou te hunga ora ki a koutou ngā rangatira huri rauna I Te Whare tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Deputy Speaker and acknowledgments to you the House collectively. Greetings to you Te Atiawa salutations and welcome; welcome to the House of Parliament standing here in readiness. Welcome and welcome to the fulfilment of the aspirations of those others. This is a great and magnificent day.My thoughts turn to those who have passed away and have become immortalised in the night sky. You the deceased journey on depart. I come back now to us the living and to you esteemed ones throughout the House; greetings commendations and congratulations to you collectively and to us all.]Kia ora Mr Deputy Speaker. It is a pleasure to be able to speak at the first reading of this very significant Treaty settlement bill. Can I acknowledge Te Atiawa and those who have travelled from far and wide to come to the House today to witness this historic occasion. We are dealing with Te Atiawa ki Taranaki but as we all know the diaspora of Te Atiawa spreads far and wide far and wide: from Taranaki to Kāpiti to Porirua to Pōneke/Wellington to the top of the South Island—Te Tau Ihu o te Waka a Māui—and stretches all the way over to the Chatham Islands. I have the great pleasure of being a servant to the extended whānau of Te Atiawa in looking after the tūranga of Te Tai Tonga. Can I acknowledge my predecessor who is sitting there the Hon Mahara Okeroa—you are gracing us with your presence in the House today. Tēnā koe e te rangatira.This is a significant bill. I want to encompass the totality of Te Atiawa because of all of the whanaunga connections that bind iwi and all the hapū together. I know that people have travelled from far and wide and it is wonderful that they could be here today. I like to draw on my own connections to things and when I think of Te Atiawa I think of my cousins in Waitara the Tirikatenes and Baileys who are part of the Ōtaraua hapū. My Uncle Charles worked the land and was a very very distinguished Māori Farmer of the Year on two occasions and helped establish Parinihinihi ki Waitotara Inc. I do think of all of those things.I also think back to my grandfather who came into this House in 1932—that was a while ago. He came in as an independent Rātana MP. In his maiden speech he specifically referred to the grievances of the Taranaki people. That was one of the main foci of his mahi—to make sure that those grievances were addressed. It has taken a while—it has taken a while but here we are in 2016 and we are at the first reading for Te Atiawa. Do I have a long call Mr Deputy Speaker? I am not sure.Mr DEPUTY SPEAKER: You do.RINO TIRIKATENE: I do. Oh thank you. I will make sure I extend it out. I do think back to all of those who have gone before and all of the work that goes into these settlements. I have had the privilege of being part of this parliamentary process that we go through formerly as a member of the Māori Affairs Committee considering these bills. It definitely is humbling to acknowledge first and foremost the history and the grievances that are acknowledged through these settlement bills.I do not need to traverse all of the history. I think the most important thing is that the history is documented in black and white and that it is acknowledged by the Crown and the apologies are there as well. Although those might be words on the statute book it means a lot to Te Atiawa whānau whose generations of whānau have had to carry that burden carry the hurt and the mamae [pain]. If there are any real powerful words Māori power words that are on the negative side they would be te muru me te raupatu [the plundering and confiscation]. To have that inflicted upon an iwi is the ultimate of grievances. These people have suffered through that.We are fortunately here at this stage on this occasion addressing these matters and we do it in a very positive proactive and congenial way. I acknowledge all the members of the Māori Affairs Committee who will be considering this bill and no doubt will be going to Taranaki to hear submitters on the bill. From there I am sure more kōrero will come forth. In the meantime I acknowledge my tuakana Kelvin and his speech today. We must never downplay the hurt and the significance of the muru me te raupatu that took place.I was just looking at the New Zealand Government questions and answers on these settlements. They do not talk about anything like that. All they talk about is: what is the cost to the Crown? Is any private land involved? Are the public’s rights affected? Do they have the right to come back in the future? Those questions and answers are tailored to an audience that I believe really needs to know the full historical background to these claims settlements. Although this might put at ease certain private property owners or those who are concerned about the fiscal cost to the Government I am so pleased today that all the speakers in the House have been able to cover in great depth the history the background and the hurt that has been inflicted on our Te Atiawa whānau.I just want to conclude by once again acknowledging Te Atiawa who have come here. I believe that this is—no there are more settlements to come through Taranaki because we have to address the maunga I understand and Parihaka as well. This is one aspect of Te Atiawa—just one aspect. Obviously we have had Te Tau Ihu settled. We have had Port Nicholson settled. I believe Kāpiti and Porirua are in progress. This is just one aspect of the wider Treaty settlement for Te Atiawa and it certainly is a pleasure to be able to speak at this first reading. I commend this bill to the House. Kia ora tātou.Dr SHANE RETI (National—Whangarei): Tēnā koe Mr Deputy Speaker. It is a pleasure to speak in the final call on the Te Atiawa Claims Settlement Bill. E rau rangatira mā ngā mihi ki a koutou i tēnei rā mō tēnei mahi hirahira. Nau mau haere mai.[Esteemed ones of a hundredfold acknowledgments to you on this day in regard to this magnificent accomplishment. Welcome welcome.]I wanted just very briefly to speak to some of the introductory sentences at key parts of this bill because what is said is enlightening but what is written is binding. So I think it is important to cover some of these points. There are five key points to this bill.Let me start with the acknowledgment. The opening sentence to the acknowledgment states: “The Crown acknowledges that despite previous efforts made in the twentieth century it has failed to deal in an appropriate way with the grievances of Te Atiawa and that the recognition of these grievances is long overdue. The Crown hereby recognises the legitimacy of the historical grievances of Te Atiawa”. It then concludes the acknowledgment with the statement “The Crown acknowledges that its breaches of the Treaty of Waitangi and its principles during the nineteenth and twentieth centuries have together significantly undermined the traditional systems of authority and economic capacity of Te Atiawa and the physical cultural and spiritual well-being of its people. The Crown acknowledges that it has failed to protect the rangatiratanga of Te Atiawa in breach of its obligations under Article Two of the Treaty of Waitangi.”There are several key parts here. The apology follows. Part 1 clause 15 talks about the settlement being final. The cultural redress follows in Part 2 clauses 26 and 27: cultural redress under conservation protocols fishery protocols and taonga tūturu which is further defined under the Protected Objects Act. That is kind of interesting because as defined in that Act taonga tūturu relates to an object that relates to Māori culture history or society and that was or appears to have been manufactured or modified in New Zealand by Māori or brought into New Zealand by Māori or used by Māori and is more than 50 years old. That is encompassed under the cultural redress. The final part is the commercial redress which talks about the ability of the Crown to transfer properties. The Minister of Conservation may grant easement and the right of first refusal on right of first refusal land—that is a very short summary.Negotiations began decades ago on this settlement and many who have worked on this are not here today. Many have taken that long last walk to our heavenly father and they are advancing the prosperity of their people their values and their traditions. So we give them thanks and we commend their bill to this House today. Thank you.Bill read a first time.Bill referred to the Māori Affairs Committee.Waiata