Volume 694 Week 57 - Tuesday 22 October 2013(continued on Wednesday 23 October 2013)Text is incorporated into the Bound VolumeVolume 694 Week 57 - Tuesday 22 October 2013(continued on Wednesday 23 October 2013)[Sitting date: 22 October 2013. Volume:694;Page:14129. Text is incorporated into the Bound Volume.]Tuesday 22 October 2013(continued on Wednesday 23 October 2013)Business of the HouseTE URUROA FLAVELL (Co-Leader—Māori Party): Tēnā koe Mr Deputy Speaker. Mōrena kia ora tātou. He rangi nui whakaharahara tēnei mō ngā mea e noho mai rā i runga ake nei. Kua eke mai ētahi o Tūhoe kua eke mai te whānau o Mokomoko. Ko tāku ko te Whare he inoi noa atu kia riro mā tētahi o rātou tētahi karakia i te tīmatanga mai o tēnei rā hei whakatūwhera i te āhuatanga ō wā tātou nohotahi. Kei te mōhio tonu au ki te nuinga o te wā ko koe tērā Mr Deputy Speaker; ko koe tērā e kawe nei i tō tātou karakia i te tīmatanga mai o te rā. He rā hou tēnei. Kua mutu ngā mahi o nanahi. Kua ara mai te rā kua moe te pō. Ko tāku ki a koe otirā ki te Whare kia tukuna te kupu kōrero karakia nei ki tētahi hei kawe i tō tātou karakia hei wāwāhi i ngā kōrero.[Thank you Mr Deputy Speaker. Good morning and greetings to us all. This is a very important day for those people seated above. Some people from Tūhoe have arrived here and also the Mokomoko family. I just wanted to ask the House whether we could allow for one of them to conduct the prayers this morning to open the proceedings of our joint gathering. I know very well that on most occasions this is your job Mr Deputy Speaker; you generally conduct the prayers to begin our day. This is a new day. Yesterday’s business is over. A new day has arisen as the night takes respite. My point to you indeed to the House is that we allow for one of them to conduct our prayers as a way to open our discussions.]Mr DEPUTY SPEAKER: I understand that you are seeking leave for that to happen so I will put the leave. Leave is sought for a karakia to be held to commence proceedings today. Is there anyone opposed to that course of action? There is not. Would one of the whānau from the gallery like to lead the karakia.KarakiaTe Urewera-Tūhoe BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I moveThat the Te Urewera-Tūhoe Bill be now read a first time. I nominate the Māori Affairs Committee to consider the bill. This is a very important day. We are debating a bill to resolve the historical grievances of Ngāi Tūhoe. It is not however the first time that this House has debated these issues. But hopefully as a result of our work this time the Crown will learn something from its previous mistakes and the Tūhoe-Crown relationship will henceforth be very positive.The history of Tūhoe’s interactions with the Crown is summarised in Part 1 of the bill but a few words can never adequately explain all that has happened. I ask anyone who doubts the wisdom of what the Government is proposing to do to go behind the summary of the acknowledgments in the historical account and look at the primary facts. Take for example acknowledgment (6) in clause 8 of the bill. It talks about Parliament enacting the Urewera District Native Reserve Act 1896 which provided for local self-government over Te Urewera and for decisions about the use of land to be made collectively and according to Māori custom.So what did happen in 1895-96 that resulted in the Urewera legislation? At that time the then Premier Richard Seddon had been concerned about Te Urewera and visited Ngāi Tūhoe. Apparently Seddon almost drowned when he crossed Lake Waikaremoanato meet some of the rangatira. There were also a number of Tūhoe delegations who visited Wellington. After many discussions Seddon agreed to introduce the Urewera legislation. Ngāi Tūhoe representatives were in the gallery for those debates just as they are here today.It is instructive to read theHansard from the bill’s first reading in the House. This is what Seddon had to say: “… after having seen the country and after having listened attentively to what was put forward by the Tūhoe people I have come to the conclusion that if the promise made many many years ago … to the Tuhoe had then been kept if we had given the same powers and privileges which we are proposing to give under this Bill a lot of the trouble that has arisen [and which has been the cause of bloodshed]—which has been the cause of an otherwise well-disposed people being estranged from the rest of the colony—would have been avoided.”The next acknowledgment in clause 8 explains how that legislation was undermined between 1896 and 1921 and then repealed without any reference to Tūhoe. In 1954 the Crown established Te Urewera National Park which included most of Ngāi Tūhoe’s traditional lands. The Crown did not consult Tūhoe about this and did not recognise Tūhoe as having any special interest in Te Urewera or its management. So throughout the 20th century the story has been one of Tūhoe being ignored and not consulted on decisions affecting their rohe.Tūhoe has always tried to approach resolution of its dispute with the Crown in a principled and determined manner but up in Te Urewera the messages about the unfairness of it all have been passed down from generation to generation. Indeed I will never forget the elderly gentleman whom I met at Ruātoki who said to me in relation to the events of 2007: “I said to my grandchildren: ‘It happened to my grandparents and now it’s happening to you.’”Given this history this Government is determined to address these issues not because they are necessarily easy to resolve and not because they are politically popular or there are votes in it but because it is the right thing to do. The legislation we are debating today contains more than a historical account of what happened in the past together with an apology and compensation. It is also a forward-looking arrangement that has the potential to produce very positive results for Tūhoe and the Crown. The fact that it is happening is because the Crown has been given a second chance to work with Tūhoe in an honourable manner. So the past is very important. As is so often said ignore the history and one is doomed to repeat it.Key to success will be the post-settlement relationships. This of course applies to all settled iwi and that is why the Crown has established a post-settlement unit to monitor the progress of settlements to audit them and to ensure that undertakings given on behalf of the Crown are honoured not just tomorrow but in 50 years’ time.Let me now turn to some of the detail of the bill. This legislation comprises two bills which it will be divided into at the Committee of the whole House stage. First the bill gives effect to the undertakings by the Crown in the Tūhoe deed of settlement. It includes the Crown acknowledgments and apology cultural and commercial redress packages and provisions consolidating Tūhoe’s governance entities. A forward-looking and exciting aspect of the deed of settlement is the social agreement. Its dual aims are both to build Ngāi Tūhoe’s capability to manage its own affairs and to improve the Crown’s delivery of services in Te Urewera. A number of Government agencies are already working with Ngāi Tūhoe in a number of areas from housing to the delivery of primary care services and ensuring that education is underpinned by a Tūhoe philosophy. Child Youth and Family is assisting Tūhoe to achieve their goal of having no Tūhoe tamariki in Child Youth and Family care.To the few people left in this country who still talk about Māori privilege and special treatment for Māori my answer to them is to visitRuatāhuna orRuātoki. Let them see the reality. Big issues need to be addressed within the rohe of Ngāi Tūhoe. The Crown and Tūhoe are going to work together to address them.The second piece of legislation addresses Te Urewera. For too long the people of Ngāi Tūhoe have been locked out of having any say in the affairs of Te Urewera. This has been most unfair particularly when one looks at the map and sees the extent of privately owned Māori land. This bill rectifies terrible historical wrongs.Te Urewera will have its own legal identity. It will not be governed by the National Parks Act but will be administered by a board made up of Crown and Tūhoe representatives. After a short initial period the board will contain a Tūhoe majority and this is as it should be. One of Tūhoe’s goals throughout the negotiations was to provide for the reconnection of Tūhoe to Te Urewera and for that connection to be strengthened through Tūhoe’s role in its governance and management. Public access will continue. Tūhoe has always welcomed visitors and public input into management and public access will be guaranteed.Finally work is now under way to explore international recognition for Te Urewera such as a Unesco biosphere reserve like the Everglades in Florida. I met with Unesco on this issue last week and told the officials that decisions on this issue will be for the new board to determine.So I finish this short speech by acknowledging the people of Tūhoe who have carried their grievances through the generations. I will leave individual acknowledgments until my third reading speech because so many have worked tirelessly to get to this stage and in this speech I cannot do all those people justice by mentioning just a few names. I commend this bill to the House and to the tender care of Mr Henare’s Māori Affairs Committee.Hon SHANE JONES (Labour): Ā i te tuatahi ka huri ki Te Reo Māori. Kāti e ngā uri a Tūhoe-Pōtiki e ngā mokopuna a Tūtakangahau Te Umuariki a Kererū a rātou mā nā rātou tēnei kaupapa i poipoi i roto i te ao kōhatu heke iho ki a koutou tēnei mātou o te Whare e tuku mihi atu ki a koutou i roto i tēnei rangi ka whakaterengia tēnei waka ahakoa ko āna tā moko kei te kapu o te pepa ko tana wairua kei te ngākau me te wairua o te hunga e tautoko ana i tēnei kaupapa i tēneki rā. Nā reira tēnā koutou tēnā koutou mai i ngā raorao mai i ngā marae Huiarau te tihi o Maungapōhatu huri noa ki te tutukitanga ki Te Moana-a-Toi tēnei mātou te mihi atu ki a koutou kua tatū mai ki Te Ūpoko-o-Te-Ika.Ahau nei e mahara ana ki te rārangi o ngā kōrero i titoa e te hau tupua o te ao Māori mō te kaitito wahine a Mihitekapua. Nāna te kī: “Te roa o te whenua te tāpae atu rā. Noho ana hoki ahau i Pōneke. Awhi ana ahau i a koe e te Karauna. He whakairitanga tēnei mō te mate o taku tinana.” Tāku ki a tātou ngā kupu i oti i tēnā kuia o roto o Tūhoe he whakatūpato i tēnei reanga e tū nei me ngā mokopuna e haere ake nei. Waiho hei kōrerotanga mā ā tātou tamariki ki te marae otirā me huri tātou ki te whitinga o te rā. Nā reira tēnā koutou katoa.[Firstly I turn to speak in Māori. So to the descendants of Tūhoe-Pōtiki the grandchildren of Tūtakangahau Te Umuariki Kererū and others who nurtured this matter in days long past and handed down now to you we of the House offer this acknowledgment to you in this day that this vessel is launched: even though its designs are contained in the hollow of the paper its spirit is with the heart and soul of those supporting this matter on this day. Greetings and salutations to you from the lowlands the courtyards mountain of Huiarau summit of Maungapōhatu and eventually the extent of the Bay of Plenty. We salute you who have arrived here in Wellington.For me particularly I recall the line of words that Mihitekapua the greatest female Māori composer of Māoridom composed. She stated: “The land that lay out before me is long. I also live in Wellington. I embrace you the Crown. A suspension of this would be the death of my body.” My interpretation to us is that the words that elderly woman from within Tūhoe came up with serve as a caution for this present generation and for the grandchildren still to come. Leave it as something for our children to talk about on the courtyard but at the same time we must turn to the rising of the sun. Greetings therefore to you all.]In our Māori language I have recited a verse from one of the great composers of Te Ao Māori from Te Urewera-Tūhoe region Mihikitekapua where in English what she said was: “I travelled such a long way to reach distant Wellington. When I embrace you Crown I know it will destroy me.” This is a day when the descendants of that kuia—and indeed on my side of the House the descendant of Richard Seddon in the form of David Cunliffe whose tupuna 100 years ago went to Galatea Waikaremoana Ruātoki and Ruatāhuna to meet and discuss with the chiefs of that time. The fact that he was brave enough to do it 100 years ago when today the average Kiwi hardly knows where these places are let alone has visited them is testimony to not only how small our country is but also how history actually has a way of reminding us that it is both political and personal.We stand to support this bill the Te Urewera-Tūhoe Bill. We stand to support this bill knowing that over the last 10 years members on my side of the House have had to endure an episode that has not been a proud moment in the affairs between the Crown and Tūhoe and I refer here very briefly to what has become known in the media as the police raids. It was a bleak day and I salute the Minister for Treaty of Waitangi Negotiations in his willingness not to shy away from that issue in the various commentaries that have been developed and reported upon as the Minister has brought this kaupapa to the House in this form. It was a very regrettable incident and my senior colleague Annette King sitting to my left was unfortunately at that point in time the Minister of Police. Though not responsible for the affairs of the police she has apologised on a number of occasions for the hurt and the anguish that that episode represented. I want to say that in the context of this bill because we will not leave any stone unturned to ensure that not only is this bill supported but the select committee process gets every level of support it deserves from our side of the House.It was in 1871 that the Tūhoe elders conceived of and composed a set of policies that have become known as the “whitu tekau” which is translated from Māori as “the seventy”. In Māori it simply was kaua te rori kaua te rūri kaua te rīhi kaua te hoko. In the 1890s it fell to Seddon and his Māori colleague Carroll to try to give practical expression to that via the passage of legislation. As the Minister has pointed out although the bill was debated at the time and law was passed it was observed in the breach not in honouring it.So today this piece of legislation is very significant because this is an iwi that had it not been for their matua Tūtakangahau there would be no Elsdon Best books for anthropology ethnography and Māori students and the other host of souls who go to university and want to read Elsdon Best. I must confess that I was not one of them. This is also the people who amongst Māoridom have been regarded as the final bastion for the quality of our Māori language and I want to salute those families who have endeavoured to maintain that kaupapa. I will not isolate particular individuals. It is better that that task fall to the third reading speeches because it is going to be quite a demanding process for my colleague Tau Henare to shepherd the bill through the Māori Affairs Committee.This is significant in what it does to one of our national parks. Make no mistake that I along with my colleagues was extremely surprised that the Minister for Treaty of Waitangi Negotiations was able to carry the support of his senior colleagues and bring this forward as a model of governance kaitiakitanga and embedding Māori in the—they are already in the soil but embedding them in the spirit of the new law and in the application of the new law. It is something—I have not a doubt in my mind—that never would have been attempted or indeed delivered upon in the time of our predecessors Helen Clark and Geoffrey Palmer. So the fact that you have done that and that we support you shows that there is a maturing amongst the Pākehā people of that particular region. But broadly speaking the media are not prepared to pick these issues up to divide us.The real test lies in the actual execution and the application. We support the notion that these settlements should be checked up on from time to time. This is an area where the challenges are large because it is a region that has been overlooked and neglected. Although this kaupapa does represent a transfer of financial capital and land to turn that capital and land into a durable flow of economic good and benefit will be an exacting task. But that is not for us. We are the parliamentarians today who want to work together to ensure that this piece of legislation actually passes with minimal drama.I want to quote from 1869 after Tūhoe consented for Te Kooti Arikirangi to enter their territory. This is what is attributed to Te Kooti—the words received by Moses: “Tango ana ahau i a koutou hei iwi mōku. Ko ahau hei Atua mō koutou. Mōhio koutou ko Ihowa ahau ko koutou nōki te iwi o te Kawenata.” I take you as my people. I will be your God and you will know I am Jehovah. You are the people of the covenant. The covenant takes a new shape and form today in the representation of this legislation. It is imbued with spiritual significance the heritage of the people and the honour of the Crown. For those reasons it is important that all parties join together and demonstrate to the Treaty partners that our generation is serious about upholding the duties of history and also about working together so the future and its potential and its promise are delivered not only for Tūhoe but for our entire country. Tēnā koutou. Kia ora koutou katoa.Hon ANNE TOLLEY (Minister of Police): Tēnā koe Mr Deputy Speaker. Tēnā koutou e te Whare. A large part of Te Urewera and other parts of the Tūhoe rohe including the centres of Tāneatua and Maungapōhatu fall within the East Coast electorate which I have the great privilege to represent here in Parliament. It is a huge honour for me to stand here today to speak at this first reading of the Te Urewera - Tūhoe Bill. The National-led Government is making great progress on completing final and durable settlements of Treaty of Waitangi claims. This today is one of the most significant settlements during my time in the House. I want to acknowledge those from Tūhoe who have travelled down to Wellington today to speed this settlement on its final journey.Settlements recognise and right the wrongs of the past and strengthen the partnership between the Crown and Māori. Settlements also help iwi unlock economic potential and boost regional and provincial areas. It is the right thing to do and it benefits all New Zealanders. This settlement will bring great benefits to the region. It will be a boon for the people of Tūhoe and for regional economic development on the East Coast. So how does it do that? Well firstly this settlement reconnects Tūhoe with its homeland of Te Urewera. It gives them a financial base with which to help their people prosper where they are born and it provides them with the means to make choices for themselves.Most obviously the settlement provides for commercial redress of $170 million. So secondly this allows the iwi to develop an economic base. I well remember—I think it was 2009 actually—Tāmati Kruger and Matt Te Pou sitting in my electorate office inWhakatāne explaining this to me and saying that this was dependent upon the return to Tūhoe of Te Urewera. I said to them: “I just can’t see that ever happening. It’s a national park. I can’t see that ever happening. I understand what you are saying but it is so hard to do.” But we have done it. Together we have done it. Tūhoe has already begun the process of revitalising Tāneatua with the construction of its outstanding new high-tech tribal community centre and headquarters—New Zealand’s first living building sourced largely from local materials. So they are already showing economic and environmental leadership. The tribe has the experience and aspirations for ecotourism in this pristine part of the country.However just as important is the sense of a new relationship between the iwi its neighbours and the communities of the region. In a formal sense the settlement provides for relationship agreements with some Government agencies and exploration of such agreements with key local authorities. In a practical sense the process of agreeing on a historical account and the apology of the Crown in recognition of the wrongs of the past smoothes the way for opportunities for forward-looking collaboration and common purpose. Tūhoe can now feel free to participate properly as leaders in the region that is their home without feelings of estrangement.Tāmati Kruger who has provided superb leadership to his people said on3rd Degree that he saw mana motuhake as “inter-independence”. He said: “We quite like being part of the region part of the district. We are part of New Zealand. We like to think we have dual citizenship.” An example of that was in theGisborne Herald recently. It reported that the Wairoa Whakatāne and Rotorua councils along with Tūhoe are working together on proposals for improvement to State Highway 38 which is still the only unsealed part of the State highway system to make it more user-friendly. Those of us who have travelled along that magnificent road know that you get pastMurupara and all of a sudden it goes down to what could be described as a goat track through some magnificent country—17 kilometres I think it is of shuddering gravel. That would be a great project to see completed although some of the locals are a bit worried because they do not like too many people going there.Mana motuhake redress relates to improved relationships between Tūhoe and the Crown and the delivery of Government and iwi services to Tūhoe communities. It includes the Crown-Tūhoe relationship agreement signed in 2011 which provides a foundation for how Tūhoe and the Crown will work together and the social service management plan which covers relationships with and the management and delivery of services by key Crown agencies and Tūhoe over the long term. The initial planning is for 5 years of the eventual 40-year period. It sets out how the Ministry of Education the Ministry of Social Development the Ministry of Business Innovation and Employment and the three district health boards in the area will work with Tūhoe to address the disadvantaged and improve social outcomes in Te Urewera. Tūhoe is engaged throughout in the same spirit of inclusiveness. During negotiations over the often difficult subject of Te Urewera they engaged extensively with other users of the park in order to define different groups’ expectations and values for the area. Not surprisingly there was a great deal of shared values in terms of the importance of biodiversity conservation and access.The innovative redress in this bill reflects a Tūhoe view that Te Urewera is its own identity has its own intrinsic rights and interests and provides for Tūhoe and the Crown’s representatives to govern Te Urewera in its own best interests while maintaining access for all. To those of us who know love and respect Te Urewera that is absolutely correct. It stands alone. It is often surrounded in mist—often secretive hiding its beauty which is revealed only to those who appreciate it especially if you aretrying to fish on Lake Waikaremoana. But it does have its own personality. It does have its own breathtaking beauty and it is and always has been an identity in its own right.But we need laws to encapsulate that so the current national park land will be vested in a Te Urewera legal entity and protected under new stand-alone legislation. This legislation will recognise and provide for cultural values associated with Te Urewera and will include key principles relating to the protection of biodiversity natural and historic heritage public input into management and public access into the future. This is a significant bill for Tūhoe for the East Coast region and for New Zealand and I speed it on its way through this House. Kia ora tātou.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato): He hōnore he korōria he maungarongo ki te mata o te whenua he whakaaro pai ki ngā tāngata katoa. Arohaina ngā tāina me ngā tuākana i raro i te whakaaro kotahi i raro i te tuanui o tēnei Whare. Ngāi Tūhoe tēnei te mihi atu ki a koutou katoa. Ki a tātou pai mārire. Nei anō te mihi maioha ki a koutou mai i a Waikato-Maniapoto me ērā o ngā hononga kei waenganui i a tāua hei tū kei roto i Ōrākau ki te pupuri ā tātou whenua arā hei hāpai i ērā o ngā wawata o ngā mātua tūpuna te mana motuhake o ō tātou iwi Māori. Nō reira tēnei te mihi atu ki a koutou katoa.[Honour glory peace upon the face of the Earth and goodwill to all mankind. Be of one mind under the roof of this House in being charitable to the younger and older siblings. I acknowledge you all the people of Tūhoe. Goodness and peace to us. An affectionate greeting once again from me to those of you collectively from Waikato-Maniapoto and those connections within you and me in Ōrākau. They hold our lands. In other words they elevate those other aspirations of the parents the ancestors and the independence of our Māori people. So I salute you all.]It is a great privilege to be able to support the passage of this bill the Te Urewera-Tūhoe Bill to the Māori Affairs Committee and to its final stages. We are in a moment of history that only in hindsight will people be able to recognise the significance of what is being achieved in the Tūhoe settlement. This is an important day for New Zealand not just for Tūhoe.I was reminded of all the great orators who have spoken in this House throughout the years on a number of I guess testy issues that have tested our aptitude as a nation to really live what it means to be a truly bicultural nation having greater regard to the aspirations of iwi of Māori in New Zealand and in the formation of our identity as a country. Just as we have great orators I thought I would draw on one of the great poems of a poet who is well known to you because it tells a story that I want to be able to draw on in my contribution. It goes like this:Had I the heavens’ embroidered clothsEnwrought with golden and silver lightThe blue and the dim and the dark clothsOf night and light and the half-lightI would spread the cloths under your feet:But I being poor have only my dreams;I have spread my dreams under your feet;Tread softly because you tread on my dreams.This in a sense draws upon the spirits of those ancestors I believe of Tūhoe and many others like them who had great aspirations to live in a country that they could hold on to enjoy preserve bring up children in and say: “This is ours.” But our chequered history has meant that so much of that hope and aspiration has been impacted on by interactions with the Crown.I hesitate to tell the history of others within the context of Treaty settlements because I know how important it is. But for anyone listening to this debate today a very important part of the Treaty settlement process is to have the history recorded in the deed of settlement and referred to within the context of legislation. And because we go through this debate referring to how significant these Treaty settlements are—and most important for Tūhoe today—for those young children who hope to build our nation in a way that makes mana motuhake the Treaty partnership a living spirit within our national identity it is important that they draw on the words that come into this House.As I looked at the aspects of this Treaty settlement there were a number of things that I felt compelled to say in its first reading. I too am not proud of Labour’s time in Government with regard to the police raids but what it has done is necessitate the commitment of both sides of the House to having an enduring Treaty settlement. So I am sure that in the future Labour’s track record on the Tūhoe settlement will be tested against the hopes and aspirations of the mana motuhake agreement and we will also be ensuring and committing to long-term enduring aspects of the way in which Te Urewera will be looked after in the future. I would like to be able to stand as testimony to say that this is a working living relationship that has been forged.So out of some very difficult times come some very positive opportunities. I want to commend the Minister for Treaty of Waitangi Negotiations for being able to extend his vision around the way of looking at some very unique features of this particular settlement that are not in any other: firstly the way in which Te Urewera has been conferred its own identity. That in itself is a significant milestone in the way that we are looking at our lands our resources. The ability to look after them for future generations recognising that Te Urewera has its own identity inherently within that a mauri of its own and inherently in that the need to look after it for the preservation of its food source and identity for the people growing up and living around Te Urewera is significant. I would like through the select committee process to learn a little bit more about that if for nothing else than to see how that particular legislative approach can continue to innovate our way of looking at ongoing resource management conservation within the context of other areas in the country.I am excited by this settlement. I am excited by the opportunity that it provides for the people of Tūhoe to push their expectations on the way in which regulatory functions are carried out and management plans are implemented effectively taking account of tikanga. I am excited by the fact that it puts a higher regard on the Department of Conservation to really live the strongest principle that it has in the Conservation Act to give effect to the Treaty of Waitangi principles. This I predict will be a pillar of future lawmaking approaches going forward as we continue to review the benefits that Treaty settlements have provided.There is also some explanation within the bill and detail around the governance entity the selection of trustees and how that is going to be approached. If I could perhaps offer a few comments—you know this has never been easy for any iwi going into a Treaty settlement process and I do not think anyone is immune to the challenges of having to ask themselves: “How do we want to reorganise ourselves for the future so that we’re going to have regard for everybody who is entitled to benefit from a settlement and also have a say through our governance instruments and arrangements?”. Again this is not the time to ask questions and seek answers but at the select committee level there will be a high rate of interest from members I suspect in the way in which Tūhoe has approached this significant question. If we can ensure that the governance entities are as robust as they can be within the context in which they have been designed then that is going to give the next generation greater opportunity and hope that what has been preserved for now will continue to be there for tomorrow.The other part of this settlement that excites me is the fact that it is an affirmation of a history that has not been as well understood by broader New Zealand. Correcting place names is an important part of that. Once we begin to ensure that place names are corrected and references within the context of our history are revealed in ways that become real so that when people passing through on that road that Anne Tolley was talking about which I have probably been on only once—Hon Member: Shame on you!Hon NANAIA MAHUTA: I know and it was a long trip too. What it will reveal to those passing through Te Urewera is that they are in a very special part of the country. Place names do that rectifying history does that and recognising just how important the footprint is that Tūhoe has over its relationship with its domain is so significant.Again this is a first reading speech. There is so much more to say about the bill. I hope that the select committee process will not be too taxing for those who have toiled long and hard to get it to this point—over 5 years I would say. But we will give it the full attention it deserves to ensure that the expectations that have been set out in the deed align with the legislation. That is our job. It is a small part of a bigger wheel that has already been put in train but can I say that we are in a historical moment for this nation. Tūhoe being here today to settle their historical grievances means that the settlement will endure and on both sides of the House we need to ensure that we commit to an enduring relationship. Kia ora koutou.METIRIA TUREI (Co-Leader—Green): Tēnā koe Mr Deputy Speaker. Tēnā koutou e te Whare. E te manuhiri tūārangi ngā kaumātua ngā rangatira ngā tuākana koutou o Ngāi Tūhoe kua tae tautoko mai i tēnei rā nau mai haere mai whakatau mai.[Thank you Mr Deputy Speaker. Greetings to you collectively the House. To the visitors from afar elders leaders elder sisters brothers and cousins to you collectively of the Tūhoe tribe who have arrived here in support today welcome welcome and welcome here.]When you read through the historical account that is written in the Te Urewera-Tūhoe Bill you realise the extent to which we are all victims of history destined to repeat it unless the lessons are truly learnt. I was pleased to hear the Minister for Treaty of Waitangi Negotiations speaking about exactly that in his first reading address this morning because when it comes to issues concerning Te Tiriti o Waitangi the Crown does seem hell-bent on repeating the colonisation process over and over again.Tūhoe as much as others know this only too well. From the historical account in the bill you can see this repeated cycle where Tūhoe assert their absolute and unequivocal sovereignty—their nationhood—but the Crown then uses force to put down their rangatiratanga. It then creates some kind of legal structure that although rhetorically it is supposed to deliver some restitution is actually designed to take even further land resources and mana from iwi. Then some decades later there is an apology for all of those past actions.So what is an apology worth? History has repeated itself over and over in Tūhoe and now of course Tūhoe is owed yet another apology from the Crown which may still take some years to come. Just a few weeks ago it was the anniversary of the Tūhoe raids which was just the most recent example of where the Crown went into Tūhoe territory used the full force of the State against whānau kuia kaumātua and tamariki and used yet again the same justifications that have been used for 150 years for the exercise and abuse of that power. May Tūhoe not have to wait a century for an apology for that process—for that colonial invasion of Tūhoe lands.Looking at the history so that people can see how it has been repeated Tūhoe was subjected to a completely unjust and entirely unjustifiable confiscation of land in 1865. They were not in rebellion; they were simply living as they always have and alwaysintended to as an independent nation as was their right then and is their right now. The damage caused at that early stage was made significantly worse by the compensation court process which returned much of the confiscated land to other Māori but excluded Tūhoe from the land that they had traditionally occupied and cultivated.After the confiscation the Crown waged war in Te Urewera used scorched earth tactics extensively and was responsible for the execution of unarmed prisoners and the killing of non-combatants. Those wars caused Tūhoe to suffer widespread starvation and extensive loss of life. Tūhoe went from being a strong truly independent nation to being a small largely landless group all within a 5-year period.Eventually the Crown withdrew its forces and agreed to leave Tūhoe to manage their own affairs—that sounds rather familiar. A governing council of chiefs Te Whitu Tekau was then established to uphold the mana motuhake in Te Urewera. But then there was the Native Land Court yet another grand idea a grand structure of Government which helped to further alienate the remaining land. The Crown indeed induced Tūhoe to sell a large area of land at Waikaremoana by threatening to confiscate their interests if they did not sell.In 1896 Parliament enacted the Urewera District Native Reserve Act. This provided for local self-government over 656000 acres of the Urewera Reserve and for decisions about the use of that land to be made collectively and according to Māori custom. Tūhoe at that time quite rightly believed that this system would protect their lands from sale and would deliver them genuine decision-making but the Crown did not implement the self-government provisions of that Act and it undermined its protective provisions. Let that not be the case again.Further dodgy tactics and in my view racist law were used by the State to take even more land. Harsh tactics were used to acquire land at Waikaremoana where the Crown assumed control over Lake Waikaremoana and resisted for decades attempts by the owners to secure title to the lake bed.In 1916 70 armed police arrested Tūhoe prophet Rua Kēnana at Maungapōhatu. Two Tūhoe men were killed during that arrest. Rua was cleared of eight charges including sedition but was convicted of “moral resistance”. He was convicted of moral resistance which was the only justifiable action in the face of decades of abuse of power of threats of structural racism and discrimination and of murder—moral resistance.The history continues. In 1954 the Crown established Te Urewera National Park which included most of Tūhoe’s traditional lands. The Crown consulted Tūhoe about neither the establishment of the park nor its expansion in 1957 and it did not recognise Tūhoe as having any special interest in the park or its governance. National park policies have led to restrictions on Tūhoe’s customary use of this land and adjoining land. Again we have the exercise and expression of rangatiratanga by Tūhoe; violence in various forms structural and physical perpetrated by the Crown; and legal structures being deliberately built to deliver unfairness over and over again.We have recently used the word “deal” to describe settlements—and I know that the Minister finds that difficult to hear but I do think that it is the best and truest description of the settlement process—but I do want to acknowledge the Minister for the unique and innovative agreement concerning Te Urewera National Park. I do think that the Minister really has made a great step forward in finding new ways of recognising and delivering to iwi Māori decision-making over their land while trying to address the huge public issue that comes largely from not understanding the true history of Māori in this country.So we are really pleased about the return at least in some form of Te Urewera to Tūhoe. It is a novel legal arrangement giving Te Urewera its own legal identity its ownlegal status whose interests are managed by another group of people—by the board. We are very pleased that the board will in just a few years’ time be dominated by Tūhoe people so that there is genuine majority decision-making by those who are uri of that place and so it should be. We are thankful actually to Tūhoe for their ongoing commitment to having public access and public engagement in the decisions around Te Urewera and we need to make sure that the public understand the extent to which in any settlement including this one iwi Māori make great gifts to the public—make great gifts in the public interest—even in the face of decades and decades of structural abuse. So we are thankful for those gifts.Finally the Greens have always been very highly critical of the settlement process where iwi who are the aggrieved party and the victims of historical attacks have no authority of control over that process. We do understand that the necessary boundaries in a negotiation should be jointly determined by the parties and not set by just one party and we will continue with this critique of the process. But we do want to expressly acknowledge the work that Tūhoe have done to come to a very good agreement with the Crown over this settlement developing novel ways—innovative ways—of finding decision-making authority returning some of that rangatiratanga.We support the bill. We look forward to hearing more of the stories during the select committee process and we look forward to the swift passage of this legislation. Thank you.Hon Dr PITA SHARPLES (Minister of Māori Affairs): He kohu he kohu tau ana tau ana. Tau tāpapa ana ki runga ki a Maungapōhatu a Hinepūkohurangi. E ko Tūhoe-Pōtiki nau mai hara mai rā nau mai.[Tis a mist tis a mist that has landed and settled. Hinepūkohurangi has settled face down upon Maungapōhatu. Behold it is Tūhoe-Pōtiki welcome welcome welcome indeed.]I am deeply honoured to welcome to the House today the sons and daughters of Maungapōhatu the children of Hinepūkohurangi and the descendants of Tūhoe-Pōtiki. Nā reira e tautoko ana ngā mihi ki a koutou e haere tinana mai ki te Whare Pāremata i tēnei rā te tīmatanga o ngā kōrero e pā ana ki te kerēme. Nā reira nau mai hara mai. Kua whai koutou i ngā mahi kua mahia e te hunga whiriwhiri i a Tāmati mā. Nā reira whakatau mai me ngā mate kua pā ki a koutou mai i te tīmatanga o tēnei pire tae noa ki tēnei rā ā tautoko ana au i ngā mihi ngā poroporoaki ki a rātou kia okioki pai rātou i Te Kaihanga. Heoi anō kua tae mai tēnā koutou nau mai hara mai. Tūhoe moumou kai moumou taonga moumou tangata ki te pō.[And so I endorse the tributes accorded to you who have arrived here in person to Parliament House today the commencement of the addresses that relate to the claim. Therefore welcome welcome. You have followed through the work carried out by the negotiators by Tāmati and the others. So welcome with the deceased related to you from the start of this bill to the present day. I endorse the tributes and eulogies to them to rest well with The Creator. So much for that. You have arrived so greetings to you welcome welcome. Tūhoe wasteful of food wasteful of treasures and wasters of men to death.]Before this claim is over the famous whakatauāki will be uttered many times in this House. It is a proverb that perfectly fits the important mahi that we are here to acknowledge today. Tūhoe moumou kai—Tūhoe renowned for generosity. Tūhoe moumou taonga—generosity that has seen the lands and people of Tūhoe become living bastions of culture and language for all Māori people. Tūhoe moumou tangata ki te pō—Tūhoe renowned for steadfast determination resilience fearlessness. Tūhoe did not sign the Treaty of Waitangi. The Crown had no footprint in the Urewera before the 1860s. However the footprint the Crown would soon leave across the lands of Tūhoe-Pōtiki was a footprint of confiscation violence and scorched earth. Critics of this Government’s Treaty settlements usually complain about the monetary cost but how can we ever put a monetary cost on lives land and livelihoods taken by force by the barrel of a gun?Every New Zealander should read the deed of settlement we are enacting today. How else can we know the history and identity of our country if we do not know the whole story? As well as those stories that make us proud to be New Zealanders we should know the stories from our nation’s past that are shocking and shameful. I am an advocate for our history Māori history being taught in schools. Kia mōhio mai ai a tauiwi he aha tēnei mea te mana whenua. Ko wai te tangata whenua? Ērā āhuatanga e pā ana ki a tātau.[So that non-Māori will understand what this thing authority over the land is about. Who are the indigenous people? Those kinds of things about us.]New Zealanders need to know about the war crimes committed by the Crown against the Tūhoe people. Banned by the United Nations Geneva Convention scorched earth is a military strategy where the assets food sources transportation communications and resources of the civilian population are destroyed. Scorched earth military tactics were used by the Crown as it waged war in Te Urewera from the 1860s onwards. Crown soldiers executed unarmed Tūhoe prisoners. Crown soldiers murdered unarmed Tūhoe civilians. Crown soldiers forced Tūhoe families out of Te Urewera and imprisoned them at Te Pūtere. Entire communities were starved. The loss of life was extensive. Those who survived returned home and found their homes burnt to the ground. These crimes took place over years—indiscriminate raupatu or land confiscation killings and scorched earth warfare. So when the critics complain about settlements like the one we are introducing to this House today I urge them to read the history before they dismiss them.I too reacted strongly when the police raids happened in Tūhoe recently like other members in this House today. I referred to it as putting race relations back 100 years and I still stand by that. We are past that stuff. We must be past that stuff if we are going to move on as a nation. Forty years ago the late Tūhoe rangatira John Te Rangiāniwaniwa Rangihau described marae as “A place of refuge a place to live our lives on our terms according to our values; a place where we live learn and cherish a heritage which is truly and always will be our own.” Today is a day for all of us to pay tribute to a tribe whose people have always sought to live their lives on their terms and to bring their children up according to their values. Tēnā koutou Tūhoe. They have always sought to keep their ancestral lands as a place in which to live to learn and to cherish a heritage that is truly and always will be owned by the sons and daughters of Tūhoe-Pōtiki—Tūhoe puna of knowledge stronghold of culture and a place of refuge for Māori language and culture. The Māori nation is indebted to the Tūhoe people. The New Zealand nation is indebted to the Tūhoe people. As a tukemata of Ngāti Kahungunu I am humbled proud and honoured to stand here on what is a milestone day for all New Zealanders.A major part of today’s milestone is the concept of matemate ā one. That lies at the heart of Tūhoe-tanga a touchstone for kinship human relations and eternal bonds which are those things that unite a whānuau a hapū a tribe. Today these are the kinds of bonds that we are hoping to rebuild. The Tūhoe settlement has always been a Te Urewera settlement. One of the key components of this settlement is the recognition of Te Urewera in her own right and with her own identity. This settlement will release Te Urewera from the Crown’s control and influence. Through this action the Crown acknowledges Ngāi Tūhoe’s unique and special relationship with her and the wāhi tapu and taonga that lie within her boundaries.In conclusion the kind of loss faced by the families of Tūhoe-Pōtiki is the kind of loss that can never be minimised in a dollar value. This kind of loss is forever felt by whānau across generations throughout an entire tribe. And yet the people of Ngāi Tūhoe are here today because they wish to settle their historical Treaty of Waitangi grievances with the Crown. So I acknowledge the sacrifice pain and injustices caused by the Crown suffered by the whānau of Te Urewera.So many are no longer with us but their sacrifice their steadfast determination and their mana will soon be recorded in the laws of this nation mai rā anō. I would like to acknowledge Minister Finlayson. One of the first settlements he began researching was this one. He went backwards and forwards as did Tāmati and he would come springing—actually springing—into my office saying: “I’ve got it. I’ve got it. I’m going to get the bloody forest back.” Ēnā momo kōrero.[Those kinds of stories.]Then the next day there were the fish hooks. Then on another day he said: “I’ve got it.” And so on. Congratulations Minister. You really pulled one off here. It is really good for us all. I also pay tribute to and thank the sons and daughters of Hinepūkohurangi for their leadership. Without their mana without their incredible generosity we would not be here today. Tūhoe moumou kai Tūhoe moumou taonga Tūhoe moumou tangata ki te pō tēnā koutou tēnā koutou kia ora tātou.[Tūhoe wasteful of food wasteful of treasures and wasters of men to death so salutations and greetings to you collectively and to us.]Hon TAU HENARE (National): Kia ora. Te mea tuatahi ki aku rangatira Tūhoe tēnā koutou. Ā tēnā koutou i haere mai i tēnei rā nō reira e ōku tuākana tēnā koutou tēnā koutou tēnā koutou katoa.[Thank you.In the first instance greetings to you my Tūhoe elders. Salutations indeed to you who have arrived here collectively today so to my elder brothers sisters and cousins acknowledgments greetings and congratulations to you all.]I thought I might do something different and speak from notes. I want to read to the House and into the record the second schedule of the Urewera District Native Reserve Act 1896. It states: “Second schedule. Premier’s Office Wellington 25th September 1895. To the persons who came hither to represent Tūhoe and who have addressed me with reference to certain matters affecting the tribe. Friends—salutations! In response to your application that I should give you an answer to the matters brought before me and acquaint you with the decision of the Government thereon in fulfilment of my promise I now address this communication to you. In the first place you ask that the rohe-potae of the Tūhoe land—that is to say the country known as that of the Urewera—be permanently determined; and in order to do this that a Commissioner be appointed to define the boundary known as the rohe-potae. I do not see why this cannot be done. I have no objection to that. The boundaries of these lands can be determined by the trig stations that have been erected. You ask also that a Commissioner be appointed to inquire into the title of the persons owning land within the said rohe-potae and to determine the boundaries of land belonging to hapus and persons who consider that the land is theirs his decision to be set down in writing; the Commissioner also to make a sketch-plan of the country to be approved by the Surveyor-General the boundaries of the land belonging to the hapus being determined by landmarks where possible to do so; if not then to be surveyed with the concurrence of the owners of the land. In coming to such a decision the Commissioner must pay due consideration to Native manners and customs and where it is possible to do so he must follow the boundaries of the several hapus each block to be dealt with in a clear and proper manner.In dealing with the title of a person and his family they must be deemed to be joint tenants. When the Commissioner has concluded his investigation into the title of the several blocks then the Maoris who are in a block of land belonging to a hapu mayelect a Local Committee the members of which must not exceed seven in number. This Committee to be an administrative one to act for the owners of the land for the period for which they were elected. The number of these Local Committees should be determined by the number of the hapus and the owners of the blocks of land.You ask further that a General Committee be appointed to deal with the tribal lands generally and that the decisions and proceedings of the said Committee be binding on the Local Committees and hapus; its proceedings to be conducted in accordance with Maori manners and customs. I think that such a Committee should be appointed and in order to give effect to this I agree that each Local Committee or hapu should elect one of their number to be a member of the General Committee all the decisions of the General Committee to be communicated to the Local Committees for their guidance.The regulations for the appointment of a Commissioner and for the election of members of Local Committees and of the General Committee will be communicated later on after an Act has been passed giving effect to what is here set forth which will be explained by the Hon Mr Carroll and Wi Pere member for the Eastern Maori Electoral District to Tūhoe.You also remind me of the promise that I made when I visited you a short time back with reference to the establishment of schools at some of your principal kaingas. As I feel that the education of your children will give you pleasure and that the children will benefit thereby in the time to come the erection of school-buildings will be proceeded with forthwith. I regret very much that this has not been proceeded with sooner but I will give instructions to have it done forthwith.You refer to the road works in your district and ask that certain sections be given for the Maoris to do and that when the roads are finished that certain portions be given to the Maoris to maintain. These requests are reasonable and will be given effect to.As you feel that it would be desirable to provide an additional attraction to European tourists and at the same time provide you with additional sources of food you have asked that arrangements may be made for the introduction of English birds and by stocking the rivers with English fish. By such means you Maoris will be benefited and the rest of the colony as well. I will place myself in communication with the Curator of the fish-ponds at Masterton and ascertain whether there are any English trout that can be supplied to you this year;”—and so on and so forth.As a second-generation urban dweller I always wondered what Tame Iti was on about when he used to refer to the nation of Tūhoe. I always wondered well hang on what about Ngāpuhi? What about everybody else? Why do I only ever hear about the nation of Tūhoe? In the 1860s on rolled through Tūhoe lands one of the biggest confiscations this country has ever seen. In the 1890s there was a bill that set out the rangatiratanga that set out mana Māori Motuhake in a form that we have never seen in a bill. The Prime Minister the Premier in that second schedule to the bill set out what he wanted for Tūhoe and allowed them to have basically from what I read self-governance. Basically it is what I read as being a nation. It set out a Commissioner of Lands. It set out tribal land committees even before we knew about Māori committees and all the sorts of things we have today. It established Tūhoe schools. It even talked about roadworks. We have been doing the “whoa-go” sign for years! Finally it talks about the fish in the lake from Masterton.That is what Tame was on about when I used to hear him talk about what the Tūhoe nation was. So I am really overwhelmed at the fact that we have got to this position. As chairman of the Māori Affairs Committee I cannot wait until we get up to have our first hearing on top of Taiārahia and wherever else they want to take us to school us up on what it is in the bill that makes them want to sign—makes them want to get it over and done with.I am not of the school that thinks we should be looking at the bill and wondering whether it is OK; I am of the school that we should ask Tūhoe whether it is OK. If it is OK then let us get on with it. My wish is that my colleagues on the select committee feel the same way and that as soon as is practically possible we can get the bill back into the House and then on to its Committee stage and third reading and there would be a very good new year’s gift to Tūhoe.But I also have to mention that after the tanks rolled in even before we had tanks in the 1860s the horrible thought that in 1916—you know we talk about the Māori land wars and issues of the 1840s the 1850s the 1860s the 1870s the 1880s and the 1890s and we think that it all ended in that century but it did not. We thought that it ended in 1916 but it did not. Only a couple of years ago—a couple of years ago—why would you send people dressed in black balaclavas and tooled up to the nines into a land into a nation into a country? I say “country” because that is actually what Seddon referred to with regard to the Tūhoe people. [Interruption] I have not heard the bell.The ASSISTANT SPEAKER (H V Ross Robertson): I know. I was so deeply listening Mr Henare that I forgot to press it. So I will give—Hon TAU HENARE: So when you push the bell I will have 2 minutes left. [Bell rung] Thank you very much. It is a country. I have never heard anybody say this but I have heard outside the House reference made to this by my colleague and very dear and very good friend the Hon Annette King who has said sorry. I also want to apologise to my tuakana for those dastardly raids which are a blight on this nation’s history. They are a blight on this nation’s history.Why would you do that? Why would you go out of your way to treat people like that after you have treated them poorly right throughout history? It is a continuation of what I see as just absolutely poor behaviour by a Government. And it does not matter whether it is a Labour Government or a National Government. We are all part and parcel of this Parliament so we bear the shame of that day.I will close by saying this. Apart from Ngāpuhi Tūhoe people are my favourite people. Kia ora.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti): Ā tēnā koe Mr Assistant Speaker. Tēnā koe e te Whare e tū mai nei tēnā tātou katoa. Tūhoe mana Tūhoe reo Tūhoe tangata karanga mai karanga mai karanga mai. Karanga mai ngā tini aituā kua wehe atu ki te pō haere haere haere atu rā. Ōku rau rangatira mā e kui mā e koro mā kua tae mai nei nau mai nau mai haere mai. Haere mai ki tēnei Whare i runga i te kaupapa tino whakahirahira. Nō reira e te iwi Ngāi Tūhoe tēnā koutou tēnā koutou ā tēnā koutou katoa.[And thank you Mr Assistant Speaker. Greetings to you the House standing here and salutations to you all. Tūhoe authority Tūhoe voice Tūhoe person call shout and summon. Beckon the innumerable deaths that have departed to the void. Go journey on and farewell. To my many chiefs my elderly women and menfolk who have arrived here welcome welcome welcome. Welcome to this House in regards to this matter of great significance. And so to you the people of the Tūhoe tribe acknowledgments salutations and congratulations to you all.]I join with my colleagues on this side of the House to support the first reading of the Te Urewera-Tūhoe Bill. Before I go through the bill itself in detail could I make some acknowledgments to the people of Tūhoe to thank them for their patience thank them for their tolerance and thank them for their sacrifice in what today is the beginning of the end of settling your historical grievances. As a former mandated negotiator for Rongowhataata I can only share the celebration and also the mamae of those kaumātua who are no longer with us who began this process. So to you all I mihi. Tēnā tātou katoa.The purpose of this bill the Te Urewera-Tūhoe Bill is to give effect to the deed of settlement signed on 4 June 2013 in which the Crown and Tūhoe agreed to the final settlement of the historical Treaty of Waitangi claims for Tūhoe. The deed of settlement sets out in full the redress provided to Tūhoe in settlement of all of their historical claims. In settling these claims the Crown acknowledges past wrongs and its intentions to put in place the foundations for a constructive future relationship with Tūhoe.It is intended that this bill be divided at the Committee of the whole House into two parts. Parts 1 to 4 will be known as the Tūhoe Claims Settlement Bill. I acknowledge the Minister Chris Finlayson for bringing this bill to the House and his special acknowledgment of the social agreement of building capacity for Tūhoe people and also providing better Government services. Parts 5 to 7 will be known as the Te Urewera Bill. Tūhoe is New Zealand’s sixth-largest iwi with a population of over 32000 at the 2006 census. The traditional lands of Tūhoe centred on Te Urewera but over time Tūhoe influence extended to Waikaremoana and Pukeuri in the south and from Kaingaroa in the west to Ngātapa in the east. Can I just acknowledge my tīpuna from Rongowhakaata who were killed and thrown off the cliff at Ngātapa and our close relationships with the Tūhoe people. In the north Tūhoe and other iwi used the resources of Ōhiwa Harbour.The claims of Tūhoe against the Crown are wide ranging. They relate to confiscation—raupatu—during the 1860s; Crown military operations in Te Urewera during the 1860s and 1870s that resulted in widespread destruction and loss of life; the impact of the native land laws from the 1870s; the failure to properly implement the Te Urewera District Native Reserve Act 1896; Crown purchasing some of which was illegal; and further loss of land through Crown-instigated consolidation schemes.As previous speakers have said in 1954 the Crown established Te Urewera National Park which included most of the Tūhoe traditional lands. The Crown did not consult Tūhoe about this and did not recognise Tūhoe as having any special interest in Te Urewera National Park or its management.Labour supports a reconciliation process for historical breaches by the Crown to Māori. The Waitangi Tribunal and the Treaty settlement process are an important part of that process. We acknowledge the commitment and leadership required for iwi to reach an agreement with the Crown and we understand that it must be a durable settlement. Each settlement is unique in its redress components which attempt to restore what has been taken and what can be preserved and developed for future generations. Treaty settlements are an important part of our modern identity and we hope that iwi the Crown and our communities will better understand the conflict of our past the commitment to resolve outstanding grievances and the hope of a shared future.I will turn to some of the detail now. I am looking forward to working with my colleagues on the Māori Affairs Committee and we also commit to our chair Mr Tau Henare that we will do all in our possible grasp to ensure that this bill gets through in a speedy fashion and in a timely way. In terms of this settlement package I would like to draw the House’s attention to Part 1 which contains a summary of the historic account from the deed of settlement the acknowledgments and apology given by the Crown to Tūhoe and the acceptance by Tūhoe of that apology. That is important to acknowledge. In writing our own historical account in our Rongowhakaata settlement claims it was let me say an arduous task getting our historical account right. So I want to acknowledge the work that has been put in from Tūhoe and the Crown to ensure that we have got an acknowledgment and an apology that are acceptable to both parties.Part 2 of the bill sets out the cultural redress provided to Tūhoe including the vesting of five cultural redress properties the provision of two protocols and the appointment of the trustees of Tūhoe Te Uru Taumatua as a fisheries advisory committee as well aschanges to a small number of geographical names that also includes Tūhoe as a member of the Rangitāiki River Forum.Part 3 of the bill includes some of the commercial redress that will enable Tūhoe to establish an economic base including the opportunity to purchase five Crown-owned properties within the deferred selection period subject to their lease back to the Crown and an exclusive right of first refusal over Crown-owned properties within a specified area for 172 years from settlement date.Part 4 of the bill will assist Tūhoe to consolidate and improve the efficiency of their governance entities as well as instituting a tikanga-based process for selecting trustees to their mandated iwi organisation. It provides for dissolution of the Tūhoe-Waikaremoana Maori Trust Board and the vesting of its assets; a merging of the Tūhoe charitable entities the Tūhoe-Waikaremoana Maori Trust Board Charitable Trust and the Tūhoe Fisheries Charitable Trust into the Tūhoe Charitable Trust; recognition of the Tūhoe Charitable Trust as the mandated iwi organisation of Tūhoe; and an exemption from the requirement in the Maori Fisheries Act 2004 that individual iwi members must have a vote in the election of trustees.In reading this bill to the House I am attracted to the innovation that comes back at me. I want to acknowledge both Minister Finlayson and the people of Tūhoe particularly around Te Urewera for giving that important taonga its own wairua and essence in terms of its own legislation but also for the mana motuhake part of this bill. I say in my closing summary that I too join with this House to acknowledge the work that has gone ahead. I look forward to this bill coming through the Māori Affairs Committee and again I stand to support and celebrate this historic day for Ngāi Tūhoe. Nō reira Mr Assistant Speaker tēnā koutou tēnā koutou tēnā tātou katoa.TE URUROA FLAVELL (Co-Leader—Māori Party): Tēnā koe Mr Assistant Speaker. Ka nui te mihi ki a koe i tēnei ata otirā ki tō tātau kaiwhakarite. Ka nui te mihi ki a koe e whakatau nei i te āhuatanga o tō tātau noho tahi i tēnei ata. E kī ana te kōrero Ngāi Tūhoe kiri kawa ki te kupu kiri kawa ki te riri kiri kawa ki te rākau; tēnā koutou haere mai.Ka noho a Rangiwhakaekeau a ia Uenukurauri ka puta ko taku whakaihu waka a Te Hāpito-o-te-Riri. E kīia ana tōna ingoa ko Rangiteaorere nāna hoki te kōrero: “He kotahi nā Tūhoe ka kata te pō.” E kīia ana anō hoki te kōrero: “Ngā mate o Te Arawa mā Te Arawa e tangi ngā mate o Mātaatua mā Mātaatua e tangi.” Nō reira e hoa mā kawea mai ngā pare kawakawa kai a koutou mā mātau e mihi mā mātou e tangi. Kua puta kē te kōrero “Tūhoe moumou kai moumou taonga moumou tangata ki te pō.” Otirā ngā uri o ngā ika a whiro o Ngāi Tūhoe haere mai tēnā koutou tēnā koutou tēnā koutou katoa.Ko te ngākau kei te kī me kōrero Māori mō te roanga ake o ēnei 10 meneti ēngari arā anō ētahi kōrero ē te tikanga o te āhua nei ka whakaputa i Te Reo Pākehā kia tuhia e ngā tāngata nei mō āke nei mō ake nei. Nō reira kaua e riri mai. Kia hoki mai i te wā tuatoru ā ko Te Reo Māori te kōrero.[Thank you Mr Assistant Speaker. I appreciate you greatly this morning and in particular the person who conducted our prayer. Thank you immensely for that in respect of our sitting together this morning. According to a saying Ngāi Tūhoe is short tempered with words short tempered in battle short tempered with weaponry; salutations to you and welcome.Rangiwhakaekeau had a liaison with Uenukurauri and begat my famous ancestor Te Hāpito-o-te-Riri. It has been stated that his name was Rangiteaorere. He gave rise to the saying: “A single one of Tūhoe cause laughter in the underworld.” Another saying also states: “Te Arawa’s deaths will be mourned by Te Arawa and Mātaatua’s deaths will be mourned by Mātaatua.” So bring forth your head greenery adornment ofmourning for us to acknowledge and mourn over. The saying “Tūhoe wasteful of food wasteful of treasures and wasters of men.” has already been mentioned. And so welcome to the veterans of Tūhoe greetings acknowledgments and salutations to you all.The heart is saying to me to speak on in Māori for the remainder of these 10 minutes but there other statements to be made that must be done in English so that these people here can capture them in the record forever. So do not be angry. When we come back for the third reading it will be totally in Māori.]I thought I would just say as the MP for Waiariki that I kind of like to think I have been pretty close to the action over these many years. I do not say that I know it all about this particular bill the Te Urewera-Tūhoe Bill but I have been pretty closely involved in terms of many things that have gone on. I thought I would take the opportunity over the 10 minutes I have got left just to put some comments out there.I want to acknowledge Minister Finlayson for his efforts. Like Minister Sharples has said I too have been at the end of the lift when he has come down saying: “I’ve got it! I’ve got it! I’ve got it!”. After five times it sort of wears off Minister but you did it today.Ka nui te mihi ki a koe—congratulations. Congratulations also to Mr Woodsand to the other negotiators Tāmati and Kirsti. Tēnā koutou katoa. There will be more acknowledgments of you I am sure in the future.Talking about settlements I think for me it is pretty hard to get a feeling for what those people who come into this House like the ones who are here today really feel unless you live there and you are part of the community. When you go to Taranaki you cannot talk about understanding confiscation until you sit there you sit in front of the people you sit in those communities you hear those stories you go to Parihaka and you feel what it is like and what they feel like when they come through the doors to listen to these settlement speeches. I cannot say that I have lived in Tūhoe—close enough Ngongotahā—but be that as it may I would like to feel that I have got enough close contacts like Mr Tau Henare talked about: the fortunate experiences of sitting next to people like Tame over the many years and visiting Tūhoe.The one thing I do remember is back to the time when the Waitangi Tribunal went into the Tūhoe valley. What a day! I will never forget it. I will never forget it because it was the first time I had seen cars tipped upside down on the side of the road—not just one but about a dozen. I will not forget the fires. I will not forget the smoke. I will not forget the hot day. I will not forget not one not two but at least three pōhiri to the tribunal. I will not forget the 30 people who were on horseback who came in and ushered the tribunal into the Tūhoe nation. I will not forget the semi-naked Tūhoe people who made the point about scorched earth policy which affected those people on that day. I will not forget even though I missed it a certain person armed with a certain shotgun aimed at a certain flag. I will not forget that because it is well documented. That for me brought it home because I was with my young child at the time. It was a hot day and I could not stay for the whole day but it will never ever—never ever—be forgotten by me as a part of my experience with this bill.But there were others. I think about the first efforts that were made to pull together the Tūhoe people. Tāmati of course has been acknowledged. I think about Matiu Te Pou and I think about Robert Pouwhare. I think about Te Toka.I think about the many others who took this claim around to try to get some agreement byTūhoe. The people came and in fact had the signing here in Parliament and I believe were of one mind one spirit and one heart. There was a real desire to have settlement brought to conclusion—the history that has already been discussed in this House. They went through a process of formalising entities and of course you get to the point where some would fall away. There were some fromNgāti Haka Patuheuheu a little bit ofMaungapōhatu and a little bit ofWaikaremoana. I do not know all the details but what I do know is that some fall away as they do in all settlements.But a few things happened for me. One was that I was asked to present concerns raised by some people to the Minister of Māori Affairs and I can put my hand on my heart and say I did that. I was asked to get meetings with the Ministers to allow them to put an alternative case to what was being generated. I can put my hand on my heart and say I did that. I was asked to try to see whether we could pull the parties together. Hand on heart I think I tried to do that. But the trouble was that it did not quite pan out. I was asked to attend meetings at Waiōhau where the Te Umutaoroa Collective pulled together numbers of people asking that I present a case to the Ministers. I did that.I remember going to Tūhoe and to Ruātoki to visit taraipara a hui of the collectives of all of the marae of Ruātoki where I was told in no uncertain terms firstly that the door is always open to anyone to come through the claims process. I was told that Urewera is at the heart of their settlement claim and to get it back. We tried to facilitate hui but unfortunately it did not come to pass as I say. So the things that stick for me about those hui were that the door was always open a proclamation on the part of pakeke at Ruātoki and that there was a willingness to meet with the other parties the disaffected parties. That was great. But the Tūhoe settlement could not be held up for the few especially as everyone had stood together here in this Parliament to get the signing. Finally I was told that no discussions should be had with any other disaffected groups if Tūhoe substantively was in front of the court. And they were at that time. I think about that because that is the part of the long history that gets us here today.I recall the court cases. Tūhoe have not only had to suffer injustices way back and in terms of the Crown but internally in a sense because they have been hauled to court. I need to say that there is a particular president of a political party called the Mana party who was the lawyer at the time who had I suppose the audacity to say that the Tūhoe settlement should go ahead on the election trail and yet she was the lawyer at the time who took the action against Tūhoe. That for me was way out of order. So there have been court cases and there have been challenges.I have been to the taraipara hui in Ruatāhuna and Ruātoki and the view has always been that Urewera is at the heart of this settlement. In fact I recall one hui in Ruātoki where Tāmati and other pakeke advised me again that that is at the very heart of how they wanted to move forward.I was asked to give some support and give some assistance. I know it is not right that MPs treat for votes—in other words throw incentives for people to vote for you and I have to say I have not done that. But I am not sure either whether it is appropriate or whether there are any rules around people saying that if you do certain things then they will vote for you. I do not know whether it is the opposite side. Well at the recent signing I reminded Tūhoe of a gesture made to me by I will say the taraipara at the time but it was probably Tāmati I think. He said that if we could achieve this deal today a magnanimous gesture would be given to me in that a swamp would be named after me. It is not every day that you get a swamp named after you but I make that statement simply to remind us I suppose of the depth of feeling. Even if it is a shallow swamp I will take it.We should remember that all of the debate has been against these difficult circumstances. There have been others. Firstly the deal has been on the table against the backdrop of what other members have talked about so Tūhoe needs to be commended for the avenues it has taken. The raids have been talked about. I do not want to go any further than that apart from saying that they would have tested the relationship between the Crown and the negotiators. I leave it at that. It was a sorry saga and we may come back to that later. Also there were the statements from the Prime Minister from time totime when he said that Urewera is not going to be part of the settlement. Well you got proved wrong. Well done Minister. I think that the master stroke was a deal or at least a relationship agreement signed on 28 June 2011 which was an attempt to bring the parties together. I say to the Minister and to those associated—master-stroke theatre.Just to wrap up just to say this—2 nights ago 3 nights ago maybe onNative Affairs there was a professor Professor Innes Asher who talked about the psychological harm done to the children of this generation with those raids. I hope that the positives of this settlement will also be in the hearts and minds of young Tūhoe in the future. Talking about the history—not long ago I read the book calledThe Prophet and the Policeman by a person by the name of Mark Derby talking about the relationship between Rua Kenana and John Cullen the first policeman ever to arrive in New Zealand. He went up to Maungapōhatu and for all intents and purposes you would understand why people feel pretty sour about the historical context because that event was duplicated some 5 years ago.There is a lot at stake in this bill and you can take it that the Māori Party is fully behind its settlement. We look forward to the future debates but I commend Tāmati. Ki a koutou ngā mātātahi o tēnei kaupapa ki te Minita i māia koutou.Kua eke ki te Whare Pāremata tēnā koutou tēnā koutou kia ora tātau katoa.[To you the young battlers of this matter to the Minister you were courageous.It has made in Parliament House so greetings congratulations and thank you all.]RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Assistant Speaker. Ā tihei wā mauri ora ki te whai ao ki te ao mārama. Ngāi Tūhoe tēnā koutou. Nau mai hara mai ki te Whare Pāremata ki Te Ana o ngā raiona e takatū nei. Nau mai piki mai i ngā wawata ki te whakatutuki i ngā wawata o rātou mā tēnā koutou. E aku rangatira huri noa i te Whare tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Assistant Speaker. Behold the sneeze of life to the glimmer of dawn to the bright light of day. Greetings to you the people of Tūhoe. Welcome to Parliament House to the lions’ den standing here in readiness welcome. Welcome come aboard with aspirations of fulfilling the hopes of those no longer here well done. Acknowledgments to you my leading figures throughout the House salutations and greetings to us all.]I stand wholeheartedly in support of this bill the Te Urewera-Tūhoe Bill. I am honoured to be able to make a contribution in these debates. As the member for Te Tai Tonga Te Wai Pounamu I have not had the privilege yet of going into Tūhoe country but I am very much looking forward to that when I go travelling through with our Māori Affairs Committee.We have heard many contributions on this historic occasion. I would like to acknowledge my colleague my matua the Hon Shane Jones because he talked about the history of Tūhoe and it has been well documented by Pākehā and Māori over the past hundred years or so. But the Tūhoe struggle is still unknown to all New Zealanders. That is a sad occurrence and that is why it is really important that we can try to do our best to project and to inform all of Aotearoa New Zealand on the importance of the history of this people and the atrocities they have gone through.Just referring to my notes my colleagues from around the House have referred to the terrible scorched earth policies the raids and various other histories but I would like to take this opportunity in my contribution to talk about the history—one story of many hundreds of stories that make up the history of the Ngāi Tūhoe people. This story I think sums up for me a whole lot of the stories of Crown actions that we have heard. But this story concerns the dodgy land deals by Pākehā acting in their private capacity and of subsequent Governments that failed to take action to prevent Tūhoe from being alienated from their lands. I would like to acknowledge Dame Judith Binney EmeritusProfessor of History at Auckland University who is a close friend of the Tūhoe people and whose kōrero inStories without End I acknowledge today because this story has a bit of an association with Te Wai Pounamu and that is why it struck out to me.The actual central character of this story is one Hare Rauparaha Native Land Court interpreter who lived among the Arawa Tūhoe and Ngāti Awa peoples of the central North Island Bay of Plenty region at the time that Te Kooti was moved across the island. He was a mate of Te Kooti’s and son of the famous warrior Te Rauparaha of Ngati Toa Rangatira. He ingratiated himself among the whānau of Ngāti Haka Patuheuheu by marrying a daughter of the chief. Hare Rauparaha ultimately defrauded the community he lived in of 7000 acres of land by manipulation deceit and fraud.These traits are hardly becoming of the son of the great fighting chief Te Rauparaha composer of our national haka and they are not. They are the actions of a European male born to immigrant British parents in Nelson in 1842 by the name of Harry Roberts Burt. Harry Burt who would have grown up in the New Zealand Company settlement of Nelson would have been raised on the stories of Te Rauparaha the conquering of Ngāti Toa the allies of Ngāti Toa and my whanaunga at Ngāti Rārura Te Ātiawa who raided and conquered Te Tau Ihu in the 1820s. They had the mana in that area. Young Harry grew up with the pā kids and he became part of those lucky first-generation Pākehā kids who spoke Te Reo Māori. He understood Māori ways in a manner that his parents did not understand and armed with this knowledge Harry Burt became an obvious choice as a Native Land Court interpreter. He had a nice English wife and children but when he hit the road for mahi he turned into Hare Rauparaha Native Land Court interpreter and illegitimate son of Te Rauparaha—quite a transformation. He was not quite a superhero; he turned into a supervillain.The story of the loss of mana and land of Ngāti Haka Patuheuheu situated in the Rangitaiki River valley at Te Houhi is as complex as it is egregious. As complex as the story of Te Houhi is it is another example of the lengths that Europeans went to in order to accrue land illegally. I will try as best as I can to convey this to the House but the basic chronology of the loss of Te Houhi goes like this. Te Houhi sat within the land block known as Waiōhau and through deception and fraud Hare found a couple of blokes. There was a partition that came up and he managed to have the 14000-acre block partitioned into two equal potions. Waiōhau 1B was put into the name of these two blokes. As soon as they got the title they walked out of the court and the judge and Hare witnessed the sale of that 7000 acres to Hare’s wife. Every time I hear of these stories I am so shocked and almost disgusted at the fraud that went on.The land was placed into Burt’s wife’s name. There was an inquiry. The people rightly complained. They had the grievance investigated but due to the incompetence of that inquiry the title stayed in the name of Burt’s wife. A caveat was placed upon the land and the Crown knew that the people of Te Houhi had been swindled but the caveat was lifted and Burt’s wife became protected. She was guaranteed title because she had acquired clear title regardless of whether it had been obtained by fraud or not. The miseries of the people of Ngāti Haka Patuheuheu continued when they were not permitted to remove their meeting house as well as a native school that the people of their community had built on that land. The Government in its shame had to purchase the whare tupuna and the hapū had to break the house down in parts and with a horse and cart remove the whare and take it north to much poorer lands in the original Waiōhau block.The pain of that transaction started in 1878 and ended in 1906. For nearly 30 years Tūhoe and Ngāti Haka Patuheuheu tried to use the law to retain their lands but to no avail. The admittance of the Crown that Tūhoe had been part of a terrible fraud and deception was of little comfort to them. The lengths to which Harry Roberts Burt wentto defraud the families of Te Houhi will go down as one of the most reprehensible acts visited upon Tūhoe. There is much I have not shared with this House out of respect for Tūhoe and Dame Judith Binney. Suffice to say what I have shared will in some way help to explain why Tūhoe have had very little to do with successive Governments. If I could leave these words of the judge who presided over that case regarding Te Houhi he said: “I regret the hardship to the defendants. That they have suffered a grievous wrong is in my opinion plain. It is doubly hard that this wrong should have resulted from a miscarriage which certainly ought to have been avoided in the very court which was specially charged with the duty of protecting them in such matters. The plaintiff is of course blameless in the matter.”Once again this was just one story of these illustrious people of Tūhoe. I would like to acknowledge them once again—the hapū of Ngāti Haka Patuheuheu and their story of Te Houhi and their land at Waiōhau. Once again I acknowledge the work of Dame Judith Binney and her bookStories without End. There are stories without end but this is a new story. This is a new story for Ngāi Tūhoe and I am pleased to be here talking in support of this bill. I am looking forward to working with my colleagues on the select committee under our chair Tau Henare. We will speedily bring this bill through the House. I commend this bill. Tēnā koutou tēnā tatou katoa.CLAUDETTE HAUITI (National): Tēnā koe Mr Assistant Speaker. Ka tū ake ahau ki te mihi i te iwi o Ngāi Tūhoe tēnā koutou katoa.[Thank you Mr Assistant Speaker. I rise to acknowledge the people of Ngāi Tūhoe greetings to you all the tribe of Tūhoe.]This has been a long journey for Ngāi Tūhoe and although we need to reflect on the significance of today we must also focus on passing this bill the Te Urewera-Tūhoe Bill and setting in motion the next phase of the Tūhoe and Crown relationship. This bill gives effect to the deed of settlement signed at Parliament on 4 June 2013 by Te Kotahi ā Tūhoe Trust iwi negotiators and the Crown. It was a momentous occasion with almost a thousand Ngāi Tūhoe members in attendance. The bill provides redress for Ngāi Tūhoe’s historic Treaty claims.Ngāi Tūhoe’s grievances are significant and long standing. The impacts of Crown actions were severe—almost the worst in our history. They include raupatu during the 1860s and Crown military operations that resulted in widespread destruction and loss of life. This bill provides a historic account of and apology for these terrible breaches of the Treaty. It provides commercial redress totalling $170 million along with the earlier on-account forestry settlement as part of the Central North Island Iwi Collective. It also provides for mana motuhake redress.Mana motuhake has unique meanings for different iwi. For Ngāi Tūhoe mana motuhake is connected to Te Urewera the whenua within which they dwell—these lands that sustained Tūhoe in times of adversity and in times of peace. Simply put mana motuhake is entwined with Tūhoetanga. Mana motuhake is in the songs sung the haka performed and on the haki that has become known as Tūhoe’s symbol.Mana motuhake for Tūhoe is simply but implicitly Tūhoe whenua Tūhoe tangata Tūhoe self-determination the distinctiveness of autonomy self-sufficiency self-respect self-discipline and independence of judgment and decision making. Mana motuhake o Tūhoe is responsibility for wise and beneficial leadership protecting the environment and therefore the resources of the community its life force and its integrity. By cleaving to that ethos Tūhoe will pursue and enhance the autonomy of its people and its homeland deciding how they will develop manage and maintain health education infrastructure employment capability and leadership.This bill incorporates a social service management plan for the Tūhoe rohe governing relationships with and better management and delivery of services by keyCrown agencies and Tūhoe over the long term. At the heart of the settlement in the bill are the new arrangements for Te Urewera. Ngāi Tūhoe’s relationship with Te Urewera is unique. The significance of Te Urewera to Ngāi Tūhoe is that the people are embedded in the landscape. They breathe as one. With the rolling contours so too does the blood within each Tūhoe descendant flow. Te Urewera and Ngāi Tūhoe are not an extension of each other; they are each other and one another.Te Urewera National Park was established in 1954 but its origins date back to the New Zealand Wars and the rongopai agreed between Tūhoe and the Crown in 1871. After invasion and unjust confiscation in 1866 and 3 years of the Crown’s brutal scorched earth tactics from 1869 to 1871 which devastated the district and left one in eight Tūhoe dead—most from starvation and illness—peace was welcomed. In exchange for Tūhoe continuing to preserve the peace the Crown pledged to leave what was left of Te Urewera as an inviolate protectorate within which Tūhoe through Te Whitu Tekau would manage their own affairs.For a time after 1871 the Government respected Tūhoe’s wishes to preserve their homeland but the edges of Te Urewera were progressively nibbled away through shady shonky Government land deals with neighbouring iwi who held shared interests in Te Urewera’s border lands. By the 1890s Te Urewera was an encircled land and Tūhoe strived to preserve what remained. When the Government began to impose costly surveys of their land in 1892 Tūhoe protested. The military including an Auckland artillery detachment were promptly sent in to enforce the survey and 15 Tūhoe were arrested and imprisoned. We heard the Minister for Treaty of Waitangi Negotiations talking about Premier Richard Seddon’s visit to Te Urewera in 1894.In 1896 Parliament enacted the Urewera District Native Reserve Act. This purported to provide for a measure of local self-government over a 656000 acre Urewera reserve and for decisions about the land the use of the land to be made collectively according to Māori custom. However the Crown never implemented the self-government provisions of the Act and undermined its protective provisions. In April 1916 there was the assault by 70 armed police on Maungapōhatu to arrest the prophet Rua Kenana—an illegal act in which two Tūhoe men were shot dead.Roading and survey costs imposed on Tūhoe under the 1921 Urewera consolidation scheme resulted in the significant loss of land. Harsh tactics were used to acquire land at Waikaremoana. The Act was repealed in 1922. In 1954 the Crown established Te Urewera National Park which included most of Tūhoe’s traditional lands. The Crown did not consult Tūhoe about this and did not recognise Tūhoe as having any special interests in the park or its management.This legislation provides new arrangements that confirm Tūhoe to Te Urewera and provide for that connection to be strengthened through Tūhoe’s role in its governance and management. Te Urewera will no longer fall under the National Parks Act. It has its own mana its own mauri. The legislation provides that Te Urewera will have its own legal identity and that the land will be vested in that identity.Tūhoe will have an increasing role in management over time with the Department of Conservation working alongside Tūhoe. Tūhoe and the Department of Conservation will enhance Te Urewera as a place of outstanding natural recreational and cultural value. It will be a place that all New Zealanders will enjoy. This is not the end of the Ngāi Tūhoe - Crown relationship but a new beginning of a post-settlement relationship. This bill gives mana to mana motuhake o Ngāi Tūhoe to go forward confidently to set its economic growth agenda to invest domestically and globally to investigate and enter joint ventures and to develop manage and sustain Ngāi Tūhoe business operations. Nō reira ka whakatau au i tēnei pire ki te Whare. Tēnā koutou katoa. Kia ora.[And so I support this bill to the House. Greetings to you all. Thank you.]Bill read a first time.Billreferred to the Māori Affairs Committee.The ASSISTANT SPEAKER (H V Ross Robertson): I understand honourable members that permission has been granted for a waiata so I would invite those in the gallery who are going to do the waiata to please lead. We are in your hands—we are in your hands.WaiataHakaNgāti Hauā Claims Settlement BillNgāti Koroki Kahukura Claims Settlement BillFirst ReadingsHon Dr PITA SHARPLES (Minister of Māori Affairs)on behalf of theMinister for Treaty of Waitangi Negotiations: Tēnā koe. I moveThat the Ngāti Hauā Claims Settlement Bill and the Ngāti Koroki Kahukura Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider these bills. Nā reira tēnā koutou tēnā koutou koutou kua hara mai nei ki te Whare Pāremata i tēnei rā te wā i pānuihia tuatahingia ngā kōrero mō te pire i mua i te Whare i tēnei wā. Nā reira tēnā koutou tēnā koutou katoa. Kei ngā rangatira i kite koutou i a Tariana i konei ēngari kua karangahia kēngia te Minita ki tētahi atu hui i tēnei hāora tonu. Nā reira kua pā nei ki ahau te hōnore kia pānuihia āna kōrero ki a koutou i te ata nei. Nā reira tēnā koutou tēnā koutou tēnā koutou katoa.[So greetings and salutations to you who have come to this Parliament House today at the first reading of what this bill that is before the House at this moment is about. So well done and congratulations to you all. You saw Tariana here leaders but she was called away instead to another meeting that is in progress right now. It is my privilege indeed to present her comments to you this morning. So greetings salutations and congratulations to you all.]Unfortunately Minister Turia has had to leave for the moment so I have the honour of reading her paper to you today on this claim. In doing so I acknowledge the most distinguished manuhiri who have come to this House today in keeping with their sacred relationship that both Ngāti Hauā and Ngāti Koroki Kahukura uphold for the Waikato River. The Waikato River gives rise to responsibilities to exercise their manawhakahaere in accordance with tikanga to protect the mana and mauri of te awa. This is a deeply felt obligation; a responsibility outlined clearly in the text of this legislation. We learn for example in clause 8(5) “For many generations the Waikato River has been perceived as a tupuna a living taonga and a critical resource for Ngāti Koroki Kahukura.” As a result of this profound respect the deterioration of the health of the Waikato River while under the authority of the Crown has therefore been a source of significant distress to both Ngāti Hauā and Ngāti Koroki Kahukura. Waikato taniwha rau he piko he taniwha he piko he taniwha.[Waikato of a hundred chiefs at every bend a chief at every bend a chief.]Today then is about recognising the grievances acknowledging the longstanding failure of the Crown and articulating the sense of harm and injury caused to generations who have been wronged. But first we must traverse the history that led us to this point.The deed of settlement signed on 18 July 2013 with Ngāti Hauā has its genesis in the traumatic armed conflict suffered in the 1860s. For two decades prior Ngāti Hauā hadestablished a strong economy located at Pēria. They were governed by the first Māori King a relationship negotiated and navigated by their rangatira Wīremu Tamihana. However in the early 1860s the relationship between the Crown and Kīngitanga deteriorated. During the invasion of 1863 and 1864 many Ngāti Hauā were killed or wounded. In 1865 the Crown confiscated a large area of Waikato land. The raupatu caused destitution within the Ngāti Hauā rohe leaving them virtually landless. In May of that year Tamihana laid his taiaha at the feet of a British officer and signed te maungarongo the covenant of peace. Until his death the next year he sought the return of the lands a cause that was subsequently pursued by his son Tupu Taingakawa in his role as tumuaki of Te Kauhanganui. By the 1880s private parties had acquired a large quantity of Ngāti Hauā land. The alienation was exacerbated in the19th and 20th centuries through public works for roading railways schools and hydroelectric purposes. Slowly surely and comprehensively the landscapes and waterways within the Ngāti Hauā rohe were forced out of their hands. The loss of land undermined their social and traditional structures. It removed the ability to exercise customary rights and responsibilities.Despite a long history of seeking a meaningful relationship with the Crown Ngāti Hauā have endured great prejudice. Today with this legislation we mark a new chapter—a new relationship with the Crown based on respect for the mana and rangatiratanga of Ngāti Hauā and its leaders. Although the raupatu claims were settled under the Waikato Raupatu Claims Settlement Act 1995 and the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Act 2010 this bill provides for the full and final settlement of Ngāti Hauā’s historical Treaty claims. Kia ora koutou. There is a substantial cultural redress package including the vesting of eight sites of cultural and historical significance the administration and provision for the vesting of the Waharoa aerodrome the vesting and gifting-back of Te Tāpui Scenic Reserve provision for the conservation relationship provision for a taonga tūturu protocol and amongst all the other elements the extension of the co-management instruments for the Waikato River. There is also a commercial redress package including the purchase of two school sites and rights of refusal over other properties from the New Zealand Police the Ministry of Justice Land Information New Zealand the Department of Conservation and the Waikato District Health Board.But perhaps of all the acknowledgments made by far the most profound may come in the way of words. And so today we pay tribute to all those who descend from the eponymous ancestor Hauā: Ngāti Te Oro Ngāti Werewere Ngāti Waenganui Ngāti Te Rangitaupi and Ngāti Rangi Tāwhaki. We commend to you the apology from the Crown which recognises that the burden of pursuing justice has been the work of generations of Ngāti Hauā. Tēnā koutou e kaha nei ki te noho tahi i te Minita nei a Finlayson ki te whiriwhiri i te kaupapa te huarahi e pai ana mō koutou kia tae ki tēnei wā. Nō reira ngā mihi nui ki a koutou.[I commend your efforts to work alongside this Minister Finlayson to choose the best theme and way for you to arrive at this point in time. Therefore a huge acknowledgment to you collectively.]This morning we also take time to recognise the journey that Ngāti Koroki Kahukura have travelled—in particular the failure of the Crown to protect their traditional tribal structures and to respect and to provide for their unique relationship with Maungatautari and Waikato rivers. The circumstances around this settlement for Ngāti Koroki Kahukura date back to early 1840 when the people were enjoying the profits of economic prosperity associated with successful trading ventures with Europeans. By the end of those two decades however with tensions rising Ngāti Koroki Kahukura decided to place their lands under the protection of the Māori King to safeguard theirlands from alienation. Peace however was short-lived. In 1863 war broke out resulting in the deaths of some of Ngāti Koroki Kahukura and the capture of others including their esteemed rangatira Tīoriori. Despite their preferences for peace Ngāti Koroki Kahukura were named as rebels and for that status had much of their land confiscated. Maungatautari was their tipuna their ancestral mountain central to their identity yet the land in and around the maunga became victim to Crown-imposed tenure reform.The bitter consequences of confiscation and land alienation forced Ngāti Koroki Kahukura into more than 50 Native Land Court hearings before 1901. The adverse impacts of invasion by others in their rohe were many. Swamps and wetlands were drained the river polluted and the construction of the hydroelectric power schemes has depleted traditional fisheries and flooded their culturally significant sites including urupā. By 1950 many were migrating from their traditional rohe becoming disconnected from the very essence of all they are.This cognate bill addresses the grave injustices of the Crown the unfair labelling of Ngāti Koroki Kahukura as rebels and the longstanding grievances that are long overdue. It acknowledges that their spiritual relationship with their ancestral maunga and awa have been adversely affected by the operation of native land law. The cumulative impacts have led to the economic social and environmental degradation of the people of Ngāti Koroki Kahukura. The bill therefore includes a cultural redress package including the vesting of 15 sites of cultural and historical significance statutory acknowledgments over 6 sites of significance and it states amongst other measures that Maungatautari Mountain Scenic Reserve is to be owned by the Maungatautari community.The bills we consider today within the context of the cognate format give expression to acknowledgment that reveals the Crown is deeply sorry and profoundly apologises to the ancestors and descendants for the hardship endured. Is it sufficient? Is reconciliation able to be experienced in our lifetime? You know as we read these things to you—your history your pain and your endurance—it just hammers home the fact that New Zealand does not know our history and its people need to know it. They need to know it in schools. They need to know the pain over generations that has been handed down the stories. Then maybe they will understand what is mana whenua what is tangata whenua and then there will be no difficulty naming one island Te Wai Pounamu and the other one Te Ika-a-Māui. So I acknowledge you for coming today and I again apologise that Tariana Turia got called away and you got me instead. Nō reira kia ora koutou. Tēnā koutou. Thank you.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato): Tēnei e tāpiri atu i āku mihi ki a koutou i uru mai nei ki roto i tēnei Whare. Nō reira Ngāti Hauā ko koe tērā te tumuaki me koe Ngāti Koroki Kahukura tēnei te mihi aroha ki a koutou katoa.[I add my acknowledgments to you collectively who have entered this House. That is you Ngāti Hauā principal negotiator and you Ngāti Koroki Kahukura. So a loving salutation to you all.]We have not got much time. We are reading two bills in conjunction the Ngāti Hauā Claims Settlement Bill and the Ngāti Koroki Kahukura Claims Settlement Bill. I do not want to mince my words. I want to give those who have come to hear the first readings of these bills the assurance that we want to give the legislation full attention at the Māori Affairs Committee but we want to pass it fairly quickly so that you can get on with doing what you need to do.Firstly I want to make a few points with regard to the Ngāti Hauā settlement. The interests represented within this settlement are extant to those agreements that were reached under the 1995 Waikato Raupatu Claims Settlement Act. It is important to mention so that people who are not familiar with the history of the Waikato region areaware that these are legitimate and important claims which were not covered within the boundaries of the confiscation settlement that was reached earlier in 1995.Secondly I think that for Ngāti Hauā there are two particular aspects that relate to the history that Minister Sharples was talking about that would be of significant interest to members of Parliament: firstly the Tumuakitanga and the accord to recognise Wīremu Tamihana and his descendants and the role that they played in relation to the Kīngitanga movement and the importance of having an enduring relationship. So within the context of this bill it is important that the nature of that Crown-iwi relationship with Hauā is embodied within the context of the tumuaki accord.Secondly of particular interest to the House will be Te Kauhanganui within Ngāti Hauā. As members will recall when Māhuta came down and sat in this Parliament—and we have celebrated some 100 years since that time—there was a Māori Parliament within the area of Ngāti Hauā for which they have now done up the building. It is an important historical feature within the area and I know that the member Lindsay Tisch will be familiar with that. It has a lot of historical records and artefacts that are significant to the history of New Zealand and again there have been aspects of this settlement that seek to ensure that its contribution can be a rich part of New Zealand’s history.Extending the accords or the relationship of Hauā to the Waikato River to that particular part of the catchment becomes significant. There are major waterways running into that area. We have just had the local body elections. There have been two newly created Māori seats. People want to ensure that there is going to be some greater contribution of certainly iwi-hapū interests with regard to catchment management and resource management within the area. I am sure that the pillars of the Hauā settlement and its intent will seek to make that real.In regard to the other aspects of the redress that the Minister spoke about I can say only that they will ensure that Hauā are able to do things that help their children thrive and prosper that will continue to unite and strengthen the hapū within the Hauā area and the marae—which are very active—and more important that will ensure that there is going to be growth and opportunity in a part of the country that is very rich and fertile and that is a gateway if you like through the Waikato region to Tauranga and also to Taupō and to Rotorua. So I certainly applaud those who have negotiated this settlement.This is just the first reading. The legislation will go to the Māori Affairs Committee. We will peer over it we will bring it back for the third reading and we will get it back to you as soon as we can.For Ngāti Koroki Kahukura the next thing I would like to say is that there is an important relationship between Koroki Kahukura and Hauā. Again they are somewhat linked through the geography and the adjacent relationship of the areas but also through whakapapa which is enduring into contemporary relationships of this time.Again the interests in this particular claim become significant for the select committee today because we are also hearing the Raukawa settlement claim. I want to draw the attention of the House to the nature of Koroki Kahukura’s relationship with both Waikato and Raukawa and to put a point on the expectations of how that relationship relates to a bill we are currently hearing in the select committee. A letter like a relationship accord was written between the Raukawa Trust Board and Ngāti Koroki Kahukura Trust on 8 May and if it pleases the House I am happy to table it if members should wish to see that for their own interest.There are three paragraphs that I would like to single out and read for theHansard record. When we are considering the Raukawa settlement bill and the interests of Ngāti Koroki Kahukura and their settlement we can be assured through the select committeeprocess that there is no impinging on one another’s interests because clarity has been reached between the two iwi and is nicely set out in the letter.It reads as follows. Paragraph (3) says: “As a part of our undertakings to each other Ngati Koroki Kahukura acknowledges that the Raukawa rohe includes the Maungatautari rohe and extends to Te Tiki O Te Ihingarangi and Te Taurapa O Te Ihingarangi. For its part the Raukawa Trust Board acknowledges that from a Raukawa perspective the mana whenua mana whakahaere and kaitiaki within the Maungatautari rohe is held predominantly by Ngati Koroki Kahukura.” It goes on to say: “For the purposes of this letter the Raukawa Trust Board acknowledges the specific dominant mana whenua (ahi kaa) mana whakahaere and kaitiakitanga of Ngati Koroki Kahukura in the following resources: a. The Waikato river …”—and then there is a description of that—“b. Pukekura Horahora and Maungatautari land blocks (excluding titles west of Maungatautari and specifically excluding Parawera marae and surrounding area); and c. Maungatautarimaunga.”The letter culminates in paragraph (11): “Ngati Koroki Kahukura Trust and the Raukawa Trust Board agree that Ngati Koroki Kahukura descendants will be unable to access Treaty of Waitangi financial or commercial redress benefits from the wider Raukawa Treaty Settlement unless this is through another Raukawa whakapapa. To reinforce this the Ngati Koroki Kahukura Trust agrees that it will indemnify the Raukawa Trust Board against any claims that Ngati Koroki Kahukura descendants may have against the Raukawa Trust Board with respect to any settlements achieved through the Ngati Koroki Kahukura Trust.”I have read that out for members so that we understand that within the context of the Raukawa settlement that is being heard by the select committee committee members have to assure themselves that there is no crossing over of interests—that the boundaries are very clear—because what has been reached in the Koroki Kahukura settlement is very clear. If there is any shadow of a doubt that it is impinged upon by another settlement then we have got a level of concern. I would not say that it is substantial but it is an area where greater clarity might need to be given within the context of a related settlement.As I said I will not dabble about with my words. I think we should be considering this legislation with the fullness of interest that it deserves but let us get on with it get it through the House and return it to Koroki Kahukura and Ngāti Hauā so that they can do what they need to do for their people. Kia ora.Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I want to begin by thanking both iwi for agreeing to the Ngāti Hauā Claims Settlement Bill and the Ngāti Koroki Kahukura Claims Settlement Bill proceeding in this manner so that they can get to the Māori Affairs Committee as quickly as possible. These non-raupatu settlements together with the settlements contained in the Waikato Raupatu Claims Settlement Act 1995 and the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Act 2010 provide for the full and final settlement of the historical Treaty claims of Ngāti Koroki Kahukura and Ngāti Hauā.I want to begin with a few acknowledgments: first Ngāti Koroki Kahukura. Their settlement would not have been possible without the knowledge and the dedication of their trustees and negotiators. I for one certainly appreciate their willingness to engage with the community and consider alternative and novel options. I acknowledge them and I look forward to working with them as we take this legislation through the House.I also want to acknowledge the hard work commitment and perseverance on the part of the Ngāti Hauā negotiators—most notably the role of theTumuaki whose leadership has contributed to the timely success of the settlement. I particularly acknowledge the trustees for their tireless efforts in reaching this day. I also acknowledge the claimantswho have carried the claims of theirtūpuna and those who suffered because of the actions and omissions of the Crown. I want to acknowledge particularly those who have passed on without having seen the fruits of their labours.Let me say something about the negotiations. For Ngāti Koroki Kahukura the journey to this first reading has indeed been a challenge. The Crown recognised the mandate on 17 June 2010 and the parties initialled the deed of settlement on 2 November 2012. Following ratification the deed was signed on 20 December last year. However there were community concerns about the transfer of Pukeatua cemetery one of the sites included in the settlement package. I particularly acknowledge the gracious actions of Ngāti Koroki Kahukura in agreeing to reconsider the redress over the cemetery and to remove the cemetery from the settlement package. The Crown provided substitute redress to Ngāti Koroki Kahukura. The deed to amend outlining this agreement was signed recently. So I really appreciate the willingness of the iwi to agree to changes to their package that allowed the Crown to address these concerns.A novel aspect of this settlement and this bill relates to that beautiful maunga Maungatautari. I refer members to clause 72 and to the definition of “Te Hapori o Maungatautari” in clause 71. This is the iwi’s ancestral maunga. It is a symbol of Ngāti Koroki Kahukura identity. It has provided the iwi with shelter protection and sustenance. The local community and other iwi also care greatly for Maungatautari. There is a beautiful scenic reserve up there and I acknowledge the hard work of the community and the farmers up there in developing this very special reserve over recent years. Their actions have really disclosed the generosity of spirit of their community.As part of the settlement the Crown acknowledges Ngāti Koroki Kahukura’s relationship to the maunga and working together we have developed some special redress affecting it. The bill provides for iwi with customary interests in Maungatautari and members of the wider community connected with Maungatautari to be named as the registered proprietor for the mountain’s scenic reserve. The site’s scenic reserve classification under the Reserves Act 1977 will remain and the Waipā District Council will continue to manage the reserve.I particularly want to thank the negotiators and members of the iwi for the way in which they have approached this issue. In some respects a few clauses in a bill just does not do justice to the amount of negotiation and the amount of thinking that needed to go into that particular part of the settlement. I also particularly want to thank Louise Upston the chief whip of my party for her tremendous contribution. It was over and above what one would expect of a local MP in terms of working closely with me and with all relevant parties to get to a good result.I want to say something about the Ngāti Hauā settlement. Towards the end of last year representatives of the iwi visited the Minister of Finance and me and said that they wanted the Treaty equivalent of a rocket docket. They wanted to negotiate the settlement and not mess around and they wanted to do it within about 6 months. After they left my response could have been put up on a Tui advert—“Yeah right!”—because I did not think that it would be possible to achieve a settlement in such a short space of time. In fact I thought frankly that it was impossible. I do not know what Mr English thought. He just wants me to get on with these matters. But I have to say that indeed I was proved wrong.We went from deed of mandate to deed of settlement in 7 months—the fastest time in which a Treaty settlement has been achieved. The deed of settlement was recognised in December 2012. The deed of settlement was signed on a beautiful day in the Waikato—where Mr Assistant Speaker Tisch you would say that every day is a beautiful day in the Waikato—on 18 June 2013. Without of course bringing you intothe debate Mr Assistant Speaker can I say how delighted I was that you were with me on that day because you have always had a particular interest in this settlement.This streamlined settlement is a tremendous achievement. It is a great testimony to the leaders of Ngāti Hauā and to their clear and pragmatic approach. It should be said that speed is of course no substitute for getting the thing right and indeed speed did not mean that the i’s were not dotted and the t’s were not crossed. But it was hard work which has enabled all parties to achieve a just and a durable settlement quickly and I am really glad to see a number of those who were involved in those negotiations represented in the gallery today.A key part of their settlement is the vesting of Maungakawa the ancestral maunga. It is very important to the iwi and New Zealand as the site in the foothills of the first Māori Parliament. The bill provides for the vesting of Maungakawa in Ngāti Hauā as a scenic reserve with public access maintained. Ngāti Hauā’s rangatira Wīremu Tamihana year in and year out sought a constructive and a peaceful relationship with the Crown. On several occasions he petitioned Parliament detailing the events leading up to and during the Waikato Wars to seek recognition for the harm done to his people and to find a pragmatic way to move forward. His claims were ignored so today I am very pleased to stand in this House and work with other member to make amends for the way in which he was treated over a century ago.These settlement bills are now ready to be referred to my friend Mr Henare and his team on the Māori Affairs Committee. I am sure that they are going to address these bills diligently and return them to the House in the very near future. The challenge of course will be to return them to the House as quickly—in relation to Ngāti Hauā—as the deed of settlement was negotiated. It takes a lot to beat Lance and the team but I am sure that Tau will give it a really good go.RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Assistant Speaker. Ngāti Koroki Kahukura Ngāti Hauā tēnā koutou. Nau mai hara mai ki te Whare Pāremata e takatū nei. Rau rangatira mā tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Assistant Speaker. Acknowledgments to you Ngāti Hauā and Ngāti Koroki Kahukura. Welcome to Parliament House in readiness here welcome. Salutations and congratulations to you the many leaders and to us all.]I stand to tautoko and support these bills the Ngāti Koroki Kahukura Claims Settlement Bill and the Ngāti Hauā Claims Settlement Bill for these two iwi Ngāti Koroki Kahukura and Ngāti Hauā. The bills have been joined together for this first reading stage but I understand that they will be split out when we get to the final stages.This is another historic occasion. As I like to do I like to traverse the history of all of these visitors who come here to Parliament. The history of the Waikato Wars raises its ugly head once again. In this House we turn our attention to the claims settlement bills for Ngāti Koroki Kahukura and Ngāti Hauā two very closely related whānau who were drawn into conflict due to the Crown’s troops crossing the aukati at Mangatawhiri. The Christian chief Wīremu Tamihana also known as Tarapīpipi was the son of the famous Ngāti Hauā warrior chief Te Waharoa. At the death of his father Tamihana assumed the mantle of his father and he was the first of his generation of the sons of chiefs who learnt Christian doctrine and who learnt how to read and write in English and Māori. He was certainly a man of his time.After his father’s death he started a new community and built a church at Te Tāpiri. It is said that the church could hold 1000 Māori. The community’s rules were the Ten Commandments of God as given to Moses on Mount Sinai all those years ago. Three hundred people lived at that settlement all governed by the word of God. In the 1850s Tamihana built another Christian community named Pēria. Pēria was a much larger community than Te Tāpiri. It had a post office a schoolhouse and a flour mill. It wasadministered by a tribal committee of rūnanga. Pēria soon became a prosperous community through trading with Europeans locally and as far afield as Tāmaki. Even that tino taniwha known as John Gorst at that time a civil commissioner in the Waikato was impressed with the political social and secular way in which Pēria was run.We know of Tamihana’s concerns about land sales and how he soon realised that the Government was not listening to growing Māori concern over alienation of Māori land. History records Tamihana’s support for a pan-tribal council which ultimately became the Kīngitanga. Tamihana’s preference for kōrero over violence remained consistently in the forefront of his mind. He was a reluctant combatant who gave up his taiaha in a gesture of peace.Then came the raupatu—the devastating loss of land and mana by hundreds upon hundreds of hapū of many many iwi from Tāmaki to Taupō and across to the Bay of Plenty. What became of Pēria? Well like everything in the raupatu it was lost. It was taken unjustly. A thriving Christian community involved in commercial transactions with Pākehā Europeans was forfeited. The community of Pēria’s economic base was completely wiped out and the families left destitute. They never ever recovered.The loss of Pēria is but one story of grievance and loss that runs through the histories of Waikato-Tainui Ngāti Raukawa Ngāti Maniapoto Ngāti Koroki Kahukura and Ngāti Hauā in the Kīngitanga. There are many many more. It seems to me that the last thing the Crown needed during the New Zealand Wars was a Māori community that was seen to be thriving and prosperous. Pēria under Wīremu Tamihana and Parihaka under Te Whiti and Tohu bear a striking resemblance. They were two communities given over to Christian values and run by tribal rūnanga with their own leaders and whose communities had started to acquire the tools of their European neighbours—Christianity education a post office and flour mills. In the 1850s Pēria like Parihaka was to become must have been the envy of Māori and Pākehā alike.This story of Tamihana and of the communities he established underpins this settlement in terms of the history for these iwi. I am looking forward to doing my bit as part of the Māori Affairs Committee as we go through the aspects of this bill and as we hear the submissions. We have got a lot of work on our plate. We have quite a full work programme but I know that we will be getting through that mahi as expeditiously as we can. I would like to acknowledge the Minister for Treaty of Waitangi Negotiations for giving us plenty of mahi to do. I would also once again like to acknowledge the whānau of Ngāti Hauā and Ngāti Koroki Kahukura who have travelled all this way to be here at this first reading. I commend this bill to the House. Tēnā koutou tēnā koutou tēnā tātou katoa.The ASSISTANT SPEAKER (Lindsay Tisch): I understand that the next call is a split call—Denise Roche.DENISE ROCHE (Green): Tēnā koe Mr Assistant Speaker. Tēnā koutou e te Whare. Ki ngā rangatira o Ngāti Hauā me Ngāti Koroki Kahukura tēnā koutou tēnā koutou tēnā koutou katoa.[Thank you Mr Assistant Speaker. Greetings to you collectively the House. To the leaders of Ngāti Hauā and of Ngāti Koroki Kahukura salutations acknowledgments and congratulations to you all.]I would like to acknowledge the people in the gallery today from Ngāti Koroki Kahukura and Ngāti Hauā and I maintain that to stand in this House to speak on the Ngāti Hauā Claims Settlement Bill and the Ngāti Koroki Kahukura Claims Settlement Bill is a privilege. It is a privilege to speak on your bills. Each of the iwi who are recognised in these bills is recognised through a separate piece of legislation but the legislation is going through together as part of the proceedings. I will speak mostly onthe Ngāti Koroki Kahukura Claims Settlement Bill while my colleague Catherine Delahunty will speak on the Ngāti Hauā Claims Settlement Bill after me.I am mindful that when a Treaty settlement bill comes to this House it represents decades of work across generations. I pay tribute to those who have bravely fought for justice and to bring this legislation to this House. I acknowledge the struggle it has taken to have this legislation brought here today.One of the most important aspects of the legislation is that together with the deeds of settlement it records the historical nature of the grievances that the legislation seeks to address. It also records the apology from the Crown. The grievances that the Ngāti Koroki Kahukura bill addresses date back to the 1860s and of course to the wars in the Waikato. In July 1863 the Crown invaded the Waikato as we have heard and some Ngāti Koroki Kahukura were killed and their rangatira Tīoriori was among those who were captured. Tīoriori was captured while he was going to the aid of a wounded British soldier—an officer. He was eventually released but Ngāti Koroki Kahukura were labelled as rebels by the Crown and their land was confiscated. From 1865 with the creation of the Native Land Court more land was alienated and large areas of land were sold by individuals without reference to hapū or iwi. That included the land on and aroundMaungatautari Ngāti Koroki Kahukura’s ancestral mountain. So by the end of the 20th century Ngāti Koroki Kahukura was left virtually landless. By 1901 the iwi had been involved in more than 50 Native Land Court hearings and that has contributed to their alienation from their land.The bill recognises the relationship that the iwi Ngāti Koroki Kahukura has with Maungatautari and also with the Waikato River. Ngāti Koroki Kahukura is defined as part of the Waikato-Tainui under the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Act 2010. They will continue to be represented by the Waikato Raupatu River Trust. However with this bill Ngāti Koroki Kahukura will have co-management enshrined in legislation and acknowledged and they will receive the tools to enact integrated river management plans for the awa in their own domain. The settlement includes $3 million for financial and commercial redress $3.2 million for cultural redress the return of some lands and the right of first refusal for other properties.I have to state for the record that as Greens we do not believe that this is a full and final settlement despite that being referred to in the settlement. The ramifications of the Crown’s actions are not final because generations to come will still be affected. We believe that this is a deal. It is the best deal that the iwi can get. But Ngāti Koroki Kahukura’s generosity in accepting the financial and cultural redress package when it in no way fully compensates for what has been lost should be acknowledged.There is also the issue of the Crown determining with whom it will negotiate and with whom it will not. That was stated very clearly in a submission from Ngāti Koroki Kahukura that they made on the Raukawa Claims Settlement Bill. We have become increasingly concerned that the recognition that the Crown accords to some and not to others can set Māori against Māori and create more grievances.Having said that I acknowledge that today is to be celebrated and I acknowledge the huge generosity that this iwi has shown in taking its part in creating this settlement today. We will be supporting this bill. Thank you.CATHERINE DELAHUNTY (Green):Tēnā koe Mr Assistant Speaker. Tēnā koutou e te Whare.He mihi nui ki tetangata whenua o Waikato Ngāti Koroki Kahukura meNgāti Hauā. It is very humbling to speak here today. I am a neighbour from Hauraki. I want to acknowledge Ngāti Hauā in particular because I believe it is time for Pākehā to learn to be good neighbours and to acknowledge our neighbours in the truer sense throughTe Tiriti o Waitangi. So we are honoured to speak on this bill the Ngāti Hauā Claims Settlement Bill today. I would also like to acknowledge the Minister for Treatyof Waitangi Negotiations and the negotiators for what has obviously been a remarkable negotiation with great efficiency and that is something thatNgāti Hauā and the Government can be proud of.TheNgātiHauā settlement is an important issue for this Waikato iwi who experienced a massive raupatu. The proud descendents of Wīremu Tamihana Tarapīpipi and others have done their very best to gain a better future for their mokopuna. Again the settlement has some positive cultural and commercial elements but we have to stop and weep for what these people have lost since their tūpuna experienced the full weight of a colonial juggernaut that was intent on the fertile lands of their rohe and their maunga fromTe Aroha to Maungakawa.Te Aroha whereNgāti Hauā as well as Ngāti Rāhiri Tumutumu and Ngāti Hako have fought long and hard for the clean-up of a 20th century destruction by the Tūī Mine toxic site which has finally occurred—I am one of those working to see that this never happens again on that sacred mountain—through to the dairy lands and to the very interesting issues in the Ngāti Hauā Claims Settlement Bill such as the aerodrome issue which just shows the huge need for redress and the undeniable call for justice not just because of the 1860s but because of the 1950s and beyond.I would like to return to the long shadow of a particular incident—the burning of unarmed women and children atRangiaowhia. That caused angry anguish for so many includingWīremu Tamihana the Kīngitanga and his people who lost faith in the Crown and in the messages of the supposed Christians whose missionaries preached a wonderful message of peace but whose soldiers killed the innocent in a place of sanctuary. It does not get much worse than that.It is my belief that on the walls of this Chamber we recognise many wars but we will have finally matured as a nation when we recognise the wars that took place in our own country and the people who died on both sides of those conflicts with honour and respect—to our own history as well as our global responsibilities.If we look at the specific issues covered in the bill and the redress they are not related to the raupatu issues covered in the other Waikato settlement bills which include Ngāti Hauā and include where Ngāti Hauā’s loss has been acknowledged. They address non-raupatu claims and there are some very creative and good ideas in here. The cultural redress is covered by a cultural protocol that binds other legal instruments such as the Resource Management Act and the Historic Places Act and requires serious consideration of the Environment Court. I hope these things come to fruition.There are eight sites that are also being vested in various ways including a number of reserves notablyMaungakawa which is such an important maunga and also the Pukemako site A and Pukemako site B historic reserves which are revoked and vested in joint trustees. So you see the coming together of the communities to govern these three management plans.Obviously there are many significant issues including the issues around the Māori Parliament Te Kauhanganui and the recognition of the extraordinary tupunaWīremu Tamihana. But the story I want to focus on a little bit is theWaharoa aerodrome. This is a classic story of land taken for an aerodrome in the 1940s during the War and then the complete failure to return it after the War. Instead the Public Works Act was used again as a legal instrument of oppression to legitimise the confiscation. This land is now to be managed by a permanent committee of trustees with very specific powers and with limits on their powers. I hope that this committee will result in a genuine and lasting benefit to the hapū of Raungaiti Marae because I am very aware of the losses that continue to this day for those communities.Again I would say that the bill was negotiated very efficiently and I look forward to its future progress. The Crown has apologised for breaches of Treaty rights from the1860s and the 1950s and it has acknowledged the direct and the devious means employed to strip these hapū of their fertile lands sacred rivers and maunga. As we heard from our previous speaker thriving communities with a strong economic base were totally destroyed and have not recovered but the history and the reality of theirtūpuna the gift that has been given is still alive beneath the overlay of dairy farms.NgātiHauā have played an extraordinary role in the Kīngitanga through their tūpuna and themselves and they have negotiated positive redress. Much of this is still unfixable in the full settlement goal of the land itself—land that is in the private hands of people who honestly do not demonstrate ever in my experience the knowledge of its incredible sad transformation from Ngāti Hauā and their rangatiratanga via various means. It is now alienated beyond reach but we are proud to support this bill.LOUISE UPSTON (National—Taupō): Tēnā koe e Te Mana Whakawā. Tēnā koutou e te Whare. Rau rangatira mā tēnei te mihi ki a koutou i runga i te kaupapa o te rā. Tēnā koutou tēnā koutou tēnā koutou katoa.[Salutations to you Mr Assistant Speaker. Greetings to you collectively the House. To you the multitude of leaders I extend this greeting to you collectively in regards to the matter of the day. Acknowledgments greetings and congratulations to you all.]I stand before you in this House as the proud member of Parliament for the Taupō electorate. The anchor at the northern part of the electorate is of course your mighty Maungatautari. What is connecting the people of the Taupō electorate is the Waikato River and the mountain that anchors the south is Tongariro. The places that are referred to in this House today the names and places where tragedy has occurred where wrongs have been undertaken and where blood has lain on the ground are the places where I work that I love and where I am raising my children.The generosity of Ngāti Hauā and Ngāti Koroki Kahukura allows these first readings to be read together as a cognate bill. As you are neighbouring iwi iwi in my electorate I know how closely you work together and I know that it was not a difficult decision for you to agree to these first readings to be combined. But I think it is a particularly special moment for your member of Parliament to be able to speak in the first readings in this House.Some of you would have travelled here to Parliament before but for many of you it will be your first occasion. I was disappointed that I was not able to attend the deed signing for Ngāti Hauā but it was in December last year on a beautiful sunny shiny day at the base of Maungatautari that the deed was signed for Ngāti Korokī Kahukura. One of the things that will always be a very lasting impression for me is the generosity that you showed. I want to honour you as a people in coming to an agreement. I think to say in this House that it is a deal dishonours you as a people and what you brought to the table over many many years to get to this point. I have seen it I have been part of it and I have witnessed it in a way that I feel is extraordinary. Your generosity even recently around the Pukeatua cemetery is yet another example of your generosity.I want to honour you in this House as a people who have reached an agreement with incredible generosity and with the real intention around being able to say that we take nothing away from the horror the injustice and the indignity of the past. We acknowledge that very clearly. When the Minister for Treaty of Waitangi Negotiations stands on your marae and offers the Crown apology that is heartfelt in a way I have never seen a Minister of the Crown speak. That allows for that part of our collective history not to be forgotten but for a chapter to be concluded so that we can move on with the next part.Very important in terms of the resolution and the agreement around Maungatautari was the fact that it was an issue that divided a community in a way I have never seen before—the intensity of feelings the real ignorance and the lack of understanding. Butyour generosity when you turned up were patient and understanding and shared your experience made sure we could get to a point of agreement with the Minister’s incredible commitment that the community at large could be proud of.At the end of the day the Maungatautari reserve is something that is special to all New Zealanders and something that we do share and want to share with the world. That meant an enduring agreement. So I am enormously proud of you here in the gallery representing your iwi for what that took. The job for us now—and I say “us”—is to make sure that the wider community continues to know and understand and respect the history to get us to this point but more important what that provides for us and the future.My only regret is that I am no longer a member of the Māori Affairs Committee so I will not get to share the next part of this journey. With you with Raukawa I am very very clear how important this is to you to your young for completing the past but more important for securing the future. Thank you for being here physically in the Chamber thank you for your generosity and I look forward to the day that we stand together in the third reading of your legislation. Kia ora.Hon TAU HENARE (National): Te mea tuatahi kei a koutou e aku rangatira tēnā koutou. Tēnā koutou Ngāti Hauā Ngāti Koroki Kahukura kua tae mai nei i tēnei rā. Nō reira āhua potopoto tēnei mihimihi ki a koutou katoa.[In the first instance acknowledgments to you my leaders Ngāti Hauā and Ngāti Koroki Kahukura who have arrived here today. I therefore extend this somewhat brief welcome to you all.]I have been allocated only 1 minute—well that is what it says.In the notes we are given on all sorts of bills but especially on Treaty settlement bills one thing is clear. With each group we deal with—Ngāti Hauā Raukawa Tūhoe Ngāti Koroki Kahukura—there is a line in most of our notes that says: “During the 1840s and the 1850s there was a thriving economy.” You can just imagine that if we were able to get up today and say things like: “In Ōtara there was a thriving economy.” that would be good for our people. I saw about 2 weeks ago a painting from 1835 in Australia of all places. It was of three Māori looking out over Sydney Harbour and they were there on an economic trip to garner more trade for their people. I do not know who those three were but it gave truth to what we think we know happened in the 1840s and 1850s. It made the statements that we make in here more truthful knowing that it actually happened. Just imagine if we were able to recreate for our people the conditions for hapū and iwi to thrive economically off their own backs rather than off somebody else’s.I do commend the two bills the Ngāti Hauā Claims Settlement Bill and the Ngāti Koroki Kahukura Claims Settlement Bill to the House and I cannot wait to get on the road. I am not saying that we have fun doing these road trips. Actually I am saying that we have fun doing these road trips. It is fantastic because when you see a bill all you see is the words put there by some people better than I am but when you go out to visit the people and when you go out to a face-to-face meeting you hear all of the stories and you hear all of the words of the people who have gone before you. That is when you get a really good grasp of what is on the table.Last week we were in Raukawa. It is poignant that we have on the table now Koroki Kahukura and Ngāti Hauā and that we are moving down the country to wrap up these Treaty settlements. I think that one thing that binds Parliament together is that we can work cross-party for the benefit of Māori outside and it is one of the things that I am very proud of and lucky and privileged to play a little part of in the history of iwi Māori. Nō reira I commend this legislation to the House and I am sorry I did not take my full 1 minute.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti): Tēnā koe Mr Assistant Speaker ā tēnā tātou katoa. E ngā uri o Ngāti Hauā me Ngāti Koroki Kahukura nau mai nau mai haere mai. Haere mai ki tēnei Whare i runga i te kaupapa tino whakahirahira. Nō reira tēnā tātou katoa.[Thank you Mr Assistant Speaker and greetings to us all. To the descendants of Ngāti Hauā and Ngāti Koroki Kahukura welcome welcome welcome. Welcome to this House in respect of this very important matter. So acknowledgments to us all.]It gives me great privilege to take a call on these two very important bills. I join with not only members on this side of the House but also clearly all members in the House today to support the first reading of the Ngāti Hauā Claims Settlement Bill and the Ngāti Koroki Kahukura Claims Settlement Bill. I want to acknowledge all those who have worked tirelessly to get us to this stage the people of the two iwi in the galleries today and those at home listening or watching. I also want to acknowledge Minister Finlayson for his speedy work in claims and ensuring that our iwi katoa around the motu can hopefully recover what we have lost over many years. I thank you all for your efforts in bringing this bill to the House today.As we all know there are two bills. I am going to try to do justice in talking touching briefly on both of them in the short time I have on my feet. Can I first turn to Ngāti Hauā and can I talk about Ngāti Hauā descended from the eponymous ancestor Hauā a direct descendent of Hoturoa the captain of the Tainui waka from the uri of the waka tipua ō Tākitimu tēnei te mihi ki a koe te waka ō Tainui [from the descendant of the demonic vessel Tākitimu I salute you Tainui vessel]. The hapū of Ngāti Hauā are Ngāti Te Oro Ngāti Werewere Ngāti Waenganui Ngāti Te Rangitaupi and Ngāti Rangi Tawhaki. The Ngāti Hauā rohe spans from Te Aroha south along the Kaimai Range to Te Weraiti from Te Weraiti west to Maungatautari then north-west to Te Rapa from Te Rapa eastward to Mangateparu and then to Te Aroha. Part of the Ngāti Hauā rohe is located within the Waikato Raupatu claims area established in 1995.In December 2012 the Crown recognised the mandate of the Ngāti Hauā Trust Board to represent Ngāti Hauā in negotiating a comprehensive historical treaty settlement and signed terms of negotiation with Ngāti Hauā. Ngāti Hauā and the Crown signed an agreement in principle on 19 February 2013 which formed the basis for this settlement. On 24 May 2013 Ngāti Hauā and the Crown initialled a deed of settlement. The deed was then ratified by the people of Ngāti Hauā and signed on 18 July 2013. The settlement will be implemented following the passage of settlement legislation.The Office of Treaty Settlements with the support of the Department of Conservation and other Government agencies represented the Crown in day-to-day negotiations. The Minister for Treaty of Waitangi Negotiations the Hon Christopher Finlayson represented the Crown in high-level negotiations with Ngāti Hauā. Again I acknowledge and thank all parties for bringing this bill to the House.Just by way of a comment around resourcing—and I am glad Government departments were part and parcel—I understand the struggle there can be in negotiating claims as iwi. Often a lot of us are called on to do this in our spare time or on weekends. So I do acknowledge the sacrifice your negotiating team have made on behalf of the people of Ngāti Hauā.During the 1840s and 1850s Ngāti Hauā established a strong economy which my colleague the honourable Rino Tirikatene spoke about. He spoke of the Christian community of Pēria and the rangatira Wīremu Tamihana and his attempt to protect his lands from alienation not only constructively but proactively seeking a relationship with the Crown on issues of Māori governance. However his attempts to engage the Crown left him dissatisfied and he supported the establishment of the Māori King toprovide order and law within Māori communities. That was of course Pōtatau Te Wherowhero.We have heard and we will continue to hear how the relationships between the Crown and the Kīngitanga deteriorated over the early 1860s. In July 1863 Waikato was invaded. Part of the Kīngitanga Ngāti Hauā opposed the invasion of 1863 and 1864 and many were killed or wounded. The February 1864 attack by Crown forces on the unfortified agricultural settlement of Rangiaowhia aggrieved Wīremu Tamihana who understood it should be a place of refuge for women children and the elderly.So without going into too much detail there is enough to say that in this particular iwi huge atrocities were applied to them in the confiscation of their land when clearly their rangatira sought a more peaceful and constructive relationship with the Crown. In this small way through this bill the Crown is acknowledging its wrongdoing and like I said trying to make small amends for those past dealings.I would like to turn my attention now to the Ngāti Koroki Kahukura Claims Settlement Bill. I am afraid I might run out of time so I just want to acknowledge them in the House again today and say in support of this bill that Ngāti Koroki descend from Korokī a descendant of Hoturoa captain of the Tainui waka. Ngāti Kahukura descend from the tupuna Kahukura. Joined together through common ancestry and lineage their descendants are Ngāti Koroki Kahukura.The rohe of Ngāti Koroki Kahukura which they refer to as their homeland stretches from Karapiro along the Pukekura Range and through Rotorangi and Puahue in the west from Maungatautari 4 and 5 blocks to the top of Lake Arapuni in the south then follows the Waikato River back to Piarere in the east and from Piarere to the south of the Maungakawa reserve and on to Karapiro in the north.Part of the Ngāti Koroki Kahukura rohe is located within the Waikato raupatu claims area established in 1995 including Arikirua Tamahere Hautapu Te Koutu Pukekura Te Papara Nukuhau and Horotiu Pā. Ngāti Koroki Kahukura also hold historical customary interests in the Hinuera Waipā and Huihuitahā blocks on the eastern side of the Waikato River.I know the bell has rung. I do want to sincerely acknowledge Ngāti Koroki Kahukura again for their work in getting this bill here. I along with members of the Māori Affairs Committee will have a lot more time than 10 minutes to hear your stories to hear the mamae that you have gone through to ensure that we have got this right for you when we come and address this bill. I look forward to that day. Nō reira tēnā tātou katoa.NICKY WAGNER (National—Christchurch Central): Tēnā koe Mr Assistant Speaker. Tēnā koutou tēnā koutou tēna koutou katoa. As a member of the Māori Affairs Committee I am very pleased to be speaking to this legislation the Ngāti Hauā Claims Settlement Bill and the Ngāti Koroki Kahukura Claims Settlement Bill. It has been a long journey that both Ngāti Hauā and Ngāti Koroki Kahukorua have travelled before getting to this place. Both iwi we have heard in this House today have had rich and illustrious pasts much of which was destroyed during the New Zealand Wars and beyond. Today despite this disruption and pain despite complex and difficult negotiations and processes we have reached an important milestone: the first reading of your settlement bills.I would like to add my thanks to those of others in the House to those past and present who have contributed to this day. We all look forward to seeing these bills passed through the House and becoming Acts.The Hon Pita Sharples made an important point when he said that all New Zealanders should know their history. They should know their history so that they can understand the importance of these settlements. They should know their history so thatthey can embrace these settlements. And they should know their history so that they can support iwi as they make the most of every opportunity going forward.This bill as you have heard passes into the hands of the Māori Affairs Committee. I can assure you that we will work hard on these bills we will enjoy our road trips we will come to see you and we will make sure that these bills pass through the House as quickly and as efficiently as possible. Tēnā koutou tēnā koutou tēnā tātou katoa.Bills read a first time.Billsreferred to the Māori Affairs Committee.The ASSISTANT SPEAKER (Lindsay Tisch): Members as a presiding officer I do not get an opportunity to speak in Parliament but on this occasion I am taking the liberty because I have been part of Ngāti Hauā for all my life. This is a great day for the two iwi here today. Congratulations. It has been an honour and a privilege for me to be presiding today and also to have been with Minister Finlayson for the signing. Congratulations to you both. Permission is given for a waiata.WaiataMokomoko (Restoration of Character Mana and Reputation) BillSecond ReadingHon Dr PITA SHARPLES (Minister of Māori Affairs): I raise a point of order Mr Speaker. Can I ask whether we have got restricted time? What we are doing in terms of the length of time? I mean do we shorten our speeches—what is the procedure?The ASSISTANT SPEAKER (Lindsay Tisch): Well the extended hours go until 1 o’clock. The extended hours go to 1 o’clock and at 1 o’clock the House rises or is adjourned until 2 p.m. So if you want this bill to be completed within that time frame it is up to the speakers to make sure that that happens because we cannot go beyond it unless leave is sought.Hon TREVOR MALLARD (Labour—Hutt South): I raise a point of order Mr Speaker. Notwithstanding the various Standing Orders I seek leave for the House to continue past 1 o’clock for up to about a quarter of an hour but only if that is necessary. Or we can do it by leave—anything.The ASSISTANT SPEAKER (Lindsay Tisch): Could I ask the member before I put the leave—it is to adjourn following the completion of the second reading. Would the member like to seek leave for that purpose?Hon TREVOR MALLARD: I seek leave for that which means exactly what I said before.The ASSISTANT SPEAKER (Lindsay Tisch): No it is to adjourn all right? Leave is sought for that purpose. Is there any objection?Hon TREVOR MALLARD: I was seeking leave to continue which is the same thing.The ASSISTANT SPEAKER (Lindsay Tisch): Yes. Well we will just get it right. Leave is sought for that purpose. There is no objection.Hon Dr PITA SHARPLES (Minister of Māori Affairs): Tēnā koe Mr Assistant Speaker. I moveThat the Mokomoko (Restoration of Character Mana and Reputation) Bill be now read a second time. Tēnā tātou e hui anō nei i roto i tēnei Whare. Tēnā koutou katoa. Tangohia te taura i taku kakī kia waiata au i taku waiata. Ko te karanga a Mokomoko kia rangona tōna reo e te motu kia puta ai ōna whakaaro ōna wawata tōna riri tōna aroha kia kitea ai he tangata tonu a ia. Koia taku karanga taku mihi hoki ki te whānau a Mokomoko i tēnei rā whakahirahira. Tēnā koutou. Kai te tangitonu mō ngā hara a te Karauna ki a rātau ēngari i te rā nei kei te mihi ki tā rātau mahi whakarangatira i a tātau katoa.Kongā mahi a te Karauna ki a Mokomoko ko aua mahi anō rā ki a tātau katoa. Nā te taura tārona i tōna kakī a Mokomoko i mate ai ā tōna reo i ngū ai kātahi ka murua ngā whenua o te iwi o Whakatōhea whānui o te waka o Mātaatua ā ka tīmata te korekore haere o ō rātau reo tīpuna. Otirā ko te whānau i tino mate i te whakamā ko te whānau a Mokomoko. Nā te whiu o te ture tō rātau tipuna i patu ka waiho tōna whānau mā te whakamā e patu. Tēnā koutou. Kua kōrero mai rātau mō te nohongū i roto i te pōuritanga me te taumahatanga mai rā anō i te tāronatanga o Mokomoko tae noa mai ki ēnei rā.Ki te whakaaro ake tātau ki te ngaro haeretanga o ō tātau reo tō tātau Reo Māori huri noa te motu tērā ka kīia kua tāronatia tātau katoa ki ngā taura here o te ture a te Kāwanatanga. Ka ngaro Te Reo Māori i roto i ngā kura i ngā reo irirangi i ngā tari Kāwanatanga. Kāhore tō tātau Reo e whai mana e whai wāhi ki roto i te Kāwanatanga o tēnei whenua. Kāhore Te Reo o ō tātau tīpuna i rangona i roto i tēnei Whare Pāremata. E te Māngai nō tēnei rā tonu kua huri te ao. Kua tae ki te wā mā te whānau a Mokomoko tātau katoa e whakatika. Nā te kaha akiaki o te whānau i te pire e kōrerotia nei i tuhi ki Te Reo Māori reo Pākehā hoki kia rite tonu ngā mana o ngā reo e rua. He tuatahitanga tēnei mō te Whare Pāremata. Nō reira me kī nā te whānau a Mokomoko te taura i tango i taku kakī kia whakaputa kōrero au i Te Reo Māori mō tēnei pire whakamana i taua reo hei whakamana hoki i a Mokomoko rātau ko tōna whānau i tēnei Whare i tēnei rā. Tangohia te taura i taku kakī kia waiata au i taku waiata.[Greetings once again to us gathered in this House. Greetings to you all. Remove the rope from my neck so I may sing my song. That was Mokomoko’s call so that his voice could be heard by the nation his thoughts aspirations anger and empathy could emerge and he could still be seen as a human being. That indeed is my call too and my acknowledgment as well to the Mokomoko family on this momentous day. I applaud you the family. I continue to grieve over the transgressions inflicted by the Crown on them but today I commend the whānau for what they are doing to make us all better off.What the Crown inflicted upon the Mokomoko family was also inflicted upon us all as well. It was the rope that strangled his neck that killed Mokomoko and silenced his voice. Then the lands of the Whakatōhea people at large and of the Mātaatua canoe were confiscated and the beginning of the gradual loss of the language of their forefathers began. It was the Mokomoko family that suffered greatly from the humiliation. It was the exercise of the law that killed their ancestor and left his family to suffer in humiliation. My sympathy to you the family. They have spoken to us about remaining silent in a state of despondency and severe illness from the time of Mokomoko’s execution to the present day.If we consider the gradual loss of our language of our Māori language throughout the country it could be said that we are all being strangled by the binding ropes of Government law. The Māori language was lost in schools on radios and in Government departments. Our language did not have official status and involvement in the Government of this country. It was not heard in this House of Parliament. But from this day the world has changed. We have reached the time when the Mokomoko family will put everything right for all of us because this family strongly urged that this bill being debated here be written in Māori and English as well so that both languages have equal status. This is a real first for Parliament. Let us say therefore that the Mokomoko family removed the rope from my neck so I can express my views in the Māori language about this bill which will restore the integrity as well of Mokomoko and his family in this House today. Remove the rope from my neck so that I may sing my song.]“Take the rope from my throat so that I may sing my song.” Have the strength to speak up and the truth will not be silenced. I quote a great leader of Te Whakatōhea Mokomoko. He was arrested tried convicted and finally executed by the Crown on the morning of Thursday 17 May 1866 at Mount Eden stockade in Auckland. While in prison Mokomoko composed that waiata which has since become a guiding philosophy for generations of his whānau. I think it is so important.I would like to now thank the Māori Affairs Committee for considering the bill and attending hearings at Waiaua Marae Ōpōtiki—Mokomoko’s final resting place. The committee recommended that the entire bill be translated into Te Reo Māori. I commend and support the recommendation wholeheartedly. The committee also noted the whānau request for an expanded historical narrative concerning the treatment of Mokomoko during 1865 and 1866 and an apology to be included. I will address the House on these matters perhaps in the third reading debate. Ēngari kei te mihi au i te komiti Māori ā me te whānau a Mokomoko.[But I commend the Māori Affairs Committee and the Mokomoko family.]This is a first—to have a bill presented in the House in the Māori language and in doing so they are leading us New Zealand in this institution. Who knows where next—where Te Reo Māori can be the official language to carry such serious things as this? In my third reading speech I will talk about Carl Völkner the events that happened the shame. I would just like to say this: I support this claim 100 percent. I have seen the pain I have heard the mamae i roto i te karanga i te marae rā me te wero me ngā kōrero i puta mai i roto i ngā kōrero e pā ana ki tēnei take[hurt in the formal call of welcome at that courtyard over there and the stories that emerged about accounts relating to this matter]. Kua kawea tēnei mamae mai i tērā wā tae noa ki tēnei rangi. Nā reira ki ahau nei he kaupapa nui tēnei pire. Kei te tautoko au.[This hurt has been borne from that time to this day. So to me this bill is of huge significance. I endorse it.]I support this bill but I also support Minister Finlayson that the opportunity be given for this bill to be heard as a separate bill belonging to the whānau a Mokomoko. Nō rātau te mamae. [The hurt belongs to them.] The hurt has been from those closest to them and therefore they should be allowed to stand in their own right and have this bill for themselves so they can relate face to face with the rest of the world particularly their extended whānau and neighbours. I have no right to say that—however I have. Nā reira he mihi tēnei ki a koutou kua tae mai i tēnei rā.[Therefore this is a conciliatory acknowledgment to you who have arrived here today.]Thank you.RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Deputy Speaker. Ā te whānau Mokomoko tēnā koutou nau mai haere mai. Haere mai ki te Whare Pāremata Te Ana o Ngā Raiona. E rau rangatira mā tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Deputy Speaker. And to the Mokomoko whānau greetings to you welcome welcome. Welcome to Parliament House the lions’ lair. Greetings to you leaders of a hundred fold acknowledgments and salutations to you all.]I am very pleased to stand in support of this bill the Mokomoko (Restoration of Character Mana and Reputation) Bill at its second reading. As a very hard-working member of the Māori Affairs Committee I unfortunately did not get to the hearing on this bill up in the Bay of Plenty—Hon Tau Henare: Missed a good day bro.RINO TIRIKATENE: I did. I was somewhere down deep in Te Wai Pounamu as I recall. But I have thoroughly enjoyed working with the committee on this bill. Can Iparticularly acknowledge our chair Tau Henare for his work. We had to give the officials a bit of a hurry-up on a couple of occasions but I would like to thank Minister Finlayson also for what is a historic bill at its second reading. It is all because of the perseverance of te whānau Mokomoko—their perseverance and their tono. They wanted this bill in Te Reo Māori. This is very much a historic first for our Parliament and for our country. It is a wonderful occasion.I am going to keep my contribution quite brief this morning but I think what I would want to say is that this bill is a salutary lesson in how important it is for Governments to properly negotiate with whānau hapū and iwi over their mamae or their claims that come before this House. We know that there was an apology given back in 1992 which related to some other tūpuna from Ngāti Awa but it did not fully restore the mana of Mokomoko. I am sure this is a lesson for our Parliament that we want to get things right and we want to get things right the first time. Having said that I am pleased that we have been able to go through this process. I actually think we have achieved a better outcome. We have achieved a better outcome because not only have we brought things on a par for Mokomoko but I think we have taken them to another level by having this special bill which has been completely put in Te Reo Māori.I would like to talk just a bit about the nature of the man Mokomoko and mana and reputation which are what this bill is about. There is a quote from Abraham Lincoln. He was the President of the United States back in the day as we know from 1861 to his untimely death in 1865. He said when he was talking about what we call mana that “Character is like a tree and reputation like a shadow. The shadow is what we think of it; the tree is the real thing.” What President Lincoln was telling us is that the reputation of a man is what someone says it is. As we kōrero more about a person their reputation grows but it is only the thought what someone else thinks of us that makes our reputation. The true estimation of a person is their character. In the case of the quote it is the metaphorical tree so what has more substance is the tree. That represents the person’s character. Like the character of the person it is the real thing that you or I or society should not lose focus of. The tree is real; the shadow is reputation. Character is defined as the mental and moral abilities of an individual.I just wanted to leave that quote because we must not forget the lesson as we progress this bill. We want to not lose focus of the tree of Mokomoko the man. With that in mind I just want to repeat that quote again: “Character is like a tree and reputation like a shadow. The shadow is what we think of it; the tree is the real thing.” The shadow that was cast over Mokomoko was due to some misinformation and some trickery. It was an angle. It was some trickery that created a false shadow. But the shadow that was cast by the big tree Mokomoko’s tree is from a tree of strength character and mana. I commend this bill to the House.Hon TAU HENARE (National): E tū ana au ki te tautoko i te kōrero o tō tātou Minita a Pita. Nō reira kei a koutou te whānau tēnā koutou katoa.[I rise to endorse the sentiments expressed by our Minister Pita. And to you the family I extend salutations to you all.]It is funny that back in 1992 the Government of the day thought that it had better go and apologise. So off it went and apologised and gave Mokomoko a pardon but forgot to talk to the people about that pardon. Those are lessons that we pick up along the way. Having the inability to pardon a person again for the same offence there has to be some other way of recognising what the Government had done. The Mokomoko (Restoration of Character Mana and Reputation) Bill sets out to restore the character the mana and the reputation of that person who has been accused and actually been dispatched by Her Majesty’s Government.Personally I travel past where Mokomoko is from at least once a year. I have never ever turned to my right and acknowledged those people until the day that the Māori Affairs Committee went up and did the business and listened to the concerns of the whānau. I am glad to say that we were able to deliver to the House 90 percent of what the whānau wanted even breaking new ground in this Parliament by not so much having a translation of the legislation but a version of the bill in Māori before it is enacted. So when it comes time to enact the bill the Governor-General will be signing off the English and the Māori versions. When I talk about the restoration of mana especially of Mokomoko how can you restore somebody’s mana and reputation if not through his own language? I think that the huge lesson that we got from our whānau was just that. That is how you proceed to restore his contribution to their society.I see Mokomoko as a bit of a hero along with other people right throughout history and through the world like Breaker Morant and all of those people who have been dispatched by their Governments because of some skulduggery. It is not the first time that somebody has been pardoned in this House. Let it be known that there are others who have been dispatched by Her Majesty’s Government for not carrying out orders and have been pardoned along the way. I think it is a good thing. I think it does restore the character the mana and the reputation of that person of Mokomoko but hopefully it works on the restoration of the people’s mana and their reputation. They can stand tall in their communities and say that they are the descendants of Mokomoko without shame and without carrying the burden of 150-odd years of that.I think that this bill will go through the House very very smoothly and we will be on to our third reading in no time at all. Kia ora.LOUISA WALL (Labour—Manurewa): Kia ora Mr Deputy Speaker. E ngā mana e ngā reo rau rangatira mā ngā uri o te rangatira Mokomoko tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Deputy Speaker. To the powers voices myriad leaders and the descendants of Mokomoko the chief salutations acknowledgments and greetings to you all.]It is my pleasure to join the House in our collective support of the Mokomoko (Restoration of Character Mana and Reputation) Bill. I want to begin with some words from Mokomoko. I repeat them: “Tangohia te taura i taku kakī kia waiata au i taku waiata.”[Remove the rope from my throat so I may sing my song.]The translation is: “Have the strength to speak up and the truth will not be silenced.” This bill is all about tika me pono. This is about truth and justice for Mokomoko and his uri. This is an opportunity for us as a Parliament to specifically address the historical injustice that was perpetuated on this rangatira of Te Whakatōhea and his uri and for ever more raise him to the esteem that he had and raise him to the esteem that he currently has and will always have in the eyes of not only his whānau but in the eyes of us here in Parliament.I want to tautoko Minister Sharples’ words about the importance of this piece of legislation and the right of this piece of legislation to stand on its own merits. This morning we have been here discussing Treaty settlements but also actually the mana of this particular legislation. I am glad Minister Finlayson is here and he hopefully will be able to ensure that the next passage of this bill means that the whānau will be able to come here to Parliament in the third reading and enjoy I think the intention of this bill which is about restoring the character mana and reputation of Mokomoko.I do want to highlight the process that has led us to this particular point in time. Mokomoko was executed in 1866 for a crime he did not commit. The whānau of Mokomoko from that time on have fought for justice to prevail. They wanted to cleartheir tupuna’s name. They wanted to make sure that the mana of Mokomoko as a rangatira for his community was also addressed. In 1988 via the Te Runanga o Ngati Awa Act section 11 there was an acknowledgment that others involved who had been accused of the death of Carl Völkner were also pardoned which led to the Governor-General in 1992 extending a pardon. We are all here because the extension of that pardon did not include the whānau.So what we are trying to do today is make sure that we as a country acknowledge the wrong that was perpetuated. This bill is trying to correct it. Part 2 specifically provides that the character mana and reputation of Mokomoko and his uri are restored by the passing of this bill.I too want to focus on the uniqueness of this bill in that contained within it is Te Reo an official language of our country. It is not a normal thing. This bill in itself is an incredibly unique piece of legislation. I think the uniqueness of that in itself restores the mana of Mokomoko because it is only through this process that actually we have created I think a legacy for the future. It is something that the whānau should feel very proud about because it is through your persistence it is through your insistence that we here are able to help to restore the mana. It is through your guidance and support that we are able to do that.I will not take up much more of the House’s time other than to again acknowledge the generosity of Mokomoko and his uri in enabling us as a country to come to this point in our history. This is all part of our truth and reconciliation history our history of Treaty settlements. I think it provides an amazing platform for the future in terms of how we work together how we acknowledge each other in a respectful way but also how we uphold the mana not only of Mokomoko but of Te Reo and of our mana whenua status. I wish you a safe trip home and expedited travel as this bill goes through this House so that you can feel that all the work you have done to get us to this point is something that you can celebrate in the very near future. Nō reiratēnā koutou tēnā koutou tēnā tatou katoa.CATHERINE DELAHUNTY (Green): Ā tēnā koe Mr Deputy Speaker. Ngā mihi nui ki ngā uri o Mokomoko te tangata whenua o te rohe o Whakatōhea tēnā koutou.[And thank you Mr Deputy Speaker. Huge compliments to the descendants of Mokomoko the indigenous people of the Whakatōhea region greetings to you collectively.]It is great to see you back here again at the second reading of the Mokomoko (Restoration of Character Mana and Reputation) Bill. It is a great privilege to have spoken on the first reading of the bill and to acknowledge the whānau and the long moments that have led to this moment since the terrible act in 1866. I also acknowledge the issues in 1992 when a first but not sufficiently consultative attempt at redress and apology was made. I also acknowledge the importance of the bill before us today. The Māori Affairs Committee has obviously done good work and is on board. Tau Henare said maybe 90 percent of what was asked for by the whānau is included.The recognition of Mokomoko is more than a heartbreaking story of the hurt and pain of a whānau that led to an unjust hanging and raupatu of 490000 hectares of Whakatōhea land because Mokomoko was falsely accused of what happened between Völkner andKereopa and others. As a strictly non - historical expert I would like to acknowledge some of the possible context for the actions ofKereopa Te Rau of Ngāti Rangiwewehi who was not fromŌpōtiki but who had suffered from the actions of the Crown in 1864 in a manner that drove peace and the philosophies of Pai Mārire from his heart.We have already heard this morning about the burning and bayoneting of the women in the church atRangiaowhia in 1864 including the burning ofKereopa’s daughtersand some have also said of his hoa rangatira and a few days later his sister. This terrible act in 1864 by the troops of General Cameron who refused to accept that the church was a sanctuary possibly led to Völkner’s murder in the church atŌpōtiki. But what makes it so much worse is that all of this tragic violence was then compounded by a guilty State deciding to kill an innocent man and stigmatise his descendants. It took the opportunity to confiscate the land and so it has stood until today.But today at least the manner of Mokomoko’s death is being acknowledged and the mana of Mokomoko has been re-examined and recognised and his status as an innocent and proud rangatira upheld. The Green Party is more than happy to support this bill and any future bills that shed light on injustice and unfinished business. We particularly acknowledge the leadership of the whānau in demanding that Te Reo Māori was the language of the bill and that is great leadership for our House and for the future. I am very appreciative of that effort. It is so important that we keep moving.We do not believe in using the word “final” around these laws because with the best will in the world each generation has limited knowledge and tools at its disposal. As new information hurts or creative opportunities evolve around best practice in terms of this truth and reconciliation around Te Tiriti o Waitangi we believe that Parliament has an obligation to review the past—that is why this bill is so important—and to look at redress in terms of the inherent justice and fairness at every stage. Te Tiriti issues need to be looked at in terms of consistency and best practice over time and mistakes like this one need to be rectified as we do not need to compound our hurts. When we are not returning whenua and when life cannot be returned the least we can do is to be sorry and to say sorry as wholeheartedly as we can.But the Greens would also just like to say that we believe that the name Mokomoko shall never be forgotten and will always stand for a reminder of the need for justice not only to be done but to be seen to be done throughout the generations. Tēnā koutou katoa.TE URUROA FLAVELL (Co-Leader—Māori Party): Tēnā koe Mr Deputy Speaker kia ora tātou katoa. Tēnā koutou i hara mai ināpō nei ki te Whare Pāremata ki te whakarongo ki ngā kōrero. Ki taku mōhio anō hoki kua hui tahi koutou me ngā Minita ki te kōrero mō te āhuatanga o te take hōhonu nei ā kia kaua e kōrero ki tēnei pire me tōna kotahi anake ēngari ko te nui o te mamae kei roto i te ngākau mō te āhuatanga tuatahi āe tā koutou tupuna ēngari mō te āhuatanga o tā koutou whakakotahitanga i raro i te korowai o Te Whakatōhea. Ēngari taihoa ake nei māku tēnā e kōrero.Hoi anō he kitenga kanohi. Ka hoki ngā mahara ki te hunga kua ngaro e hoa mā. Ki tērā o ngā papa a Mannie ka mutu ki a Matenga ko rātou kua ngaro atu ki te tirohanga kanohi. Hara mai me te āhuatanga o ngā pare kawakawa kai runga i a koutou. Kaua ki a Mokomoko i tōna kotahi i te mea arā noa ngā whakatipuranga kua ngaro atu kāre e kite i te āhuatanga o tēnei rā. Nō reira tēnā tērā kōrero.Kai te papa Tai tēnā koe. Ka nui te mihi ki a koe kua tae mai i te ata nei ki te kōrero ki te whakarongo ki ngā kōrero otirā te hononga ki waenganui i a tātau a Ngāti Rangiwewehi ki te āhuatanga ki a Mokomoko. Nō reira tēnā koutou tēnā koutou kia ora tātau katoa.[Thank you Mr Deputy Speaker and salutations to us all. Greetings to you collectively who came here last night to Parliament House to listen to the discussions. I understand as well that you and the Ministers met together to discuss an aspect relating to the depth of this matter and not to address this bill in isolation despite the pain in the heart being huge for the first aspect and yes about your ancestor. But rather that you address the situation where you came together as one under the cloak of Te Whakatōhea. Park that there however as I will come back later to speak on it.Well and now for faces seen. My thoughts go back to those who have passed on dear friends to Mannie father of all fathers and furthermore to Matenga. They are ones who have departed and are no longer seen. Welcome here with the symbolic mourning wreath of kawakawa leaves upon your heads not just for Mokomoko alone but for the very vast number descendants who have passed away and will not witness today’s event. So that is that statement.Greetings to you Tai the father figure I appreciate your presence here greatly this morning. You have arrived here to talk to listen to the addresses and in particular to reaffirm the connection that exists between us and Ngāti Rangiwewehi and the circumstances relating to Mokomoko. Therefore greetings and salutations to you collectively and to us all.]I heard that earlier Mr Tau Henare talked about the historical context which was I suppose a pardon back in 1992 and what we are doing here today. I think that the title of this bill the Mokomoko (Restoration of Character Mana and Reputation) Bill tells it all. The terms of the 1992 pardon did not expressly restore the character the mana and the reputation of Mokomoko and all of his uri. Because it did fail to do so conversely it added to the stigma and the shame felt so strongly by the descendants of a man wrongfully labelled as a murderer.I have got a couple of links here with some of the people in the gallery. Of course recently we had the settlement of Ngā Punawai o te Tokotoru Ngāti Rangiwewehi Tāpuika and Ngāti Rangiteaorere. They came through the door and one part of the Rangiwewehi settlement was around the pardon for Kereopa Te Rau. Of course Kereopa Te Rau as other speakers have said was of Rangiwewehi a disciple of Te Ua Haumene and the founder of the Pai Mārire faith if you like. The other speakers have talked about the consequences that happened to Kereopa. In a sense actually it all fell on Mokomoko but Kereopa was involved in terms of the murder of Völkner.The thing I want to make my short contribution on is to think about two things that I think have really come to light. The first thing is to say that there were some serious consequences of that whole episode that many people would not know about. Of course as other speakers have said the first consequences for Te Whakatōhea was that their rangatira Mokomoko was arrested tried and hanged in 1866 for Völkner’s murder and a consequence was that I suppose his execution was only the beginning of Te Whakatōhea’s punishment. The Government then confiscated as I understand it about 490000 acres and then basically banished the so-called rebels to about 20000 acres out at Ōpape in the general reserve out there.I think that the Minister of Māori Affairs has highlighted an issue that I tend to support which is around the fact that I suppose amongst the internal things that happened—and I talked a little bit about that this morning at the Tūhoe settlement legislation—this particular issue is a little bit different around the settlements that we know of around the loss of land. Sure that has to be dealt with and the loss of life has to be dealt with as well. Reputation is one thing which I suppose goes hand in hand there but I think it is a worrying episode that in a sense the people who are in this gallery—and they have expressed it I understand on more than one occasion—believe that their issues are separate from those of Whakatōhea. In some senses they need to have a right to have a say about that. I was in a former life an educator and one of the things I used to do was to go—Hon Trevor Mallard: A good one too.TE URUROA FLAVELL: A very good one—an excellent one. Thank you Mr Mallard.Dr Megan Woods: And a good PPTA member as well.TE URUROA FLAVELL: I was a Post Primary Teachers Association member but you are making me digress and I want to come back to the serious part of it which was that part of what I used to teach was around Treaty education. One of the resources I had was a video which I think is actually very relevant to today because from memory the video was calledOne Land Two People. It was about an hour-long documentary. It actually went over this whole issue in 1 hour. It showed and talked about the stories and talked to the actual members of this whānau about their stories. I was taken by that video and I used it because it talked about sure the arrival of the settlers and there was some role playing in there about the settlers having farming days and so on and the loss of land but also the actual impact on the people. But I think that one of the interesting parts of that video was that it actually talked about this issue which probably has been swept under the carpet and kept hidden.I suspect that for all intents and purposes although one might say that they are part of Te Whakatōhea—and far be it from me to sort of put this on the table but it is out there already so the Minister has made it available. For all intents and purposes these people have also suffered internally under the korowai of Te Whakatōhea. That is a pretty strong statement for somebody from Ngāti Rangiwewehi to make but I think that that is the point of the exercise and therefore it should be put out there. I hope that with support from the Minister we can look at that issue such is the feeling and such is the depth of feeling that is held by this whānau and I think it should be rightly acknowledged.The last part I want to say is that as other speakers have said it is not every day—and it is a little bit of a contradiction me speaking English—that you have iwi who come to the House who expressly want their bills to be put into the Māori language. I want to acknowledge that. Me mihi rā ki a koutou katoa i whakaaro ake mō tērā o ngā kaupapa he mea nui tērā hei tauira mō ngā pire katoa ka tae mai ki roto i tēnei Whare Pāremata. Mēnā ka ea i a koutou ā tērā pea ko ētahi iwi ka whai atu i tērā tauira. Nō reira kāre he kōrero i tua atu o tērā ko te pānuitanga tuarua tēnei ka waiho ake ki te mutunga mai. Mā reira ka taea te kī kua mana kua ea kua tutuki waiho tērā ki reira. Tēnā koutou tēnā koutou kia ora tātau.[I truly acknowledge you all for giving the matters due consideration because that is a major one and can be used as a model for other bills that arrive in this House of Parliament. Because you achieved that other tribes may follow suit perhaps. Therefore there is no other statement beyond and as this is the second reading I will leave it there for the final reading. It is at that point where one is able to state it has been validated settled and done. Leave that there. Greetings and salutations to you collectively and to us all.]KATRINA SHANKS (National): It is my pleasure to take a very brief call on the Mokomoko (Restoration of Character Mana and Reputation) Bill today not because it is not important—because it is a very very important bill—but we do want to get this finished today and go on to our Committee stage and third reading so that this bill can be passed. This is a very unique bill as you all know and it is good to see that actually a bill like this can come before Parliament and be recognised.I would like to thank the Waiaua Marae for hosting us as the Māori Affairs Committee. You were fantastic hosts. What it allows us to do as a select committee is to go and listen to you listen to your stories get an understanding of what has happened see the grief that it has caused and know that we can make a difference. We listened to what you had to say we came back into Parliament and we made those changes that you recommended to the bill. So thank you for hosting us and being such fantastic hosts. Thank you for telling us your stories. You have certainly given us stories to tellour children about what has happened to Mokomoko. Thank you very much for this opportunity and I commend this bill to the House.Bill read a second time.The House adjourned at 12.45 p.m. (Wednesday)