Delahunty CatherineCATHERINE DELAHUNTY (Green): Ā tēnā koe Mr Assistant Speaker tēnā koutou e Te Whare Pāremata i tēnei rā. I would just like to mihi to te Tairāwhiti iwi katoa tēna rā koutou.[And so thank you Mr Assistant Speaker and acknowledgments to you collectively the House of Parliament today. I would just like to acknowledge the whole tribe of the East Coast hello there.]Having lived in their rohe the statue of the tupuna with which this bill is associated stood down by the awa so often we would be having rallies—sometimes protests sometimes meetings sometimes strolls along the riverbank—and there would be Wī Pere. So Wī Pere has always been a significant figure whether the citizens of Gisborne understood it or not for tāngata whenua in that rohe and I am just acknowledging all of the whānau associated with it. The Green Party would like to acknowledge the comments of previous speakers and the Māori Affairs Committee because issues were raised around the rights of people associated with the trust in terms of access to information and the effect of further corporatisation. Issues were raised around the appropriate place for jurisdiction of disputes and the Green Party would definitely support Meka Whaitiri's Supplementary Order Paper around this. It is very important to recognise that there is law and there is law and that the expertise of the High Court versus the Māori Land Court on customary law is an important issue. We look forward to and hope to see this proposed amendment go through. We do support the right of the Wī Pere Trust to act independently—to have its independence separate from the interference of the Crown. This bill steps it out of the shadow of the Crown if you like into its own rangatiratanga jurisdiction. Stepping back from the detail of that though it is interesting because this trust has been in existence for a very very long time—since 1899. But in the end whether it is 1899 or 2016 it is still the Pākehā legal framework dictating the process. It is still the issue of incorporation the issue of trusts the issue of Pākehā bankers' models in particular defining land and the people's relationship with the land. In many ways trusts such as this one have no choice; they have to stick within the framework that is available. But is that a framework based on hapūtanga and the opportunity for whānau? Nobody knows because we have gone so far into the corporate reality that we do not ever question the way in which we do things. Many many trusts like this have no choice; if they want to succeed they have to play by the rules they have to corporatise and they have to create flexibility for themselves. But that is still reflecting the way in which law is interpreted very much from a colonial perspective. In 2016 we have not actually moved very far but we also recognise that this trust wants to do this. It wanted the Crown out of its business so it is good that the Crown is out of its business but we do think there are very real threats involved in the overall principle of corporatisation. A friend of mine who runs workshops on Māori structural models talks about the model of tangihanga. She is tāngata whenua clearly I am not so I am quoting her. She says tangihanga is the most intact structure that exists for organising without corporate and hierarchical leadership whereas most organisations are forced if they have any financial status to use the corporate model. And we all think there is no choice; there is no other way: TINA there is no alternative as opposed to TAMA there are many alternatives. So the challenge that we would put alongside the right of this trust to their self-determination is the challenge of whether this world is allowing hapūtanga to exist at all in any kind of meaningful way in terms of an economic base or an economic structure. Or do we dictate economic models through our judicial system and our legal system—including the Māori Land Court which is not exactly an instrument of liberation traditionally—or do we allow for a different way of doing things? That is a question for people who know more about these things than I do. I am putting those questions because they have been raised with me. It has been raised with me whether the traditional governance models of the Pākehā world actually create the space for tangata whenua to do things their own way. Or is it just that we all have to do it the same and we all have to do it according to the dictates of modern hyper-capitalism to put it bluntly. That is an interesting challenge. I do not have a quick answer to that. But when my friend says that tangihanga shows that everyone has a place she says that everybody without being told what to do is valued learns their traditions—I am interested in that as well—The ASSISTANT SPEAKER (Hon Trevor Mallard): Order!CATHERINE DELAHUNTY: Kia ora.