Hayes JoJO HAYES (National): Tēnā koe. Ka tangi te tītī ka tangi te kākā ka tangi hoki ko au. E koro mā e kui mā e rau rangatira mā o ngā hapū me ngā whānau o Ngāti Porou tēnā koutou. Nau mai haere mai ki te rā whakahirahira. Ko wai au? Kei te mokopuna o te awa kei te mokopuna au o te awa o Waiapū te maunga o Hikurangi te whare o Awatere me Hinerupe me te tangata Porourangi. Ko Rangihuna me Apanui Konea ōku whānau tupuna. Ko Paikea Apanui ko Paikea Ariki Apanui tōku pāpā ko Joanne Kōwhai Apanui Hayes tōku ingoa. [Just as the muttonbird calls and the parrot chatters so too do I wish to be heard.Ladies and gentlemen distinguished leaders of the various subtribes and families of Ngāti Porou greetings to you all. I bid you a warm welcome to an important day.Who am I? A grandchild of the river I am a descendant of the Waiapū River of Hikurangi mountain of the house of Awatere and of Hinerupe and of Porourangi. Rangihuna and Apanui Konea are my grandparents. Paikea Ariki Apanui is my father and my name is Joanne Kōwhai Apanui Hayes.]I too want to acknowledge the late Dr Apirana Mahuika—or uncle Api as we all know him—a great leader of Ngāti Porou a man who only wore Ngāti Porou - tinted glasses and never apologised for it and a man who among other attributes led the claims process for Ngāti Porou.As I heard from the previous speaker about the tinted glasses of those from Ngāti Porou I too was brought up thinking that there was only one iwi and that iwi was Ngāti Porou. I too was brought it with all of those ideas—even though it wasn't back on the coast of Te Araroa; it was in a little place in the centre of the Manuwatū. That is what I was brought up with: that every Māori in the whole of New Zealand was Ngāti Porou. So you can imagine my shock when I found out hello that might not be the case.I want to acknowledge the ope of Ngāti Porou. Some of them that have come here today were here in 2008. And so today is a journey that is just about at the end of the process that we're going through for the bill to reach its Royal assent. I want to acknowledge Herewini Pārata sitting up in the gallery today. I've known Herewini for quite some time. He's obviously the Hon Hekia Pārata's brother—but also Heriwini was my brother's boss at te—at the big Māori—Hon Meka Whaitiri: Matatini.JO HAYES: Matatini—that's it. Te Matatini—in the head; needed to keep going.While I was not at Parliament during the time in 2008 when the iwi came here to sign their agreement I can only imagine the political uproar that was going on as the bill was being negotiated. It was a time when the ill-fated foreshore and seabed legislation had been debated and passed by the former Labour Government—a bill that instantly marginalised iwi Māori customary rights to the moana and for some non-Māori as well. It was a time that saw the birth of the first and only independent Māori political party to emerge onto the political scene—the Māori Party. Yes they were rocky times back then.As I look around the house I see these political parties that drove that divisive piece of legislation sitting here and standing and moving forward with this piece of legislation. We cannot forget the work of the National Government when it came in in 2008 and repealed the Foreshore and Seabed Act 2004 through the Marine and Coastal Area (Takutai Moana) Bill. But I digress.Today we're here to celebrate the first reading of the Ngā Rohe Moana o Ngā Hapū o Ngāti Porou Bill (No 2). It is a bill that in essence gives effect to the deed of agreement between ngā hapū o Ngāti Porou and the Crown in relation to ngā rohe moana o nga hapū o Ngāti Porou. It is a bill that seeks to achieve outcomes that recognise the unbroken inalienable and enduring mana of the hapū of Ngāti Porou in relation to ngā rohe moana which is held and exercised as a collective right. It provides a legal mechanism that supports the expression and protection of the mana of the hapū of Ngāti Porou generally and in those specific areas where customary marine title rights are recognised. It seeks an outcome that will recognise that the Crown has a responsibility for public access in on and over the common marine and coastal area and a role in regulating it; and finally it provides certainty about the use and administration of ngā rohe moana o ngā hapū o Ngāti Porou.Many speakers have most probably already covered the eight mechanisms that were negotiated between Ngāti Porou and the Crown. That requires legislation to have effect of those eight mechanisms. Some of these eight mechanisms look at statutory overlay—that's a map outlining the moana rohe for Ngāti Porou and relating to resource consent. It's about customary fishing practices conservation mechanisms an environmental covenant protected customary activities wāhi tapu and wāhi tapu areas. It also looks at other areas: official geographic names of features; relationship instruments; as well as other customary marine title mechanisms around permission rights—that's permission rights for resource consent—to actually approve people to go and harvest through the Resource Management Act. It looks at customary fishing practices—extended mechanisms that will extend fisheries by allowing a hapū of Ngāti Porou to propose by-laws restricting or prohibiting fishing for sustainable utilisation or cultural reasons in customary marine title areas. Again there are environmental covenants and conservation processes and also areas around the taonga tūturu ownership and minerals ownership of that rohe.As I stand here I look at this bill and it is an extraordinary bill. It is an extraordinary bill in the many ways that have been expressed in this House today. As a member of the Māori Affairs Committee I look forward to receiving the bill into the select committee and to going through the processes—to hear submissions to hear what the people have to say and also to be able to if we have the opportunity travel to the East Coast to be able to be part and parcel of the whānau of Ngāti Porou as we go through the submissions process.I just want to close my contribution today by recognising my late father. Now my late father was named Paikea. He was named after the ancestor Paikea. So I close my contribution today by reciting our Ngāti Porou anthem Paikea". And it goes like this:Uia mai koe whakahuatia ake; Ko wai te whare nei e?Ko Te Kani. Ko wai te tekoteko kei runga?Ko Paikea! ko Paikea! Whakakau Paikea. Whakakau he tipua.Whakakau he taniwha.Ka ū Paikea ki Ahuahu. Pakia! Kei te whitia koe ko Kahutia-te-rangi. Me ai tō ure ki te tamāhine a Te Whironui. Aue. Nāna i noho i te Roto-a-Tahe. Aue! He koruru koe koro e.Ask and you will be told;What is the name of this house?It is Te Kani.Who is the carved figure above it?It is Paikea! It is Paikea!Paikea emerges. A wizard emerges.A deep-water prodigy is wading ashore.Paikea lands at Ahuahu. Clap!Your identity is entwined with Kahutia-te-rangi. You were intimate with the daughter of Te Whironui. Oh my.Who settled at te Roto-a-Tahe.Alas! You are now a figurehead old one.I commend the bill to the House."