Taranaki Iwi Claims Settlement Bill — First ReadingText is incorporated into the Bound VolumeTaranaki Iwi Claims Settlement Bill — First Reading[Sitting date: 15 March 2016. Volume:712;Page:9754. Text is incorporated into the Bound Volume.]Taranaki Iwi Claims Settlement BillFirst ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations): I move That the Taranaki Iwi Claims Settlement Bill be now read a first time. I nominate the Māori Affairs Committee to consider the bill.In July last year I attended the initialling ceremony for the Taranaki iwi deed of settlement at Puke Ariki in New Plymouth and then the signing of the deed at the stunning and culturally significant Pukeiti in September. There were very large crowds gathered at both those memorable occasions and I am sure many of the same people are here in Parliament today to witness the first reading of this bill. As I said in the Te Atiawa debate just a few minutes ago it is so appropriate that the first reading for legislation to address the wrongs the Crown has done to Taranaki iwi takes place on 16 March as it was on 17 March that Crown troops at Waitara fired the first shots in the Taranaki Wars. So to the people of Taranaki iwi nau mai haere mai.Let me start with a few acknowledgments. I acknowledge those who are in this House today and I want to also mention those who have passed on over many generations while the iwi pursued justice. These include Te Miringa Hohaia who sadly passed away during this work. I want to acknowledge the trustees of the Taranaki Iwi Trust; the claims leadership team; the negotiators—a very very talented and distinguished bunch of people; I say that because Mahara Okeroa is with us in the Chamber—Jamie Tuuta Toka Walden and Wayne Mulligan; and all iwi members. I want to acknowledge the chief Crown negotiator Paul Swain for his work on this settlement. I would actually say more about Paul but he is getting increasingly worried that I praise him too much in public and that it may harm his reputation in the Labour Party so I am going to leave it there. Thanks also to the officials for their work—some of them have moved on from the Office of Treaty Settlements to Te Puni Kōkiri; I think I have forgiven them but it is a pretty mean thing to do to me because they are so good.As the history suggests the journey for Taranaki iwi to settlement stretches back many many decades. Tribunal hearings were held between 1990 and 1995 and the report was released in June 1996—20 years ago. The claims were brought to the Waitangi Tribunal as “Muru me te Raupatu”. It describes the confiscation or the plunder of property as punishment for alleged offences—muru; and the conquest or subjugation of the people by Government control—raupatu. The tribunal as we all know was chaired by Sir Eddie Durie and he found that Taranaki Māori were dispossessed of their land leadership means of livelihood personal freedom and social structure and values. They were denied their rights of autonomy and as British subjects their civil rights were removed. For decades they were subjected to sustained attacks on their property and their person. This statement was in the forefront of the Crown’s mind when entering into negotiations with Taranaki iwi and the Crown knew it had a very long way to go—a very long way to go—to address the profound grievances of Taranaki iwi which I can tell the House are still felt today.Settlement negotiations began in February 2010 when the Crown recognised the mandate of the Taranaki Iwi Trust to negotiate the settlement of all of the Taranaki iwi historical Treaty claims. As I said the terms of negotiation were signed on 17 March 2010 and negotiations began. In December 2012 I signed a letter of agreement that outlined the main aspects of the settlement package and on 5 September 2015 I signed the deed of settlement after it was ratified by members of Taranaki iwi and that was indeed a very very moving settlement.Despite there being some pressure—I have to confess on my part—to conclude negotiations as they saw their whanaunga from Ngāruahine and Te Atiawa moving closer to settlement with the Crown the negotiators held on to their position and did not accept the Crown offer until such time as they were satisfied that their aspirations for Parihaka were being addressed. So again I commend the fortitude of the negotiators because it is their determination that led to the formation of Kawe Tutaki which was set up to provide advice and guidance to the Crown about how the Crown can support the people and the legacy of Parihaka. This group carried out its work alongside but separate to Taranaki iwi’s Treaty settlement. They were ably led by Dame Tariana Turia and Jim Bolger and they submitted their report to the Minister for Māori Development and me last year with the support of the Parihaka community. I am now working up those proposals and will be shortly talking to my Cabinet colleagues about Parihaka based around the recommendations of Kawe Tutaki. I look forward in the not too distant future to announcing initiatives that I believe will help produce a final reconciliation between the Crown and Parihaka.Mr Deputy Speaker I cannot really talk about Parihaka without taking a moment to reflect on the history that sits behind this settlement legislation—of course you know it so well because you represent much of the relevant area in the House. When Māori and the Crown signed the Treaty in 1840 the Crown intended for Māori to be treated fairly and honourably but the Crown has not upheld its obligations as Treaty partner and Taranaki Iwi have been hurt as a result. That hurt stems from a history marked by the Crown’s serious and repeated failures to live up to its obligation to Taranaki iwi under the Treaty. The history of Taranaki iwi is so evidently a history of hardship of suffering and of resilience—and I am grateful for the very kind words of Kelvin Davis but every time we have a debate it is important to read into the permanent record of the House exactly what happened before we talk about the settlement itself.In 1860 the Crown’s purchase of land at Waitara led to war between Taranaki Māori and the Crown. Crown forces employed scorched earth tactics which destroyed Taranaki iwi kāinga pātaka and cultivations. As we know peace was officially negotiated in 1861 but the Crown forces remained in the region. In May 1863 war resumed and in the following years Crown forces again destroyed Taranaki iwi settlements and cultivations. These people suffered severe distress and hardship and many lost their lives. In 1865 the Crown proclaimed 1.2 million acres of Taranaki land to be confiscated including all of the Taranaki iwi rohe not yet purchased. The following year a process to compensate loyal Māori for the confiscation of their land was established but large tracts of Taranaki iwi lands had already been allocated to military settlers and almost all of the land eventually returned was granted as we know under individualised title extinguishing customary tenure.In 1865 Taranaki iwi responded to the plight of war and Crown acts of violence with an alternative non-violent action. We know the story about the establishment of the settlement at Parihaka in the very heart of Taranaki iwi rohe. It became a flourishing community guided by principles of discipline of faith and of non-violence to resist further land loss and promote Māori independence. I was so pleased and honoured to be able to visit Parihaka last year and talk to the community. Over the years the population grew steadily as those who had been dispossessed by war and confiscation sought refuge.During the 1870s the Parihaka community engaged in a campaign of passive resistance against Crown attempts to make more Māori land available for European settlement. In 1879 and 1880 the Crown set aside the normal processes of law and detained many Taranaki iwi people without trial in the South Island. Then on 5 November 1881 Crown troops invaded Parihaka dismantled the settlement and forcibly removed many of its inhabitants. Te Whiti and Tohu were arrested and held without trial for many months. Over the following days some 1600 men women and children not originally from Parihaka were made to return to their native homes houses and cultivations were systematically destroyed and stock was driven away or killed. Māori gatherings were restricted and entry to Parihaka was regulated by a pass system. This was a veritable assault on the human rights of Taranaki iwi but even at the darkest hour this iwi remained staunchly committed to those principles of passive resistance.The day we signed the deed of settlement a poi composed by the women of Parihaka was performed at the deed signing and it described their experience of being raped and assaulted by the troops. Actually that poi had not been performed for many years and it was an extraordinary moment to say the least in the course of that settlement. It is a testament to the pragmatism and the generosity of Taranaki iwi that in agreeing to this settlement the iwi have foregone full compensation for the loss and prejudice they have suffered as a result of the Crown’s acts and have accepted the need to put the hurt of the past behind them.As I mentioned earlier Taranaki iwi and the Crown signed the deed of settlement in September. Key elements of the redress include that agreed historical account—a very very important part of any settlement—financial and commercial redress of $70 million; the opportunity to purchase specific Crown properties through deferred selection and the right of first refusal; the vesting of 14 properties in fee simple and 15 properties subject to reserve status; the joint vesting of Ngā Motu/Sugar Loaf Islands with Taranaki iwi and Te Atiawa; statutory acknowledgments over 25 sites of significance and deeds of recognition over 14 sites; the option to purchase specific South Taranaki District Council properties if they become surplus; and a proposed model for iwi representation on two standing committees in the Taranaki Regional Council alongside Te Atiawa and Ngāruahine. I certainly hope this package will contribute to mending the relationship between the Crown and Taranaki iwi that has been so badly damaged in the past.Of course the Treaty settlement grievances of Taranaki iwi will not be fully addressed—and Mr Tirikatene adverted to this—until Maunga Taranaki has been settled. Discussions around settlement redress for the maunga will be the subject of collective negotiations with the eight iwi of Taranaki. Ngāti Maru are very close to having their mandate for negotiations. Whenever I see Holden Hohaia I ask him how it is going. It is getting close; it is getting very close indeed. I look forward to the day later in the year when we will all be able to come to the table to discuss the regional settlement.To conclude back in the 19th century Taranaki iwi responded to the plight of war and Crown acts of violence with passive resistance following the leadership of Te Whiti o Rongomai and other prominent Taranaki rangatira. At the time proclamations known as “Te Haeata”  “the new dawn” and “Te Tau Ariki” “a time of prominence” were made to signal an end to the bloodshed and conflict and the beginning of a new struggle for self-determination through non-violent action. I certainly hope that today signifies a new dawn for Taranaki iwi and the beginning of a new relationship with the Crown. I am sure that the Māori Affairs Committee will be dealing with this bill and the Te Atiawa bill as quickly as possible because I certainly hope—I hope Daisy Noble does not get upset about this—what a great day it would be for this Parliament if we could have the third readings of Taranaki Te Atiawa and Ngāruahine claims settlement bills at the same time because I think that would truly be a very historic day in the life of our country.ADRIAN RURAWHE (Labour—Te Tai Hauāuru):Ā tēnā koe e Te Māngai o Te W’are. Āe e kī ana te korero: “He puke ao tā Kahurangi he rua tā Taranaki he pou tā Maru W’akatare he pou ‘oki tā tēnei w’akatipuranga.” Ko Taranaki Te Maunga ko Taranaki Te Iwi ko Taranaki Te Tangata e kore e pau te ika ūnahi nui ti ‘ei mauri ora!Otirā kei te ‘aere tonu te reo poroporoaki ki a rātou mā te tini me te mano kua hinga mai nā puta noa te ro’e o Taranaki. Otirā e tika ana kia tuku atu te reo poroporoaki ki a rātou katoa nō reira e oki e moe e moe ā kāti mō tēnā!E tika tonu kia tuku mihi atu ki ngā uri o Taranaki Iwi ā nō reira ki a koutou kua tae mai ngā hapū o Taranaki Iwi a Ngāti Haumea Ngāti Haupoto Ngāti Kahumate Ngāti Māhanga-ā-Tairi Ngāti Moeahu Ngāti Tamarongo Ngāti Tara me Ngāti Tūhekerangi koutou katoa anei ahau e tuku mi’i atu ki a koutou i tae mai ki te w’akarongo ki te pānuitanga tuata’i o te pire nei. Nō reira nau mai ‘aere mai w’akatau mai![And thank you Mr Deputy Speaker. Yes the saying goes like this: “Kahurangi has a worldly hillock Taranaki has a chasm Maru W’akatare has a pillar and so has this generation.” Taranaki is the mountain Taranaki is the tribe Taranaki is the man and will never perish for they are like a tough scaled fish; behold the breath of life!The farewell tributes continue to them the myriad the thousandswhohave fallen throughout the region but at the same time it is fitting that they are all accorded a farewell; so rest sleep and slumber. Let us leave that there.It is right that the descendants of the Taranaki tribe are welcomed and so to you the subtribes of the Taranaki tribe who have arrived here—Ngati Haumea Ngāti Haupoto Ngāti Kahumate Ngāti Māhanga-ā-Tairi Ngāti Moeahu Ngāti Tamarongo Ngāti Tara and Ngāti Tūhekerangi; all of you—I welcome you who have arrived here to listen to the first reading of this bill. So welcome welcome and greetings.]I too want first of all to acknowledge the speech from the Minister. He has outlined some of the historical account in the very short time that we have available so I want to just merely rather than repeating that endorse the words that he has said.Like the previous bill the historical account is somewhat sad reading but I stand again to acknowledge all of the things that are in that historical account. I want to also point out to the House that that is a negotiated historical account. From my experience of being part of a Treaty claim you do not always get what the claimants want inside that historical account. No doubt at the appropriate time if that is the case for Taranaki iwi they will have the opportunity to have their say perhaps through the select committee process on those issues that may not represent the magnitude of the breaches of the Treaty from their perspective. I think that is important for us to be mindful of—that this is a negotiated historical account.But I do want to acknowledge all of the things that are in that historical account. I cannot begin to imagine the intergenerational and historical trauma that is borne out by the generation of today which bears those Treaty breaches. I want to acknowledge just how difficult that is and as I said in the debate on the Te Atiawa bill this iwi makes a significant gift to the people of New Zealand by accepting this settlement. It is but a fraction as Kelvin Davis pointed out in his speech in the Te Atiawa debate. It is but a fraction of the value of what was lost.But more important than that—why would you do it? Why would an iwi settle for maybe 1 or 2 percent of the value of what they lost? I have been in a position to ask myself that. The only reason you would do it is for the future generations so that future generations can have the opportunities that were denied to our parents grandparents and great-grandparents through the process of colonisation through the process of raupatu through all of those processes that were totally foreign to our people and denied us being full citizens of our country. So that is why you would do it I think.I have read some of the press releases or interviews from Te Kāhui o Taranaki Trust and they are very positively focused. They are focused on the future. They are focused on how things can be improved for future generations. So I acknowledge the people of Taranaki iwi and the settlement trust for their tenacity in getting to this day which is 1 day out from a very significant date which the Minister has pointed out.I continue to acknowledge the work that has been done by the trust but I also want to acknowledge the negotiators Jamie Tuuta Mahara Okeroa Wayne Mulligan and Tokatūmoana Walden. Tēnei te mihi atu ki a koutou e kaha ana ki te ma’i i ēnei mahi.[I acknowledge you who worked hard at these tasks.]It is not an easy path to navigate the pathway of the settlement process. There is a lot to contend with. I did it once and I think Jamie has done it twice. I do not think I would have the stamina to do it twice. I particularly mihi to you Jamie.The Minister also pointed out some of the mechanisms that are within this Treaty settlement bill. There are 25 statutory acknowledgments. I just want to touch on that mechanism. I think the best part about the statutory acknowledgment of those 25 sites is that any person from Taranaki iwi any whānau any hapū can attend any one of a number of processes including the Resource Management Act processes and quote the statutory acknowledgment as part of their connection to that site. That is an important mechanism. I do wish that it was for a longer period. But I understand that the very first ones were for 20 years and so every one since then has been for 20 years. I do not want to take up too much of the House’s time otirā [although] I want to just acknowledge the Taranaki iwi. Nō reira kāore e roa tēnei tū oti noa e tika ana kia mi’i atu ki a koutou mō ō koutou kaha kia mahia ēnei mahi kia whakaae ki tēnei pire nō reira tēnā koutou ā tēnā tātou katoa.[Therefore this call will not be prolonged but it is right that your efforts to do these tasks and to approve this bill are acknowledged. So well done and congratulations to you and to us all.]MARAMA FOX (Co-Leader—Māori Party): Tēnā koe e Te Mana Whakawā. Anō nā ka tuku mihi ki a koutou kua hui nei i tēnei rangi he rangi whakahirahira tēnei. E tika me pānuihia te hītori o tēnei rohe o Taranaki Iwi o Atiawa ki roto i te pukapuka o Te Pāremata nei ko Te Hansard tēnā.[Thank you Mr Assistant Speaker. And so I acknowledge you who have gathered here on this important day today. It is fitting that the history of this region of the tribe of Taranaki and of Te Atiawa is read in that official publication of Parliament Hansard.]Hansardis where we record every single word that is uttered in this House. For time immemorial you will be able to look back and find the words said about your people our people and this nation in this House. In fact the first time I understood that I had been reading a research paper into the native schools of Aotearoa and in the Hansard of the debate in this House it said that “the time has come to decide whether we should exterminate the natives or civilise them.” No way—they did not actually use those words. Well yes they did and we found them in the Hansard of this House when discussing the Native Schools Act 1867. So when I entered Parliament a little over a year ago now the first thing I did was roam the hallways looking for the place they discussed that. I wanted to see the seats those men sat in when they talked about exterminating our people. I wanted to see the building that housed that debate. I was happy to find that it had been burnt down in a fire and what we stand in today and the adjoining buildings is what replaced it. I thought: “Well there you go.”Though the fire burnt down the building the record remains—the record of those discussions of the extermination of our people. So it is right that we read into the history of this place the names of our rangatira the injustices that were carried out against them in Taranaki in Te Atiawa—in fact it is very difficult to sit here as a member of Parliament and listen to that record. The first time I did it I was bawling. I just could not believe that I was sitting here listening to the injustice of this place on our people. See that is why I have got a tissue because it is hard it is difficult. It is difficult not just for us here. Obviously it is far more difficult for you all and for our tamariki our mokopuna.Then we think of all of those ancestors who did not make it to this day when 30 years ago they started to talk about bringing a claim; when 20 years ago they prepared the papers; when all through the years since they have been negotiating trying to get some settlement. Think of those who did not make it to see the outcome of their efforts.Adrian Rurawhe described the magnitude of these things. Let us talk about the magnitude for a little bit. Here is the real-life magnitude of the Treaty process and the settlement of this country. When I walk out of the Wellington Railway Station I am met with the statue of Mahatma Gandhi—fantastic! I like Gandhi—he is a good guy. But where is Te Whiti o Rongomai and where is Tohu Kākahi? Mahatma Gandhi reputedly took his stance on peaceful protest from their movement—from your movement. And yet there is his proud statue standing there. And I look around and go: “What country am I in?”. Where are the symbols of our people that recognise their great sacrifice and their foundation in the way that we view one another and who in all humility—despite everything that was thrown against them—still stood up and said: “I am here for peace.”?Te Whiti o Rongomai 1881 in which year he talked about Parihaka said: “Though the lions rage still I am for peace … Though I be killed I yet shall live; though dead I shall live in peace which will be the accomplishment of my aim. The future is mine and little children when asked hereafter as to the author of peace shall say”—not Mahatma Gandhi but—“ ‘Te Whiti’ and I will bless them.”Oh my goodness. That is the magnitude of what we have to overcome in our time right now in every moment we sit in this House and every time we debate whether or not we want to recognise someone’s Treaty rights in this bill or that bill. Every time we come here and debate with the Government of the day how we can try to redress the disparities that have come about through years and years of the things that have been described here today we have to uphold the legacy of Te Whiti.It is by no accident that we have a member’s bill now in my name—to be fair I took it over from my learned colleague Te Ururoa Flavell—for Parihaka Day. It is no accident and yet just last week we met two beautiful young women who came to us with a petition about the Land Wars. They never knew growing up and attending school in the place where they lived that just down the road raupatu war the loss of life in the settling of this land had happened—just down the road. We do not teach it in our schools. We do not tell the shared history of our nation. Our children do not know that more lives were lost in the settling of this land by Kiwis New Zealanders than in the First World War—for our people. Yet we do not acknowledge it.So Parihaka has become a symbol not just of peace but of the future with the group that has been headed and chaired by the honourable Dame Tariana Turia. In all your humility you have not looked to the grievances of the past but you have looked to the future to find ways forward to change the situation that we find ourselves in. I honour you your resilience and your strength and your determination to hold on to the white feather not as some people want to label it as a symbol of cowardice—please! Let us embrace our own symbols. That feather represents the peaceful movement and the actions of great rangatira that we can emulate today through forward progressive thinking.We as a Government can join with that group your people our tamariki to carve out a place of the way we should live in a duality of nationhood for all time and for ever. I am honoured and humbled to be here today in the presence of these people and to recognise the efforts of their ancestors in carving out this nation. I commend this bill to the House. Tēnā koutou katoa.ANDREW LITTLE (Leader of the Opposition): Tēnā koe Mr Assistant Speaker. Tēnā koutou e Te Whare. Can I begin by acknowledging all those who have travelled from Taranaki to be part of this very important morning as we process the Te Atiawa Claims Settlement Bill and the Taranaki Iwi Claims Settlement Bill through the House.I take the opportunity to speak on this the Taranaki Iwi Claims Settlement Bill knowing that this morning we are talking about those settlements that have pervaded across Taranaki. Can I acknowledge the negotiators of this settlement Jamie Tuuta Mahara Okeroa Wayne Mulligan and Toka Walden. Can I also acknowledge the Minister for Treaty of Waitangi Negotiations Chris Finlayson and his team for concluding a settlement the significance of which I think is almost impossible to comprehend.As someone who grew up in Taranaki—perhaps I should just pause for a moment and also acknowledge someone whom I will mention very shortly His Worship the Mayor of New Plymouth Andrew Judd. As someone who grew up in New Plymouth and had my formative years there you know I learnt nothing of the Māori history of Taranaki which is of course not just the Māori history of Taranaki; it is the Pākehā history as well. We see in this settlement in the acknowledgment of the historical events that are the cause of the grievance and the apology that has been recorded actions and events that would have seen the end of a people in a different age and that would have suppressed a spirit and destroyed a community.When I read the history of it what calls out for attention and celebration and acknowledgment is that a spirit of peace and of justice has prevailed against some of the worst atrocities that humanity can cast upon itself. When I look at the mass confiscation the raupatu; when I look at the brutal treatment of those who stood up against an unjust Crown and unjust colonial forces not just being incarcerated but being incarcerated hundreds of miles from their people and from their rohe; and when I look at the treatment of Te Whiti o Rongomai who preached and lived and lived by a creed of peace and peaceful action—for him to be brutalised in the way he was treated—it is a matter of awesome wonder that the spirit that he represented and the sense of justice that has been pursued has brought us to this place. Those who have been imbued with it know it and understand it have not resorted to the kind of violence that was visited upon Taranaki Māori. Instead it has led to a dialogue a negotiation an accounting of the history and at least some form of settlement.As my colleagues have already asked—Adrian Rurawhe and Nanaia Mahuta on the previous bill the Te Atiawa Claims Settlement Bill—how do you compensate how do you genuinely atone for the actions that are recorded in these settlements? I think one of the encouraging aspects of the settlement—both settlements—is the representation on one of the committees of the Taranaki Regional Council because if there is one thing that the denial of the rights of Māori to their land and their taonga means it is the loss of that right of decision making of determination over it. It is one small gesture. It is one small step that restores that right to have a say. I think it is fair to say it probably barely goes far enough—in fact it is unlikely to have gone far enough and I say that because I know that even in the last 2 or 3 years there has been a debate in Taranaki about the representation of the Māori voice on public bodies on the local government up there. It has not been a particularly instructive debate. It has not been a particularly pleasant debate observing it both from here and when I have been in the region.So where I get to with both bills—with this bill too—is that although here we celebrate the settlement the sense of peace that can now be brought over these grievances and to that extent a closure I hope that it is also a beginning: a beginning of Pākehā in Taranaki understanding and acknowledging the history that our ancestors were part of. It is not about being shamed by it or being embarrassed by it or feeling hōhā about it. It is about understanding as the beginning of that respect that we must have for each other that those who have a claim to the land have been brutally treated. If this settlement does anything constructive for all inhabitants of Taranaki Māori and Pākehā let it be the beginning of that understanding and perhaps the beginning of a process to accept that each must have a role in all the institutions across the communities of Taranaki—the public bodies and those organisations that make up and contribute to the life of the region.I take the opportunity to welcome the folks from Taranaki to be part of the celebration of this legislation and this settlement and to hope that it heralds a beginning for Pākehā too as we come to terms with and understand a history that I think for far too long we have preferred to ignore. Now we have the chance for understanding and the chance for a genuine peace and genuine justice that will serve all of us well. Kia ora.NUK KORAKO (National): Tēnā koe e Te Mana Whakawā. Tēnei ka hoki atu ki a kōrua nei e Te Minita Te Hōnore Chris Finlayson me Te Hōnore Te Ururoa Flavell kia ora. Tēnei te mihi ki Te Rakatira o Te Rōpū Reipa a Andrew Little e mihi atu ki a koe me koutou rā tēnā koutou katoa. E Te Iwi o Te Kāhui Mauka Taranaki tēnā koutou tēnā koutou mauria mai ō whakaaro ki te kaupapa nunui ki te kaupapa o tēnei whakaaro mo Te Iwi nō reira e koutou rā ā tēnā koutou katoa.[Greetings Mr Assistant Speaker. I now return to you two in particular Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson and the Hon Te Ururoa Flavell to commend you both. Greetings to you the leader of the Labour Party Andrew Little and to everyone else. My greetings to you the tribe of Mount Taranaki; salutations bring forth your thoughts in regard to this matter of significance and importance for the tribe and so congratulations to you all.]It is indeed an important part of this milestone around the Taranaki Iwi Claims Settlement Bill. We need as we did with Te Ātiawa to acknowledge the iwi’s history and the injustices that have led to this settlement process being very very necessary. Like we have heard this morning with Te Ātiawa and when we look at the grievances from Taranaki iwi there is immense commonality between the two. That commonality is about raupatu it is about a scorched earth policy and it is about “divide and conquer”.My colleague Kelvin Davis this morning gave a great overview in some ways of how Treaty settlements are seen by some New Zealanders Māori and also non-Māori. If I go back to when my iwi Kāi Tahu settled one of the things that came out of that was that it was not about the money. It was about the apology—it was about the apology. This is the commonality that we see with te iwi Māori right across the board when we talk about Treaty settlements. That is something that is so important particularly today when it is a really important part of the history that we are making about the settlements of those terrible times that te iwi Māori went through. So I tautoko—I support—the Minister for Treaty of Waitangi Negotiations in saying that these two settlements are entwined and so these two settlements should move together on a hīkoi to where we all want to go and finally settle.My final part of my kōrero is actually about this settlement here and is particularly related to my ancestral community of not only Ngāi Tūahuriri but also Rāpaki o Te Rakiwhakaputa on Whakaraupō—Lyttelton Harbour—and how it is actually related to our Taranaki monument which is actually in our urupā. The year 1865 saw the start of a non-violent campaign to end the conflict and European confiscation of land in the Taranaki area. As we know this movement was based at the settlement of Parihaka. This was led as we have heard before by those rangatira two of them whom we should be acknowledging within our history of New Zealand. They were Te Whiti o Rongomai and Tohu Kākahi.This movement aspired to the high ideals. It is what we have seen of passive resistance and the opportunity to negotiate with the Crown on equal terms. The number of Māori at Parihaka grew quickly as displaced members moved back to Taranaki. They came to return home—and we know what had happened. Parihaka’s peaceful ways were welcomed by the Crown at least initially. However tensions grew when Te Whiti called for the peaceful eviction of Crown surveyors from the confiscated land in Taranaki.Then as we know the tensions came to a head when Te Whiti instructed men to begin ploughing confiscated land as an act of protest of passive protest: stand behind the hōiho and the plough and plough your own land. These ploughmen were rounded up and arrested and hundreds of them were jailed without trial. Despite the Governor’s proclamations that a trial would occur they were all eventually transferred to Te Wai Pounamu most of them: to Ōtepoti/Dunedin and to Hokitika. In those jails many of them died. Eventually the Crown raided Parihaka arresting its leaders and dispersing its people and the rest is history.The events at Parihaka are something that affect all Taranaki iwi and Māori right around New Zealand—and non-Māori. It is an event that resonates as a symbol of the underhanded dealing confiscation and military action as we have heard. In my own ancestral community as I have said at Rāpaki on Lyttelton Harbour it is very distant from Parihaka—but very very close. There is the monument there—the Taranaki monument—where the followers of Te Whiti were imprisoned on Rīpapa our motu tapu on Whakaraupō. Many died. My ancestors exhumed the graves and brought the tūpāpaku back to our Christian cemetery in our church grounds where we reinterred them.The story of Taranaki iwi’s relationship with the Crown is one of conflict and betrayal and broken promises. Time and time again Taranaki iwi were promised that land would not be sold without the consent of its owners. They were promised that reserves would be set aside for them. These promises were rarely honoured. I once again acknowledge the Taranaki iwi members Taranaki whānui Te Kāhui Mauka. I acknowledge you here and I look forward to this bill coming to the Māori Affairs Committee.The final part of this is that my colleague Shane Reti said something earlier that resonated with me and I am sure with many people. He said that what is said here today this morning is enlightening but what is written here in the bill is binding. Ka tūtohu au i tēnei pire ki te aroaro o Te Whare. I commend this bill to the House. Kia ora.MARAMA DAVIDSON (Green):E Te Māngai: “Kōrihi ake ngā manu tākiri mai i te ata ka ao ka ao ka awatea tihei mauri ora.” kia ora! Ka tū au ki te kōrero i tēnei pānuitanga tuatahi o Te Pire Whakataunga i ngā Kerēme a Taranaki Iwi tēnā koutou. I te tuatahi ka mihi anō au ki a koutou o Taranaki Maunga kia ora. Kua tae mai i te ata nei mō tēnei rā whakahirahira mō Taranaki Iwi. Ka tautoko ahau i ngā mihi whakatau o ōku hoa mahi ki a koutou katoa nau mai haere mai whakatau mai ki roto i tō tātou Whare Pāremata.He āhua tauriterite ngā hītori i waenganui i a Taranaki Iwi me Te Karauna ki ngā hītori o Te Atiawa ōrite ki a Te Atiawa kua raupatutia te katoa o te whenua o Taranaki e Te Karauna. Kotahi miriona eka o ngā rohe o Taranaki i raupatuhia i te tau 1865. I waenganui i tērā te katoa o ngā whenua o Taranaki Iwi. Te mutunga kē mai te kino o tērā. E ai ki te kōrero o Taranaki tūturu kāore e pau he ika ūnahi nui. Nā tōku pānui i ngā hītori nei ka kite au i te tika o tērā kōrero. E pupuri tonu ana a Taranaki i tō rātau Taranakitanga arā Te Reo o Taranaki te tino rangatiratanga o ngā hapū o Taranaki me ngā tikanga me ngā kawa o kui mā o koro mā. E mihi kau ana ki a koutou e whawhai tonu ana mō te whakaoratanga o tō Iwi. Āe kua whārikihia ngā kōrero a Te Minita Finlayson i te tīmatanga o tēnei tautohetohe. He takahi he mamae mārama te kite. E mōhio ana ahau ko wai ka hua? Ko Te Karauna kua wini kē Te Karauna! Hoi anō ka tū kaha a Taranaki Maunga me Te Iwi hoki nō reira tēnā koutou.Ā mō te wā poto—mō te wā poto—ka huri au ki tōku tuakana a Metiria Turei te kaiārahi takirua o ngā Kākāriki i te mea nāna i tuku tēnei hōnore kia tū au hei māngai Take Māori mō ngā Kākāriki. Nōna te hōnore i tuku mai ki ahau ki te tū i tēnei Whare Pāremata ki te kōrero ki te tuku aroha ki ngā iwi mō ngā kerēme Tiriti o Waitangi ā nō reira e mihi ana ki a koe e tōku tuakana.He aha te kerēme o Te Tiriti o Waitangi ki ahau? Ko te mea tuatahi he wero i ahau kia tū ki te kōrero i tōku Reo Tupuna ki mua i ngā Māori katoa. Ki ahau nei ko tērā te tino patu o te Pākehā o Te Karauna i tōku whakapapa. Nō reira māmā noa iho te whakarite kupu hei pepa māku ki te pānui ki te kōrero ki roto i tēnei Whare ēngari he uaua te tuku kōrero tika kōrero tūpuna kia waiho mā te pepa kei mua i ahau. Ēngari mō ngā kerēme whakataunga mō ngā whakataunga o Te Tiriti ko tērā taku wero. Nō reira tērā pea ka piki haere tōku Reo i tēnei Whare Pāremata kia tū ai te hōnore ki te whakamana i te hōnore māku kia tū i tēnei Whare mō ngā kerēme katoa arā mō ngā kerēme a Taranaki i tēnei wā.Ēhara tēnei i tētahi mokopuna o Taranaki ēngari kai te mōhio ahau ki te hōhonu o te hītori o Parihaka mō tātau katoa Te Iwi Māori mō Aotearoa hoki. Nō reira he tino hōnore kia tū au ahakoa te wero ahakoa te mamae ahakoa te whakamā kia whiu atu te pepa ki te taha. Ko te mea nui ko tōku aroha ki a koutou kua tae mai nei tōku mamae i rongo au i te hītori i te patu a Te Karauna i a koutou. Ko te mea nui ahakoa te hapa o tōku Reo nei tonu tōku aroha mō Te Reo ki a koutou katoa tēnā koutou tēnā koutou kia ora mai tātau katoa. Mō te mutunga o tēnei kōrero anei tōku tohu aroha anō nāku i tito tēnei ruri tēnei kōrero paku i te 5 Nōema 2012.[Mr Assistant Speaker: “The birds sing at the break of dawn as daylight appears. Behold the breath of life.” greetings! I rise to speak in the first reading of the Taranaki Iwi Claims Settlement Bill. Acknowledgments to you who have arrived here on this great day for the Taranaki tribe. I endorse the expressions of welcome accorded by my colleagues to you all: welcome welcome and welcome into our House of Parliament.The history between the tribes of Taranaki and the Crown is similar to that of Te Atiawawhose lands were also confiscatedlike Taranakiby the Crown. One million acres of Taranaki’s landswereconfiscatedin 1865 which had a devastating effect. According to tribal lore Taranakiwill never be conquered;they are like fish with great thick scales. As I read the history I discovered how accurate that proverb is. Taranaki continues to maintain its heritage its language its traditions and protocols as well as the independence ofits hapū. I salute those of you who continue to fight for the survival of your people. Yes indeed Minister Finlayson delivered his speech at the outset of this debate describing the abuse and pain that you clearly endured. I recognise who will benefit—it is the Crown who wins!Nonetheless Mount Taranaki and its people will continue to stand strongand so I salute you.For a brief moment I would like to acknowledge my senior colleague Metiria Turei co-leader of the Green Party. She honoured me with the position as Māori affairs spokesperson for the Green Party. She also provided me with the privilege to speak passionately in this House of Parliament to the tribes about the Treaty of Waitangi claims. Therefore I want to thank youmy older sister.What do Treaty of Waitangi claims mean to me? Firstly it is challenging to stand and speak in my traditional language in front of all Māori. In my opinion that is the main weapon that Pākehāand the Crown used to attack my heritage. And so it is easy to put words to paper for me to read in this House. However itis difficult to express myself correctly about ancestral history and to leave the paper in front of me. But speaking on Treaty of Waitangi claims is a challenge to me. So perhaps during my time in Parliament I will become more proficient in the Māori language and live up to the honour of speaking in this House on the settlement of Taranaki’s claims.I am not a grandchild of Taranaki;howeverI know the complex history of Parihaka and its connection to the Māori people and also to New Zealand. It is a great honour to stand despite my painful shynessand throw the paper aside. What is important is thatI express my love for you. What is important is the pain that I felt as I heard the history of the Crown’s assault upon you. In spite of grammatical errors I still express my love for the language to you all. Thank you thank you salutations to you all. In conclusion here is another sign of my love. The following is a short poem that I composed on 5 November 2012.]To finish I remember a poem that I wrote on 5 November 2012 and I end my kōrero with it. It is called “Love for Parihaka”.Bear in mindWe are still digging you out of our tucked away memoriesa knowledge glazed overby the brush stroke of civilisation.Tupuna deedsfrom that time of Parihaka Powerare actions guiding a storyof sassy intelligent resistanceKāore au i te mōhio he aha i tangitangi ai! [I don’t know why I’m crying!]to settle the chroniclesin the genetic waters of Parihaka progenyNow let’s the rest of uspick up our hoepush through those Parihaka waterwayssmashing the flow of miseducationso all our nations mokopunacan recall Te Whiti and Tohu Kakahi …with the might and bang of a firecracker!Kia ora koutou katoa.PITA PARAONE (NZ First): Tēnā koe Mr Assistant Speaker. “Tihei wā mauri ora tuku mauri ora ki te whei ao ki te ao mārama.” Ngā mihi hoki ki a koutou Te Iwi o Taranaki ā koutou e noho nei i roto i Te Whare ēngari i wareware ana au ki te mihi hoki ki a rātou e noho tonu ki te wā kāinga i te ‘hakarongo mai i ēnei kōrero ā me ērā atu e mātakitaki mai ana i runga i te pouaka whakaata; nā reira ngā mihi hoki ki a koutou.[Thank you Mr Assistant Speaker. “Behold the breath of life and wellness to the natural and enlightened world.” I pay tribute to you the tribe of Taranaki seated here but I must not forget those who remained at home and are listening in to these speeches and watching on television; my acknowledgments to you all.]The Taranaki Iwi Claims Settlement Bill continues a process that is aimed at addressing those deeds performed by the Crown against Māori since the signing of the Treaty of Waitangi. While I was listening to the contributions made earlier by my colleagues in the House here I remembered one of the earlier claims from one of the iwi of Taranaki—I think it was Ngāti Mutunga. I can recall the two people who represented their iwi before the Māori Affairs Committee at the time. There were two young gentlemen by the names of Jamie Tuuta and—I just forget the name of the other one other than to say that I have since found out that he married a niece of mine so perhaps I should declare a vested interest given that my niece or their children will certainly be beneficiaries of that settlement.However that aside I can recall my question to them: why were they accepting the quantum that was being offered to them? I will never ever forget the reply that Jamie made. He said: “Pita we do not have the same political clout as other iwi.” I can always remember that. When they talked about political clout they were talking about fellow citizens within the Māori world who seemed to have ready access to the corridors of power. I have never ever forgotten that response. Perhaps one could possibly place that analogy on this particular settlement but be that as it may we have heard—and I agree—that the settlement is about looking to the future.Although it has been said twice in this House that “Words are enlightening but the written one is binding.” I am not quite sure I agree with that because I come from an era where your word is your bond. I just want to make the point here that words may be enlightening but it is not always that people are bound by the written word—they may start out being bound by it but further down the track there is a departure from that. We all need to just remind ourselves of the Treaty of Waitangi itself.Be that as it may I ought to give some history to the background of this settlement bill. We all know that before 1860 Taranaki iwi were participating—successfully I might add—in the trading economy and retained control over much of their customary land. Perhaps having said that the Trans-Pacific Partnership agreement might be of some interest to them. In 1860 the Crown purchased land at Waitara despite strong opposition from Wīremu Kīngi Te Rangitake which led to war between Taranaki Māori and the Crown. It has often been said that the Crown used a scorched earth policy destroying kainga cultivations and food stores. In 1861 peace was negotiated; however the iwi were left only Ōmata and Tataraimaka blocks to occupy. The Crown attempted to reoccupy these blocks as well and as a consequence life was lost amongst the soldiers and war resumed.Land was eventually returned 15 years later to some Māori—not all Māori; the “some” Māori were those who were described as being “loyal” Māori—through individualised title thus extinguishing customary rights. In 1866 Te Whiti o Rongomai and Tohu Kākahi established a peaceful settlement at Parihaka on Taranaki iwi rohe. I think the subsequent events against them probably could be described as one of the worst if not the worst atrocities carried out in the name of the Crown. Hence the bill that we have before us to try to address that particular issue. None the less this whole process has been a lengthy one. Iwi of Taranaki have been referred to as having to endure hardship and having a strong resilience but also having a sense of survival. That is manifest in the presence of representatives of the iwi whānui. It is also represented by the work of those who have been responsible for bringing their claim to this point in its journey.The settlement details are articulated in the bill itself. It makes reference to cultural redress. I just want to articulate some of them—the vesting of 29 Crown-owned sites to Taranaki iwi 14 of which are vested in fee simple 13 are vested as historic reserves; there is the Maitahi Scientific Reserve to be vested as a scientific reserve; and the fee simple estate in the Sutton Road Foreshore Local Purposes Reserve which is vested as a local purpose reserve. There is joint vesting of Ngā Motu or the Sugar Loaf Islands. That will continue to be managed by the Department of Conservation. Of course there are 14 deeds of recognition and the relationship agreement between Taranaki iwi and the Ministry for the Environment.It establishes the following protocols for the iwi. One is the taonga tūturu protocol; then there is the fisheries protocol; and the protocol with the Department of Conservation conserving lands of Taranaki iwi interest. And then of course there is the local government participation redress which allows for direct iwi representation on the Taranaki Regional Council’s two principal standing committees. I just want to make the comment at this time that given that this year towards the end of the year there will be the local body elections I hope that the iwi will actually stand candidates to sit on the full council and then they can determine the membership of other committees as well.Just in closing I want to wish the iwi well. We know that this settlement will never fully compensate them. Again as in all other settlements the nation should be grateful for the generosity that iwi such as Taranaki iwi have allowed for New Zealand to continue its relationship in a way that our forebears anticipated when the Treaty of Waitangi was signed. Nā reira tēnā koe; tēnā anō tātou katoa.The ASSISTANT SPEAKER (Hon Trevor Mallard): Before I call the next member mainly through some of my own slackness in applying the bell we are running slightly behind time and have another bill yet to come up before us. I think it would be exceptionally rude to the people who have travelled here if we did not finish that bill and therefore I am seeking leave that this extended sitting be adjourned at the completion of order of the day No. 11 notwithstanding it may be after 1 p.m. Is there any objection to that? There appears to be no objection.RINO TIRIKATENE (Labour—Te Tai Tonga): Tēnā koe Mr Assistant Speaker ā tēnā koutou e ngā rangatira huri rauna i tō tātou Whare. Ā Taranaki iwi Taranaki Maunga Taranaki tāngata tēnā koutou nau mai hara mai ki Te Whare Pāremata e taka tū nei. Ka huri ki a rātou kua whetūrangitia haere haere koutou ā ka hoki mai ki a tātou te hunga ora tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Assistant Speaker and greetings to the esteemed ones throughout our House. To you Taranaki tribe Taranaki mountain and Taranaki people I acknowledge congratulate and welcome you to Parliament House standing here in readiness. I turn now to pay tribute to those who have been immortalised as stars in the night sky farewell depart. I come back to us the living to acknowledge salute and commend you and all of us.]Just to make a brief contribution I stand in support of this settlement bill at its first reading. The Taranaki iwi is very closely related to Te Atiawa whom we have spoken about earlier today. They are closely related and we know that a lot of the grievances and the hara are shared. But I do want to focus on probably one of the darkest episodes in our country’s history and that was at Parihaka which is central to the Taranaki iwi claims.I do acknowledge the kōrero from Marama Fox earlier where she mentioned that recognition should be given to Te Whiti and Tohu. It is great to have a statue of Gandhi on the forecourt of the Wellington Railway Station but it would be wonderful to see greater recognition given to Te Whiti o Rongomai and Tohu Kākahi. They were leaders. They were the pioneers of peaceful resistance of standing up for yourself in a peaceful way. It behoves us I think as a country to give greater recognition to the world-leading stance that they took. We have had many many leaders many prophets who have followed in their footsteps and adopted the same peaceful resistance kaupapa that they established. That is world leading.For all folks who have had the privilege of going to Parihaka it is a very special place. You feel it when you visit there and you see the places where these two great leaders lived and when you meet the people the whānau there. This settlement bill I know goes a way to recognising that and re-establishing Parihaka and that really is the hope. I believe that all whānau who are connected to Taranaki iwi and Parihaka would love to see a thriving community celebrating their tūpuna and their teachings once more because it was very much a thriving community back in the day. I know that I have only a short contribution but I did want to acknowledge Te Whiti and Tohu.I also want to acknowledge my whanaunga Tūtehounuku who mentioned the ploughmen who were interred in Te Wai Pounamu. Certainly whenever I am in Ōtepoti or over Te Tai Poutini and around the wonderful great southern island I do say a little internal mihi and acknowledge those tūpuna and the places where they were cruelly treated as a consequence of the stance that they took in following the wonderful teachings of their leaders. That concludes my brief contribution. I am looking forward to seeing the progress of this bill through the House. Kia ora tātou.BARBARA KURIGER (National—Taranaki - King Country): It is a humbling pleasure to take a very brief call on this bill today. This has a special place in my heart as someone who was also born in Taranaki grew up in Ōpunake very close to Parihaka and went to school with a number of your people. It is my pleasure today to commend this bill to the House. Thank you.PEENI HENARE (Labour—Tāmaki Makaurau):Tēnā koe e Te Māngai o Te Whare. Kei pōhēhē waku whanaunga kua tae mai ka tere mātau ki te haere ki te kai. Nō reira me kōrero ahau me whai wā ahau ki roto i tēnei totohe e pā ana ki tēnei pire o tātau. E tika ana ka papā te whatitiri hikohiko te uira ka tanuku ki runga i te maunga Tītōhea Te Maunga Tapu o Taranaki. Koutou e ōku whanaunga koutou e ngā rangatira he pōhēhē nui tā te iwi Pākehā he iwi wehe Te Iwi Māori kāhore. Ka mutu te pire tuatahi o te ata nei nā ka mihi atu ki a koutou. Ka tae mai ki te pire tuarua o te rā nei kei konei tonu koutou. Koinā te ātaahua o te whakapapa.E te tuahine e Marama kia kaua e mataku ki te mihi atu ki ō tātou whanaunga. Ko te wahine whakamutunga a Rāhiri nā nō roto i a koutou e aku rangatira e aku tini whanaunga. E koutou o Ngāpuhi-ki-Te Uru mihi mai ki a Taranaki ki Te Tai Tokerau. Kāti e aku rangatira e aku tini whanaunga e haere tonu ana ngā mihi ki a koutou. E haere tonu ana ngā mihi ki ō tātou tini aituā kua wahaina mai ki tō tātau Whare i te rā nei. E tangi apakura tonu ana tātau katoa mō rātau kua ngaro atu ki Te Pō.Ka hokinga atu au ki taku kōrero e pā ana ki te whakapapa. Kua kōrero mai tēnei Whare i ngā tūpuna i tūkinohia e Te Karauna e Te Kāwanatanga i roto i ngā tau kua pahure ake nei ēngari ka hoki atu anō au ki ngā kōrero nō mua i taua tāima.Ki ngā tūpuna kia Tūārau ki a Te Hiko-o-Te Rangi ki a Ngātata me te tini o ngā tūpuna nā rātau i waitohu te kawenata tapu o Te Tiriti o Waitangikoinā te whakapapa o tēnei pire. Ka tīmata mai ki roto i te hononga o Taranaki me Te Tiriti o Waitangi. Ka kawea tonu ki roto i te kawenata tapu ngā waitohu o ngā mātua o ngā tūpuna kua tae mai i te rā nei. E aku rangatira tēnā koutou tēnā koutou tēnā koutou.Anā e Te Whare ka mutu te pahūtanga o te pūrepo ka tau te puehu o te tūpara ko konā tonu koutou e Taranaki. Ko konā tonu koutou ki runga i ō koutou whenua e kawea nei i ngā kōrero me ngā manako ō rātau mā kua ngaro atu ki Te Pō. Āe mārika tēnā koutou.Kua kōrero mai Te Minita mō te hono ngātahi o ngā pire katoa o te ata nei e tautoko ana au i tana whakapae tae atu ki te pānuitanga mutunga ki roto i tēnei Whare me noho ngātahi katoa wēnei pire. Kia tau mai koutou kia tau pai tō koutou noho ki roto i tēnei Whare kia hū rō kia whakanuia tātau katoa i ngā pire e pā ana ki a koutou. Tā te mea ka tū au ki runga i Te Maunga Tapu o Taranaki ka titiro atu ahau ki te takotoranga o Te Nukuroa. Nā ko Te Nukuroa kai roto katoa i ngā pire e totohe nei i Te Whare i te ata nei. Mai i te pire tuatahi tae noa mai ki tēnei pire tae atu ki te pire ā muri ake nei. Nō reira e tautoko ana au i te kōrero a Te Minita mō tērā āhuatanga e te pāpā Mahara. E tautoko ana au i ngā mihi atu ki a ia kāti ki a koutou e Taranaki. Ka whakaaro ake ahau i a au e pānui ana i ngā kōrero me ngā kiko o te pire nei e hoa e āhua ōrite ana katoa ngā pire whakatatū kerēme nē? Ko te rahi o te pūtea ki a koutou ko te whakahoki atu i ngā wāhi tapu i ngā wāhi o te ngākau ki a koutou.Ka mutu ko te hiahia o Te Kāwanatanga ki te noho ngātahi ki te whakahaere i ngā rauemi i ngā ratonga kei waenganui i Te Kāwanatanga me koutou o Taranaki. E mihi atu ana au ki tērā āhuatanga. E mihi atu ana auā ki te hia nei miriona tāra ka whakahoki atu ki a koe ēngari kā tangi tonu te ngākau. Ka tangi tonu te ngākau mō ngā mamaetanga kua kōrero mai nei i Te Whare i te rānei.E tika ana kia mihi atu ki te whakaaro nui kia hoki atu a Ngāmotu ki a koutou tērā wāhi tupuna ō koutou. He tini ngā ingoa he tini ngā kōrero e pā ana ki tērā wāhi ki ngā wāhi katoa o Ngāmotu. E tika ana kia mihi atu ki Te Minita me Te Kāwanatanga ko te whakaaro nui kia whakahoki atu aua Motu ki a koutou katoa. Ko te manako kia tū motuhake ngā ingoa o aua moutere mō āke āke āke. Kia tū motuhake ki roto i ngā kōrero aTe Māoria te Pākehā i roto i ngā taumaha kei mua i ā tātau.Ehara tēnei i te takaroa i ngā kōrero kāhore. Ka tautoko mārika ahau i ngā kōrero katoa kai roto i tēnei pire me te hiahia kia tukuna atu ki Te Rōpū Whiriwhiri i Ngā Take Māori ko reira tātou katoa āta wetewete ko reira tātou katoa e haehae ana i ngā kupu i ngā kōrero kai roto. Nō reira e mihi atu ana au ki a koe e kara e Tutehounuku. Tō kaha ki te ārahi i taua rōpū otirā koutou katoa ngā mema o taua rōpū e mihi atu ana au ki a koutou. He nui ngā mahi kai mua i a koutou he nui ngā taumahatanga ka pāngia ki runga i a koutou mō ēnei tū āhuatanga nō reira kia kaha rā koutou kia kaha rā tātau.Hai whakakapi ake i taku kōrero i te rā nei:“He hōnore he korōria ki Te Atua he maungārongo ki runga i te mata o te whenua he whakaaro pai ki ngā tāngata katoa.” Koinā te pai ō tō tātau Reo ka kawea nei ki roto i ngā whakapapa kua wahaina mai i a Peeni ki roto i taku kōrero tae noa mai kitēnei wā. Mā koutou mā tātau eTe Atua e ukaukatia ki roto i ngā taumaha kai mua i a tātau kāti ki roto i te haerenga o tēnei pire ki roto i Te Whare. Kei konei tātau katoa ki te āta totohe ki te āta kōrero ki te āta wetewete i ngā take. Kāti e Te Whare tēnā koutou tēnā koutou e Te Māngai o Te Whare kia ora tātau katoa.[Thank you Mr Assistant Speaker.My relatives who have arrived may think we would soon be going for a meal so as a consequence I should give my contribution. I take the opportunity in this debate to talk on this bill of ours. It is right the thunder crashes the lightning flashes and it strikes the barren mountain the sacred mountain of Taranaki. To all my relatives to you the esteemed leaders the Pākehā people have a great assumption that we are a divided people. On the contrary we completed the first bill this morning and I must thank you all and now we are considering the second bill of the day and you are all still here. This is the beauty of genealogical connections.To my sister Marama donot be afraid to acknowledge our relatives. The last woman Rāhiri comes from withinyour andmy people my esteemed ones and many relations. To you of Ngāpuhi in the west turn and acknowledge Taranaki of thenorth. So to my esteemed ones and many relatives the tributes still flow to you all. We continue to acknowledge our deceased that you have brought along with you to this House. We all still lament themwho have passed on into the distant Night.I goback to my reference in regardto genealogy. The ancestors who wereabused by the Crown and by the Government in the years pasthave been mentioned in this House. However I return to the stories that arose before this time to the ancestors Tūārau and Te Hiko-o-Te Rangi and Ngātata and the many other ancestors who were signatories to the sacred covenant of the Treaty of Waitangi. That is the genealogy of this bill. It begins with Taranaki’s connection to theTreaty of Waitangi. The signatures of those ancestors are imbued in this sacred covenant so to my illustrious ones my greetings and salutations to you all.To the House when the cannon stopped booming when the smoke of the double-barrelledgun cleared Taranaki you were still there.You are all there on your own land carrying the stories and hopes of those who have departed to theNight. Indeed my acknowledgments to you all.The Ministerfor Treaty of Waitangi Negotiationselaborated on the connection of these three bills this morning. I support him and his comments regarding the final reading in this House and the fact these bills should be considered together. May your time in thisHouse be fruitful so that we may all celebrate these bills that pertain to you becauseI stand on the sacred mountain of Taranaki I look at the landscape of Nukuroa. This Nukuroa is in all three bills that we are debating this morning. It is in the first bill this bill and the bill that follows;thereforeI support the words ofthe Minister in respect ofmy senior Mahara. I support the tributes that have been extended to him andindeed to you all of Taranaki. I was thinking as I was reading the details of this billmy friendand found that all the settlement claimswere alike:“Is that correct?”.And the size of the funding that you will receive the sacred places those places that are dear to you and will be returned are similar.Furthermore theGovernment wants to be involved with you of Taranakiin managing those resources and services. I want to acknowledge that aspect. I acknowledge the many millions of dollars that will be given to you but my heart cries out. My heart cries out for the painthat has been expressed in the House this day.I want to acknowledge the wonderful gesture in returning Ngāmotu to you all that ancestral place of yours. There are many names there are many stories related to this place to all the places of these islands. It is right that I acknowledge the Minister and theGovernment for this great gesture in returning these islands to all of you inclusively. It is the wish that the names of those islands remain forever more and remain within all those stories of the Māori and the Pākehā in the turbulent times ahead of us.I am not intending to draw things out. I definitely support all the matters in this bill and the wish that it be sent to the MāoriAffairsCommittee. It is there that we will all analyse and thoroughly go through the details therein. Therefore I would like to pay tribute toyou my good friend Tutehounuku.Your strength in leading your group—and indeedto all of the members of this group I want to acknowledge you all. There is much work ahead of you all;there is much pressure that will be on you all in regard to these matters. Therefore I say be strong let us all be determined.In concluding my speech today I say:“Honour and glory to God. Peace on this earth and goodwill to mankind.”This is the beauty of our language when it is used in genealogy that Peeni has bought into the discussion right up until this stage. May you and indeed all of us through the assistance ofGod persevere through the difficult times ahead of us and through the passage of this bill in theHouse. We are here to fully debate discussand analyse the issues so to the House MrAssistantSpeaker greetings and congratulations to you collectively and to us all.]Hon TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koeMr Assistant Speaker kia ora tātau ngā taokete o Taranaki tēnā koutou e Rangitāne kua tae mai i te rā nei. Kaua e pāpōuri mai e kore au e noho mō te roanga o te kōrero e pā ana ki a koutou ēngari i tēnei wā kua hāngai tonu taku titiro ki ngā taokete o Taranaki Maunga.E hoa mā he tīmatanga kōrero māku me pēnei rawa te waiata te ngeri.Titiro titiro ki Te Maunga Titōhea!Runga o Parihaka WaitotoroaNgāti Moeahu Ngāti Haupoto!Ko te tākiritanga ki te kahu o Wikitōria kaitoa kaitō-a!Ko Tohu ko Te Whiti ngā manu e ruai-i patu te hoariri ki te rangimārie kss auē kss auē!Ahakoa i te pāhuatanga o Parihaka uē uē uē hā!Pai tonu tērā waiata tērā ngeri ki a au. Kai reira te pūtake o te rā nei—kai reira te pūtake o te rā nei. He kōrero mō te māia o Taranaki ki te tū i runga i te whenua. He kōrero anō rā mō te haerenga mai o te hōia o te koti whero ki runga i te whenua ēngari pai mai kino mai māia tonu te tū o Taranaki. I te wā o te ua i te wā o te marangai anei anei ngā uri kua tae mai. Ēngari me pēnei te kōrero ki a tātau he iwi a Taranaki he Iwi. Arā anō ngā iwi o Taranaki. E ai ki tā wētahi e waru ki ētahi ā rahi ake. Ēngari Te Iwi nei he Iwi. He pērā anō hoki a Te Atiawa he Iwi kua tae mai me ō rātau take. Ēngari mō Taranaki whānui tonu ko te roanga o nga kōrero he aha kai te pūtake o ngā kōrero? He muru he raupatu ko te whenua. Nō reira koinei te mihi kai ngā taokete haramai haramai haere mai.I a au e tū nei ka tangi ake ki a Te Miringa koirā tērā kua riro. Koi ia tērā i kawe i ngā kaupapa o Taranaki. Ēhara i te mea ko ia i tōna kotahi ēngari ko ia tērā i te ūpoko i whakakanohi nei i ngā āhuatanga o tā koutou kerēme e hoa mā kai te mōhio koutou. Ka hoki ngā mahara ki tana waka karukaru nei ēngari ā mō te haerenga ki ngā huihuinga kāre he tangata i tua atu i a ia. Haere ki uta haere ki tai ko Te Miringa tērā. Ko tana whānau i rongo nei i te pōharatanga ko tana whānau e whakanuia ana i tēnei rā. Ka tangi ake kāre i konei i tēnei rangi.Te āhuatanga ki a koe e Pare me tō māmā nō nātata nei tātau i tuku atu ai i a ia ki Te Kōpū o Papatūānuku. Koutou Te Atiawa te āhuatanga ki a Wikitōria ka tangi ake ka tangi ake. Ko rātau i tohe i te tohe o te pānga o ngā tamariki mokopuna ka tangi ake. Ēngari he mataku nōku ki te kōrero Pākehā ā kei kaha tonu taku tangi.Ka hoki ngā mahara e hoa mā ka hoki ngā mahara ki te tīmatanga mai o taku noho ki roto o Taranaki. I tae atu ki ngā huihuinga tuatahi mō Te Taraipiunara o Waitangi i Ngāti Tama te hui inā kē ngā pukapuka a Te Taraipiunara. Āta wherawherahia ngā kōrero mō te aha? Mō te raupatu me te muru o te whenua. Ā ka hoki ngā mahara ki ngā rā o Parihaka tekau mā waru tekau mā iwa. Ia marama ia marama ia marama kua hoki koutou ki Parihaka ki reira kōrero ai mō ngā tohe mō ngā uauatanga mō ngā taumahatanga. Koinei te rere o te tangi—koinei te rere o te tangi. Kāre he mutunga mai—kāre he mutunga mai. Hāunga ēnei kerēme kāre he mutunga mai. Ko tēnei mea o te muru me te raupatu ka titia ki te ngākau ki te whatumanawa o te tangata.Ka hoki ngā mahara ki ngā kōrero i kōrerohia i te hottest talkback showo Taranaki 94.8 te iarere. Ā Te Korimako tērā nā mātau tērā i kōrero he aha ai? Hai whakatūwhera i te ngākau ā ki ngā kōrero i puta mō Taranaki. Ka hoki ngā mahara ki ngā waiata arā pēnei i tēnei ngeri. Tēnei ngeri arā ngā kōrero pēnei i tā koutou waiata Te Atiawa i te ata nei. Kai reira ngā kōrero mō te āhuatanga o te noho o Te Karauna me Te Iwi. Koinei te tangi—koinei te tangi.Ka mutu ka hoki ngā mahara ki ngā porotēhi ki ngā porotū. Ē ko ētahi o koutou i tērā taha o te taiapa ko au hoki tērā i tērā taha o te taiapa. E porotū whakatū i taku haki me te kī e kī e kī kai te haramai koutou ki konei me te kōpaki a Te Karauna. Ka tangi ake ā kua peke taiapa—kua peke taiapa. Kai tēnei taha o te taiapa i nāianei.Me te kī atu e tika ana te kōrero a Pita a wētahi ē he iti noa iho te moni ka whakahokia atu pakupaku noa ake. Kāre he rerekētanga o ngā kōrero i mua ēngari ā i tōna mutunga kai a koutou te mana kai a koutou te kupu whakamutunga. Ka hoki ngā mahara ki ngā tangi o ngā kuia o ngā koroua. Te āhuatanga ki a Marge ā koia tērā i a ia e kōrero ana mō te muru me te raupatu ka rere te tangi. Ki a Pare ki a Pare Tito ko rātau i te tangi mō te muru me te raupatu.Nō reira ēnei kōrero katoa e hoa mā ka hoki mai ki a au ki tōku whatu manawa i tēnei rā. Ē kāre au i kōrero mō te tohe nui i tū ki Waitara. Ā taihoa ake nei kua whakamaumaharatia. Ko te tū o te tohe ki Te Kōhia. Kāre au i kōrero mō te hunga i parau i te whenua. E kore au e kōrero mō ēnei take katoa i te mea inā kē te whānuitanga o ngā korero. Mō te āhuatanga o te hunga i heria ki Ōtākou i kōrerohia ake nei i mauheretia mō te aha nei? Mō tā rātau whakapono nō rātau tērā whenua. Mō Te Pūrepo kai Parihaka mō te mimi o te Kurī. He kōrero ērā—he kōrero ērā. Kāre au i kōrero mō te ekenga o te hōia kāre au i kōrero mō te noho o te tamaiti o ngā tamariki o ngā wāhine i te rori. Te wā ka eke te hōia ki roto o Parihaka. Koinei te tangi i tēnei rā—koinei te tangi i tēnei rā. Nō reira kua rere waku tangi i tēnei rā kia hoki mai koutou mō tē mea whakamutunga kua harikoa. Ēngari kua harikoa kua tae mai koutou i tēnei rā.Hai whakakōpani i taku kōrero. Kua rongo i te kōrero e pēnei ana te kī a Peeni: “He hōnore he korōria he maungarongo ki te whenua he whakaaro pai ki ngā tāngata katoa.” Koina te āhuatanga o Taranaki. Ngā uauatanga katoa kua noho i roto i te māia ā-ngākau ā-tinana ēngari i te rangimārie. Nō reira anei tētahi waiata. He tohu tēnei he maumaharatanga ki a Te Miringa. Nāna tonu tēnei waiata i whakaako ki a au. I roto i tēnei waiata he pērā anō te āhuatanga he kōrero mō tēnei pire ko te pūtake o tēnei pire ko te pūtake o tēnei rā. E kore e mimiti te āhuatanga o te aroha ki a koutou i rongo nei i te ngau o te raupatu me te muru o te whenua ēngari mēnā ka waiata tātau pea i tēnei waiata tēra pea ka ngāwari mai ai tā tātau noho. E hoa mā naumai haramai. Kia kaha kia māia ā ngā wiki kai mua i te aroaro. Tukuna ngā kōrero ki te komiti hai mea wetewete mā rātau ā taihoa ake nei.Anei taku waiata:Piki mai pūngarehu ka tangi mai te piakara-a!E tō huri runga mō ngā ē rere te maunga wā.E tae e pā tiketike te tai e pa-e ngā tupuhi.Ē tae e pāpi ko ngā nō kāwana te maunga wā.Tū-ia atu tū-ia mai o tāua nei ringaring-a.I te ro-a rori ki kuini tiriti kei maunga wā.Pīkau mai koe Kāwana ko hau tō Ariki.Ko ko-e ta-ku pononga e Te Kuini kai maunga!Arā kai roto i tērā waiata ko te āhuatanga o tā tātau noho tēnā koutou tēnā koutou kia ora tātau katoa kai raro![Thank you Mr Assistant Speaker and acknowledgments to us my in-laws of Taranaki and to you too Rangitāne who have arrived today. Do not be disheartened because I will not be present for the entire duration of the debate pertaining to you;however at this moment I want to focus on my in-law of Taranaki mountain.Colleagues to begin my speech I will perform this chant this posture dance without actions it goes like this.Gaze look upon the barren mountainupon Parihaka WaitotoroaNgāti Moeahu and Ngāti Haupoto!Untie the cloak of Victoria good job serves you right!Tohu and Te Whiti were the two dovesthat slew the enemy with peace alas oh dear!Although Parihaka was plundered push on and move forward satisfaction at last!I like that chant that posture dance without actions. The genesis of this day is from there—the genesis of this day is from there.It speaks of Taranaki’s confidence to take their place on the land thearrival of colonial soldiers redcoatsupon the landbut regardless of the consequences Taranaki remained staunch.Despite the rain the inclement weather here they are—the descendants have arrived. Let me put it this way to us.Taranaki is a tribe—a tribefor goodness’sake! Taranaki have other tribes.According to some there are eight while others claim there are many more. But this tribe is a tribe.The situation is the samewith Te Atiawa:they are a tribe and have arrived with their concerns.None the less in regardto broader Taranaki the story goes on and onbut what are the stories founded on? Confiscation taking without right land.And so this is why I salute youin-lawsand bid you welcome draw close greetings.As I stand here I shed tearsfor Te Miringa for him who has gone.He was the onewhobore theconcerns of Taranaki. It was notas though he was on his ownbuthe was the head of it.He put a face to the circumstances of your claimmy friends but you know that.I recall his run-down vehiclebut in terms of attending meetings there was no other person beyond him.Be it on the coast or further inland Te Miringawas there.His family who celebrate this dayare poorer for his loss.I really mourn the fact that he is not present today.In regardto youPareand your mother who we recently returned to the womb of Mother Earth—to youTeAtiawain terms of Wikitōria I grieve and mourn her.They remonstrated for the benefit of children and grandchildren andohthe grief.I am afraid to speak in English in case I continue to weep.My friends the first time I lived in Taranaki I attended the initial hearings of the Waitangi Tribunal. The proceedings took place in Ngāti Tama territory where the tribunal had a large number of reports about the land confiscations. I remember the meetings at Parihakaheld on the 18thand 19thof every month to discuss a range ofcontentious issues difficultiesand challenges. And that is why there is an endless flow of tears. Even putting these claims aside the flow of tears is never ending. Things like land confiscations pierce a person’s heart and soul.I can remember the comments on the hottest talkback show of Taranakion Korimako radio station on the 94.8FM frequency. We introduced the people of Taranaki to their history. We would recall the songs and the short posture dance with no set movements that I performed. That short posture dancecontained information—like TeAtiawa’s song this morning—about the relationship between the Crown and the tribes. And so I weep so I weep.Furthermore I remember the protests when some of you were on the other side of the fence with me. I was there with my flag protesting against the Crown for coming with their fiscal envelope. I have jumped to the other side of the fence now. I am on this side of the fence now.Pita is correct when he said that you will receive only a small amount of money. Despite the amount it cannot alter the history that has taken place beforehand.Ultimately you have the mana and the final say. I remember the cries of the elders. I want to also acknowledge Marge who also spoke about the land confiscations. We mourn her passingand also Pare Tito. They all cried over the land confiscations.And somy friends I am remembering all of this history from my heart on this day. I have not spoken about the Waitara dispute. And the dispute at Te Kōhia will soon be commemorated. I have not spoken about those who ploughed the land. I will notspeak about all of these thingsbecause there is so much history to talk aboutsuch as those who were taken to Otago and imprisoned because they believed that the land belonged to themsuch as Te Pūrepo at Parihakaandsuch asthepiss of the Dog. That is the history. I have not spoken about the invasion of the soldiers and of how the women and children lived on the road. It was a time when the horses arrived in Parihaka. Thatiswhy I cry today. And so tears have been shed today and when you return for the final reading of the bill there will only be joy. But I am delighted that you have arrived here today.In conclusion I heard Peeni say:“Honour gloryand peace upon the landand goodwill to all people.”This is the nature of Taranaki. They have endured the hardships through courageous hearts and bodies but in a peaceful manner. And so I would like to sing a songthatreminds me of Te Miringawho taught it to me. Within this song lies the foundation of this bill and of this occasion.My love for youwhohavesuffered the pain of the land confiscations will never be diminished. Perhaps if we sing this song it will make us more comfortable. And so to my friends I say welcome. Be strong and brave in the weeks ahead. Send your submissions to the select committee to be considered.Wait a moment here is my song.WaiataWithin that song is thereason we are sitting here now.Isalute and acknowledge you all.]WaiataBill read a first time.Bill referred to the Māori Affairs Committee.