Gudgeon Bill: Ngati Awa Claims Settlement Bill — First Reading 
Gudgeon Bill: Ngati Awa Claims Settlement Bill — First Reading 
[Volume:619;Page:15170] 
BILL GUDGEON (NZ First) 
: 
 A tena ano tatau e huihui mai nei i roto i tenei o o tatau Whare i tenei ahiahi. Tena koutou Ngati Awa kua tae mai a-tinana mai nei ki te whakarongo ki nga korero e whakawhitiwhitia ana i roto i tenei o o tatau Whare. 
Greetings to us all and greetings to Ngati Awa who have come not only in body but also in spirit to listen to the speaking and talking that will take place this afternoon. After having listened to the Minister of Maori Affairs talk about certain issues relating to Ngati Awa I would like to introduce three phrases: tapatapa whenua takahi whenua and ahi ka. 
[ 
naming the land walking the land and keeping the fires burning 
] 
When our wakas originally came to Aotearoa and landed the first thing our menfolk did was to walk the land and claim it by leaving stone markers. They named the different places after historical events genealogies and important issues that were meaningful to them. As time went on and they moved to other areas of the country the phrase ahi ka came into being. It meant that the fires were still burning at home. When the people moved away that was indicated by them going home and walking over their lands—signifying to the whanaunga and those still at home that they still had their fires burning and their interests in their land. 
The deed of settlement contains acknowledgements by the Crown and they include acknowledgements regarding the efforts of Ngati Awa since 1867 to gain compensation the events relating to the Crown expedition to arrest those involved in the murders of Fulloon and others the confiscation of Ngati Awa lands the inadequacies of the Compensation Court process the operation and impact of the native land laws the loss of land under the public works legislation the suffering and hardships resulting from the cumulative effect of the Crown’s actions and the contribution made by Ngati Awa to the nation’s defence in New Zealand’s war efforts overseas. 
Let us think about the positive contribution that Ngati Awa has made by bringing this country of New Zealand into closer racial harmony during the Second World War. That was displayed by Ngati Awa’s participation and sacrifice along with other New Zealanders as they took their full share in the front line of battle. The query I have is whether Ngati Awa has proved to be an asset to this country. If it has Ngati Awa asks to be dealt with as such. An asset that is discovered in the crucible of war should have a value in peacetime. The men of the New Zealand Division saw below the dark skins of their Maori comrades. In a passage that should be memorised by every New Zealander Ngata demanded: “Have the civilians of New Zealand men and women fully realised the implications of the joint participation of Maori and Pakeha in this last and greatest demonstration of the highest citizenship?”. We should think about that—the highest citizenship of Pakeha and Maori developed in the crucible of war. 
I am sure that all that Ngati Awa has laid claim to has not been and will not be missed but there will probably be dissatisfaction amongst Ngati Awa themselves. Kei te tika oku korero? Ae 
[ 
Is what I am saying correct? Yes 
] 
because let me go back to two of the three phrases I mentioned in the beginning—tapatapa whenua and ahi ka—and ask what it all means. Even with the claim that has been settled now the hearts of Ngati Awa are still with the areas that have not been returned to them. Takahi whenua! Why do people think we have tribal boundaries that still exist today? 
It is because the people when they arrived in those times walked those boundaries and put the stones there which recognised a deal between tribes. Sometimes a bit of land was taken but it was given back because those who did go and take that land could not live on it. They went back to their homes. New Zealanders need to really understand the tikanga and culture of the people who first resided in this land so that they can understand why their descendants are claiming what they claim. I am sure that Ngati Awa as I have said has not realised its claims but let me compliment it. New Zealand First salutes Ngati Awa for what it has achieved in coming to an amicable agreement that will benefit not only Ngati Awa but the country as a whole. 
It could be said—and the idea has been kicked around—that racial tensions have been tested recently. 
I am sure however that the settlement issues that have been before the House and that will come before the House in future will lead to the remedy of a more harmonious future. New Zealand First is of the thinking and belief that we need to get these settlements settled in the best way possible to the satisfaction or close to the satisfaction of the claimants and the general citizenship of this country. New Zealand First again as in the past asks this House what the principles are of the Treaty of Waitangi. That issue needs to be clarified and to that end New Zealand First recommends that the bill goes to the select committee. 
Before I conclude I ask this question: what is the difference between kawanatanga and the Crown? That was an issue in the select committee last Tuesday. If we remember that prior to 1840 our people learnt the English language by reading and studying the Bible we would know that the word “kawanatanga” comes from a transliteration of the word “governorship”. When the treaty was translated from the English version into the Maori version the word “sovereignty” could not be used so kawanatanga was used. Otherwise the chiefs would not have signed the treaty. Rangatiratanga was not used. Today we have these disputes and we have this to-ing and fro-ing. But let us look ahead and work together as a nation that as I have quoted was created in the crucible of war where skin and its colour was never taken into consideration but where men fought to give us our freedom. No reira e hoa ma tena koutou kia ora tatou katoa.