Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill — Third Reading 
Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill — Third Reading 
[Volume:662;Page:10830] 
Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill 
Third Reading 
Hon TARIANA TURIA (Minister for the Community and Voluntary Sector) 
 on behalf of the  
Minister for Treaty of Waitangi Negotiations 
: I move  
That the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill be now read a third time 
. Hauraki Ngati Maniapoto Ngati Raukawa Waikato tena koutou tena koutou tena tatou katoa. E rere kau mai te awa nui mai i te Kahui Maunga ki Tangaroa; ko au te awa ko te awa ko au. Na tenei kaupapa na tenei wananga ka puta mai te korero ko nga wai honohono i te po ki Parikino tena tatou. No reira kei te Kaihautu me nga mema Paremata tena tatou katoa. 
[ 
The great ancestral river flows from the cluster of mountains to the sea; I am the river and the river is me. From this philosophy and occult science emerged the saying the binding waters from the darkness to Parikino greetings to us. Therefore Mr Speaker and members of Parliament greetings to us all 
.] 
My river Whanganui connects me to the famous proverb “I am the river and the river is me”. Her origin—Te Kahui Maunga the family of mountains—is also the origin of the Waikato River. That connection is a matapihi the component that links the third reading of this bill to something preordained and succinctly outlined in the phrase uttered by my kuia: “Ko nga wai honohono i te po tena.” 
This is a most auspicious day in this Parliament and we are honoured with the presence of Te Arikinui Ta Kingi Tuheitia Te Whare o Te Kahui Ariki and the tribal peoples of Waikato-Tainui. In their presence we are connected to a noble line of leaders who have striven for the river to be restored to its former health and well-being. We pay tribute to the leadership and vision of Kingi Potatau Te Wherowhero Kingi Tawhiao Kingi Mahuta Kingi Te Rata Kingi Koroki and the beloved Te Arikinui Dame Te Atairangikaahu. The ancestors have laid a pathway for the people to follow and it is a pathway that is honoured in this settlement. I am reminded of the words of the late Sir Robert Te Kotahi Mahuta when talking about the river: “It is a gift left to us by our ancestors and we believe we have a duty to protect that gift for future generations.” We pay our respects to those of Te Whare o Te Kahui Ariki and today we think particularly of the legacy of the late Lady Raiha Mahuta who along with co-negotiator Tukoroirangi Morgan played such a distinctive role in the efforts to restore and protect the Waikato River environment. 
The Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill fulfils the aspirations of the people to protect the gift of their awa for future generations. A special feature of the settlement is that in seeking to protect the Waikato River Waikato-Tainui have established an impressive precedent in the form of a co-governance entity and subsequent arrangements. I have every confidence that the co-management approach which has been reviewed and refined over the last 2 years will provide a vital context for other river settlements. The co-governance approach will usher in a new era of resource management in which accredited commissioners appointed by Waikato-Tainui Ngati Raukawa Ngati Tuwharetoa Ngati Maniapoto and Te Arawa river iwi will be appointed to Waikato Regional Council hearing committees and boards of inquiry for applications for resource consent. 
The enhanced model represents a significant shift from six statutory boards to a single co-governance entity the Waikato River Authority. It is an inherently positive approach. The authority comprises equal numbers of Crown and iwi-appointed members with care taken to include other iwi with interests along the river. Iwi and the Crown will sit together at the table overseeing the management of the health and well-being of the river. It is as it should be and it is a sign of things to come. 
The authority will have a pivotal role in monitoring the implementation of Te Ture Whaimana which is a direction towards the development of the vision and strategy. Another key aspect of the settlement is the $210 million clean-up fund which we know to be vital to the economic environmental and recreational progress of the area. We know that a narrow reductionist approach to activities on the river has led to the degradation of the waterways. It is so pleasing that this bill provides the investment to support the iwi in meeting their kaitiakitanga obligations in caring for their puna wai roto and awa. The authority will administer a contestable fund that will be available to iwi local authorities landowners and others for initiatives to clean up the river. 
The challenge for iwi throughout Aotearoa is to ensure that w’anau hapu and iwi are empowered to implement their aspirations to be fully involved in the management of the awa. A distinctive aspect of the settlement is the importance placed on two fundamental principles that represent the essence of the awa and the essence of the people. The settlement promotes the concepts of te mana o te awa which is respect for the tupuna awa and manaw’akahaere which is the exercise of control access and management of the river and its resources in accordance with tikanga. These concepts are extended in provisions that recognise and provide for the exercise of customary activities by members of Waikato-Tainui. Iwi members are also authorised to harvest flora material for cultural purposes in accordance with a plan to be agreed to with the Director-General of Conservation. 
The span of the claims for raupatu in the rohe of Waikato-Tainui stretches out beyond 120 years of New Zealand history. Its story is punctuated at one end by Kingi Tawhiao leading a delegation to visit Queen Victoria in 1884 and at the other end by the deed of settlement signed in 1995. The search for justice and redress is rewarded today with a settlement that rightly returns iwi to a governance role in respect of their rivers. Again I return to Sir Robert’s vision: “The river belongs to us just as we belong to the river. The Waikato tribe and the river are inseparable.” 
Today is a tribute to te Kauhanganui Te Arataura and the representatives of more than 50 marae that have so much invested in the success of this settlement. I also acknowledge the commitment and support of the members of the Maori Affairs Committee in their work on this bill. This bill is a means of settling a longstanding Treaty grievance but fundamentally it is about establishing a robust basis for a productive and dynamic ongoing Treaty relationship with Waikato-Tainui. At the very heart of the relationship is a focus on the health and well-being of the awa and its tributaries. This is a vision of the iwi but it is shared by Environment Waikato. It is the ambition of all key stakeholders that there be an integrated holistic and coordinated approach to the natural physical cultural and historic resources of the Waikato River. I am immensely proud to be part of a Parliament that is providing an opportunity for everyone to unite for the single purpose of restoring and protecting the health and well-being of this river. Kotahi te kohao o te ngira e kuhuna ai te miro ma te miro pango te miro whero. 
[ 
There is but one eye of the needle through which the white black and red threads must pass 
.]  
Waikato-Tainui are to be commended for their leadership in protecting the unique life-force of their river in the interests of generations to come. My other river Whangaehu starts at Te Wai-a-moe on Ruapehu and cascades down to Nukuhau the beginning of Waikato-iti. Today my relatives of Ruapehu have gone to the Waikato-iti to pray and to acknowledge the third reading of this bill so that the Waikato at the puwaha will one day be as clean as it is at the foot of Ruapehu. I join with them all in spirit and in deed in extending our deepest blessings to all of Waikato-Tainui descent at this turning point in their tribal history. Tena koutou tena koutou tena tatou katoa. 
Hon PAREKURA HOROMIA (Labour—Ikaroa-Rawhiti) 
: 
 Ki te Kingi Tuheitia me to ahurei e mihi ana. Tena koutou mo to kaha ki te tae ake ki konei ki a koutou o te Kingitanga Tainui whanui. Me koutou o Raukawa Maniapoto Ngati Tuwharetoa Te Arawa tena koutou. Na te mea i roto i wetahi o tatau nga kanohi Maori i konei kua tae ake te wa mo te otinga o tenei tino take. Mai i te pakopako o nga pu o te Kawana mai i nga heke nga neke nga piki nga ahua katoa e mau matatau i a koutou o Tainui ki tera. Na te pai hoki o te pire nei e tae tahi ano e noho tahi atu te iwi ki te taha o ratau e tuku ture mo te ahua o te awa nei. E mihi kau ana ki a koe e Koro e Michael tena koutou. E Tuku ka nui te mihi. I to tatau Minita Maori e Pita e mihi kau ana. Ki a koe Chris tena koe. E tautoko atu te nui o nga korero e korero a Tariana mo te ahua o te kereme nei. E mohio atu tatau te pakaritanga i roto i a Bub a Te Kotahi i a ratau ma a muri ra. I tae tahi atu tatau i konei hei whakaae ahakoa i reira ke tetahi ropu e kare e whakaae. 
[ 
King Tuheitia and your entourage I acknowledge you. I commend you the King movement and Tainui at large on your efforts to get here as well as you of Raukawa Maniapoto Ngati Tuwharetoa and Te Arawa; well done. There are Maori members in our midst today who feel that the time to settle this important matter has arrived. Tainui you are very much aware that since the time when the Governor fired the muskets there have been many trials and tribulations setbacks ups and downs and everything that was to happen has taken place. You saw all that. What is good about this bill is that the people have been able to get alongside others to create a bill that will look after the river. I acknowledge your part in this Koro Wetere Dr Michael Cullen and Tuku Morgan. I applaud your efforts. I also commend our Minister of Maori Affairs the Hon Dr Pita Sharples and the Minister the Hon Chris Finlayson. I support the majority of what the Hon Tariana Turia said about this claim. We are very much aware how Bub Sir Robert Te Kotahi Mahuta and others back then who followed after him worked hard. So we have arrived here together to endorse this bill even though one party opposes it. 
] 
For the first time Tainui has been included in the management of the awa—the river. It is historic and poignant because Tainui has never before at any time been part of the river’s management or clearly involved in the decision making. The passageway for travel the waterway to carry their goods for bartering and exchange is certainly what they have lived and have imbued in their history. Ironically it was along the same passageway that the soldiers attacked Tainui. As my colleague Tariana Turia said it is an honour to be here today to ensure that those sins and ills of the past are put aside and that that is recognised. There is a host of examples where the iwi opinion has never been considered—for example the power station and other issues relating to buildings along the awa. Today we will put that aside. 
I certainly recognise the Minister for Treaty of Waitangi Negotiations Chris Finlayson for his efforts and I recognise especially my former colleague Dr Michael Cullen the Minister of Maori Affairs and also Koro Wetere who is here today. 
Na ke nga korero o Kotahi. No tatau te awa no te awa tatau. He taonga tuku iho na nga tupuna taua taonga mo nga uri whakatupu. E kore e taea te wehe te iwi o Waikato me te awa. E whakapono ana matau ko ta matau he tiaki. Ki a Waikato-Tainui he tupuna te awa o Waikato e mau ana te mana te mauri me te kaha o te iwi. He mauri motuhake to te awa. He wairua ake tona he tuakiri tino kaha he mauri tuatahi e kore e wehea. 
[ 
This is what Te Kotahi said. The river is ours 
 
 and we are of the river. It is a treasure handed down by the ancestors for the coming generations. The people of Waikato and the river are inseparable. We firmly believe that our role is to look after it. To Waikato-Tainui the Waikato River is an ancestor  
that 
 holds the status life 
- 
force and strength of the people. The river has a unique life 
- 
force. It has its own spirit a real 
 
 powerful identity 
 
 and 
a unique life 
- 
force. All are inseparable 
.] 
Words have been spoken in the treasured language of Tainui. Certainly all of those people have been on the journey right from the time of Potatau Te Wherowhero Tawhaio. It is important to say at this time just in case I forget that the king’s role is inherited and it is important in relation to all the actions that will pervade the development of this settlement that that is taken cognisance of. He is not there just as a figurehead but we can build up his role in a way to ensure that his say is real and not just platitudes of thanks. 
Regarding te mana o te awa to Waikato-Tainui the Waikato River is a tipuna—ancestor—which has mana and prestige and in turn represents the mana and mauri life-force of the tribe. The river has its own mauri its own spiritual energy and its own powerful identity. It is a single indivisible being. I know that partners whether they be local authorities environmental groups or other organisations have struggled to understand appreciate or even accept that. Today is a day of acceptance. Today is historic in this country. We should relish what has certainly taken a great effort to put together. Respect for te mana o te awa—the spiritual authority—in order to protect the power and prestige of the Waikato River is at the heart of the relationship between the tribe and the ancestral river. Waikato-Tainui regard their river with reverence and love. This is a simple issue about love—non-sensual but very strong in its meaning. 
I can recall the days when Robert Mahuta came here in a big station wagon with a mattress in the back and the people would bring their kai in a bin. They would come down and try to convince those dastardly Ministers about what should be corrected. They have moved on now. I commend Te Kauhanganui and Tainui Group Holdings and all of those groupings in Tainui that matter like Te Arataura—he mihi atu ki a ratou. It is a real irony that we have got this far. It is great that we can celebrate. 
I want to mihi to Raiha. I was there the day when they put all the white seats out in front of Waihi and the lady to tatou Te Arikinui Te Atairangikaahu named her as her spokesperson. I could hear this bit of a kikokiko with the Tainui people but most were all right. I can see two of them up in the gallery now. I say to them that it was the right thing to do. I am sorry that Raiha is not here but I know that she would not want us to be sad. She would want us to celebrate this great day and that is what we intend to do. That is what we intend to do. 
There is a host of detail in the bill. It is well read it is well spoken but there are simple things that we have to remind ourselves of. If this nation is serious about nationhood if it is serious about giving Maori a better shot then certainly we have to get into cooperation like this. There is nothing to be afraid of. 
I commend the iwi and Maori for coming to the table because that is not easy. For those who are scaremongering and saying that this bill will create incessant pain I say: “Go jump.” because they are not right. That is a disgrace. 
The Labour Party will support this bill and will ensure that it goes through. I ask the ACT Party to reconsider its stance even at this late call. I tell Mr Garrett that it would take a brave party—and a brave person seeing that he is here by himself—to disagree! This bill is not hocus-pocus as his leader has said. It is about real nationhood going forward. This bill is about thinking about this country about all New Zealanders and also it is about Maori standing up after they have been pillaged plundered and debauched. At the end of the day that is what today is about—a celebration. We need to do that. 
We could go on to the details in the bill but in summary I want to recognise Raiha and Tukoroirangi Morgan because there is nothing like being a great leader in Maoridom. They say: “You count the knives in your backs.” That is why most Maori members in this Parliament have that. Mihi kau ana ki to tatau kaiwhakahaere a Tau. To Tau and my colleagues on the Maori Affairs Committee I say: “We have done a not bad job.” I mihi to them. 
Labour will support this bill. Michael Cullen has led us to this point in more modern times. We give Tainui our best wishes but we want to remember that this is a model in contemporary times that can solve a whole lot of issues. The rubbish talked about Maori not knowing where they want to go and about them all being bad mad and sad comes to an end with this sort of thing. 
I say to those mischief-makers on the other side that Tainui is going forward commercially it is going forward culturally and it has a king and a leader. I say to colleagues on the other side of the House that making sure that he is safe is an integral part of this journey forward. This is a great day to celebrate. This is historic and we are really really thankful that we are here. Kia ora tatou. 
I mihi to my colleague Nanaia Mahuta for the effort that she has put in to Mita Ririnui to Shane Jones—I was going to say “to me” but I had better not.  
E mihi kau ana ki a koe te Kingi Tuheitia ki a koutou o Tainui whanui kia kaha kia maia. Ki a koutou e Shane nga kaituhi nga kaimahi e Koro koutou e mahi atu nga mahi e mohio atu te mamae o te hikoi penei tonu kua tae atu te wa hei oti pai. Kia ora tatau. 
[ 
I acknowledge you King Tuheitia and you of Tainui at large; be strong and steadfast. Acknowledgments to you as well Shane the secretariat officials and Koro all of you who experienced the trials and tribulations of a journey such as this one and now the time to settle it well has arrived. Greetings to us 
.] 
Hon TAU HENARE (National) 
: 
 Maku ano e hanga toku nei Whare. Ko nga pou o roto he mahoe he patete. Ko te tahuhu he hinau. He whakatupu ki te hua o te rengarenga me whakapakari ki te hua o te kawariki. 
[ 
I shall fashion my own house. The pillars inside will be of mahoe and patete and the ridgepole of hinau. Those who inhabit the house will be raised on rengarenga and nurtured on kawariki 
.] 
It is fitting that I begin my korero today with the vision that King Tawhiao left for his people. It is a vision that constructs the foundation from which the tribe Waikato-Tainui continues to build its capacity. Maku ano e hanga toku nei Whare. That means “I shall build my house. That statement although simple to comprehend is only one part of Tawhiao’s bequest to his people. He not only challenged them to build their own whare but also said to do it from the lesser-known timbers of the forest. To comprehend his vision in its entirety one must have an understanding of the tribe’s raupatu. Inevitably they are all on roads that lead directly to the steps of this Parliament today. 
Firstly I want to digress to acknowledge the many people who have made the journey to be with us today. We have been able to accommodate some very fine-looking people here in the public gallery. They have come to witness and celebrate the third reading of the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill with the people of Waikato. I sense that the numbers in the Grand Hall outnumber the people above us in the gallery. I acknowledge their presence here at Parliament today along with those who are watching through television and listening via our iwi radio networks. I also digress to acknowledge the Hon Michael Cullen who is here for his sterling effort in the previous Government the late Raiha Mahuta and my very own brother-in-law Tuku Morgan. 
It is said that Tawhiao held his kingship through the most turbulent era of Maori-Pakeha relations. He was appointed to the throne in 1863 on succession to his father Potatau te Wherowhero and 2 years into his reign legislation was passed that provided for military settlements to be established on confiscated land. I want to pause to point out that it is no coincidence that in building their own whare Waikato-Tainui have sited their tribal hub amidst the former military settlement that was confiscated from them under the 1865 legislation. Provoked by British advances to go to war Waikato were unjustly branded as rebels. Under the 1865 legislation they lost more than 1.2 million acres of their own land. This act of confiscation became known to Waikato-Tainui as raupatu. Rendered virtually landless the economic social and cultural impacts of that placed Waikato at their most vulnerable point in time. 
My job is not to reiterate a history lesson as we ascend to this third reading but to emphasise the vision of Tawhiao and in particular to put some context around his bequest to his people to build their own capacity. The challenge to develop that capacity was founded on their cultural vision and values. He wanted them to be strategic with innovation and have the propriety required in an evolving political environment. This brings me back to where we are today: witnessing the third reading. The bill of Waikato-Tainui in seeking recognition of the unique relationship they have with the Waikato River is testimony to Tawhiao’s vision. The bill’s acknowledgment of te mana o te awa and the recognition of Waikato-Tainui manawhakahaere is a first for this House this country and—dare I say it—the world. Simply put to Waikato-Tainui the river is a living ancestor. The concept of an ancestor river unfamiliar to Pakeha is central to Waikato belief. That river is a representation of the tribe’s spiritual authority and power and it harbours the life-force of its people. The river has its own mana and although some may grapple—and I am sure they do—with that concept to protect that mana is crucial to its future health and well-being. 
The tribe has provided an archive of historical responsibility exampling the statements from kaumatua and kuia further supporting the belief that the river has always been a source of sustenance healing comfort and hope. The relationship that Waikato-Tainui has with its river is unquestionable. I am pleased that the Crown our Government and the Opposition are formally recognising that unique and special relationship through this bill. I acknowledge those kaumatua and kuia who are here with us today. This is a celebration of their toil. I especially say to the rangatahi to celebrate this relationship always and recognise the role they will play as kaitiaki. 
E te Kingi Tuheitia me to whanau hoki [ 
Kingi Tuheitia and his family as well 
] I welcome him to share this forum with us and to take his seat in our House which was built by Parliament and the people of New Zealand. I look forward to the continued realisation of King Tawhiao’s vision for his people as we continue to build our House here and as King Tuheitia continues to build his house in Tainui. 
No reira e te Whare e te Kingi e Tainui Waka a tena koutou a tena koutou. Ka nui te aroha ka nui te mihi ki a koutou nga morehu o nga hau e wha; tena koutou tena koutou katoa. 
[ 
So to the House the King and Tainui Waka I acknowledge and greet you. There is much love and acknowledgment to you the survivors of the four winds; greetings salutations and acknowledgments to you all. 
] 
Hon MARYAN STREET (Labour) 
: 
 E Te Arikinui Kingi Tuheitia tenei te mihi ki a koe. E Te Kahui Ariki e Tainui nui tonu nau mai haere mai. Tena koutou tena koutou tena koutou katoa. 
[ 
To the paramount chief Kingi Tuheitia I greet you. To members of the King movement and Tainui at large welcome welcome. Greetings salutations and acknowledgments to you all 
.] 
I acknowledge Lady Raiha Mahuta. Arohanui ki a koe I say to Nanaia. As the first Pakeha to rise to speak in the third reading of the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill my speech may seem to be a little pedestrian but let us make no mistake: although I cannot imitate the humour of my matua Parekura Horomia I have the heart to support this very important legislation. Let us make no mistake: it is as important to Pakeha as it is to te whanui Tainui. I recognise another matua Koro Wetere. Tenei te mihi ki a koe I say to Koro. I acknowledge also Tukoroirangi Morgan and his presence in the Chamber this afternoon. I have another special matua who is also in this Chamber and that is Dr Michael Cullen. It is a great delight to look across these benches and see again his wise face here this afternoon. 
I pay tribute to all those who have worked and waited for this settlement. The initial settlement with Waikato-Tainui was signed by Michael Cullen on behalf of the Crown in August 2008. In this legislation we have something that is unique to Aotearoa New Zealand and something that I hope can be taken further as new arrangements new settlements and new ways of doing things are forged not only in this generation but in the next. 
I want to quote from the legislation because I am so struck by the way that it is framed up. I have a very strong sense as a Pakeha of Aotearoa New Zealand identity in this legislation. I want to read something that I identify with as a Pakeha member of Parliament; it is from Part 2 of the legislation. It simply says: “The Waikato River is our tupuna (ancestor) which has mana (spiritual authority and power) and in turn represents the mana and mauri (life force) of Waikato-Tainui. The Waikato River is a single indivisible being that flows from Te Taheke Hukahuka to Te Puuaha o Waikato (the mouth) and includes its waters banks and beds (and all minerals under them) and its streams waterways tributaries lakes aquatic fisheries vegetation flood plains wetlands islands springs water column airspace and substratum as well as its metaphysical being. Our relationship with the Waikato River and our respect for it gives rise to our responsibilities to protect te mana o te Awa and to exercise our mana whakahaere in accordance with long established tikanga to ensure the wellbeing of the river. Our relationship with the river and our respect for it lies at the heart of our spiritual and physical wellbeing and our tribal identity and culture.” 
That statement means a great deal to Tainui. It means a great deal to me as a New Zealander because here is something very significant printed in black and white in the law of our land. We have come to that point where we are able to recognise such things to express them in their original language and to credit them with legal status. And this is new. This is not simply an interpretation of Te Tiriti o Waitangi; this is about a new model of co-management of a waterway that is of enormous importance. 
That leads me to the second piece that I wish to quote from the legislation. It is under clause 9 “Scope of vision and strategy” below the heading “Te Ture Whaimana”. Clause 9(1) states: “The Waikato River and its contribution to New Zealand’s cultural social environmental and economic wellbeing are of national importance.” The Waikato River is of importance to me as a Pakeha for all those reasons as much as it is to Maori and to whanui Tainui for all of the antecedent reasons that they hold dear. 
This legislation makes me feel very proud. Sometimes laws are passed in this Parliament that I am not proud of but this is one that has far and away the majority support of members of Parliament. Although we have had some not very likable or respectful speeches in the course of the passage of this legislation we are at the stage now when the vast majority of this House recognises the importance of the Waikato Awa and its importance across almost everything that is important to human beings: our cultural spiritual physical and economic well-being. 
The co-management model that we have in this legislation is unique; by virtue of its very language it can be found only in this country. It cannot be found anywhere else in the world because of the language because of te reo and because of the antecedent history—the things that went before—and connection with the awa. The deed of settlement inside this legislation will allow for an unprecedented era of co-management of the river and that co-management will take into account—because it is charged to do so by this legislation—the cultural spiritual physical and economic well-being of Aotearoa New Zealand. This legislation is for all New Zealanders. There is no doubt that that wonderful river feeds some of the richest pasture and land in our country. Even if one were to take only an economic perspective that would be reason enough to support this legislation. But there are many more reasons besides that. 
So with all of my respect to the members of the Maori Affairs Committee which has shepherded this legislation through the House to those who as I said earlier have worked and waited for this and to those who have passed on in the course of working and waiting I pay a tribute and I acknowledge what they have done. To those particularly those here in the House whose fingerprints are all over this legislation I pay my respects. As a Pakeha member of Parliament I am proud and delighted to lend my support to and to join with my colleagues and matua here in the Labour Party in supporting the third reading of this most significant legislation. Tena koutou tena koutou. Kia ora koutou katoa. 
DAVID CLENDON (Green) 
: 
 Kei te mihi nui kei te mihi aroha ki Te Arikinui te Kingi tena koe. Ki nga rangatira ma nga kuia ma ki te mana o te Kingitanga te mana o nga hapu katoa o Waikato-Tainui tena koutou tena koutou tena koutou katoa. 
[ 
A huge and loving greeting to you paramount chief the King. To the many chiefs and elderly womenfolk to the sovereignty of the King movement and the authority of all the subtribes greetings salutations and acknowledgments to you all 
.]  
It is a pleasure and a great privilege to stand for the Greens today to speak to and to acknowledge the work that has gone into the Waikato-Tainui Rapuatu Claims (Waikato River) Settlement Bill which will be passed today. I acknowledge the sense the wisdom and overall the commitment that has led to the celebration—because today is a celebration—that is emerging through the passing of this bill. 
When Maori assert claims to be kaitiaki of a place it is often seen as an assertion of a right. And indeed it is a right; kaitiaki have rights to places. But what is often overlooked is that it is also an acceptance of a very significant absolute and indeed unavoidable responsibility. I believe that it is that responsibility that sense of duty that drives iwi hapu and whanau to have the determination to maintain the claims to maintain the effort not just for years or decades but over generations. It is that sense of responsibility and duty to our land to our rivers to our mountains and indeed to our whanau that maintains that energy commitment and determination and I offer respect to that. 
There is often confusion and on occasion even mockery of Maori spirituality—the fact that Maori acknowledge Papatuanuku and Ranginui. We talk of the mauri of a river. We populate our motu with atua taniwha and tupuna. One may observe that as numbers of generations of non-Maori spend longer in this place they in their turn develop a sense of place a sense of the value of this place. It goes beyond the ascetic or the amenity and gets closer to the spiritual attachment felt by indigenous peoples for their earth their awa their mountains and their sky. It is to be hoped that this evolving awareness of the value of place and this place will lead to a better understanding and a greater support and recognition of the justice of the restitution that is signified by these settlements. 
Today is an appropriate day to reflect on the language of the Crown apology within the deed of settlement in 1995. The Crown openly acknowledged that the military and the legislative confiscations of Waikato-Tainui land were simply wrong. It was wrong in Maori terms it was wrong in British terms and it was wrong in international law. The language of the apology included a statement that the confiscations have caused Waikato to the present time to suffer feelings in relation to their lost lands akin to those of orphans and that they have had a crippling effect on the welfare economy and development of Waikato. I think the richness of that language reflects not only the damage to the spiritual well-being of people who had their place torn from them but also the fact that it completely destroyed a very viable existing economy an economic base. 
Maori in the Waikato and elsewhere in New Zealand in the 1860s the mid-19th century to some extent were victims of their own success. They adapted very quickly to new crops to new means of producing food and to meeting other needs of the new settlers. Although in some cases there was gratitude from settlers it also led to avarice and to a determination to take those resources away. We know in this case that it led gunboats up the Waikato River. 
Those who would criticise Maori today for being overrepresented in all the negative social statistics either do not know their history or simply choose to overlook that a highly effective highly efficient economy based on the available resources and with well-established use rights was completely shattered through those years. That left Maori in a parlous state. Generations later these settlements are steps towards restoring the capital base the land base that will enable Maori to rebuild on their own terms an economy that meets their cultural and economic needs and that in turn will make massive contributions to the wider New Zealand economy. 
The river the awa the taonga that is being returned today to Waikato-Tainui is in a degraded state. It must be said that the river over many years has been polluted with human waste with trade waste and with waste from agriculture. The water quality has been reduced by overuse. The water has been pumped to Auckland which has offended both Waikato-Tainui and the hapu of Tamaki-makau-rau. It is important to acknowledge that there has been a great lack of care and respect for this taonga and that there is now a positive step towards restoring management which will be coming from a sense of aroha of caring—a sense of respect care and commitment to improving the status of that water. 
During an earlier reading of this bill I spoke of the strength and the power of the co-management model. I will not repeat what I said then except to say that the co-management structure the authority that has been established represents a great generosity of spirit on the part of Waikato-Tainui who could legitimately claim sole rights to manage and to utilise that treasure that resource. It is that generosity of spirit which is typical of most of indeed all the settlements that has enabled Maori to be willing to compromise to accept the realities of the 21st century and to take back in good spirit and in good heart what is offered and to make those arrangements with the Crown. 
I do not wish to cloud what is undoubtedly a day to celebrate but it must be acknowledged that the settlement process is still an imperfect and flawed process. It appears that in almost every case of settlement there is a rightful return of lands to people but also there can be another confiscation of lands. The settlement process too often fails to recognise the rights of smaller iwi and hapu to their tino rangatiratanga and to their kaitiakitanga and fails to return land taken wrongfully and often violently to those from whom it was taken. The settlement process itself is in need of review in order to improve the redress and to avoid further breaches of the rights of those people. 
But today indeed is a day of celebration. It is a day that demonstrates that New Zealanders Maori and non-Maori can come to these arrangements can meet each other’s needs and requirements and can acknowledge each other’s rights. In that sense I will finish my statement by again complimenting Waikato-Tainui and indeed the Crown the Government negotiators and those who have committed time intelligence and energy to this process. Kia ora koutou. Tena koutou tena koutou tena koutou katoa. 
DAVID GARRETT (ACT) 
: 
 I rise on behalf of the only party to oppose this bill. 
Hon Parekura Horomia 
: Shame on you. 
DAVID GARRETT 
: It is a shame I say to Mr Horomia that he is not giving me the courtesy I gave him which was to allow him to speak without interruption although I was sorely tempted. But I thought I would show respect by not interrupting the member. It is very sad that Mr Horomia should take that attitude at the outset. 
There will be those who will be offended by my speech—most notably I suspect my colleagues to my left. I would simply like to say that that is not intentional; I am not rising to give intentional offence. The ACT Party genuinely believes the contents of what I am about to say. As I have said I hope that some members at least will have the courtesy to listen as we have listened with respect to them. 
I wish to start by quoting as best I can William Hobson New Zealand’s first Governor who when signing the Treaty of Waitangi greeted each Maori co-signer with the words: “He iwi tahi tatou”—we are one people. The Treaty promised that we would all be equal in the eyes of the law regardless of race. It did not say that Maori and Pakeha as two separate entities were equal partners. That is an invention of the 1990s. Article 3 expressly gave Maori all the rights and privileges of British subjects. Although that seems a little funny today it was seen as something that had great value in 1840. 
There were indeed many breaches on the Crown’s side and those are rightfully being redressed. But today we believe that in this House the Crown is committing another major breach by putting the Waikato River under co-governance. Co-governance of our resources was not envisaged by those who signed on to create a new nation in 1840. It represents the abandonment of the cornerstone of democracy: one person one vote. It makes a lie out of article 3 of the Treaty. The Kingitanga Accord contained in schedule 1 of this Waikato-Tainui Raupatu Claims (Waikato River) Settlements Bill explains the impact of co-governance. The accord states that decisions must be made by consensus. That would not be a problem if half of the people who will be making up the Waikato River Authority were not undemocratically chosen by and representative of such a narrow base. 
Waikato-Tainui and other tribes are effectively being granted veto power over anything that may have an effect or impact upon the river. The accord specifically states that they have control over the “development amendment and implementation of strategies policy legislation and regulations … and the processes for granting transfer variation and renewal of consents licenses permits and other authorisations for all activities that potentially impact on the health and wellbeing of the Waikato River”. That is a lot of power and trust being placed in the hands of such a few people many of whom will be unknown to most New Zealanders. 
I ask exactly whom these people represent. The 2008 Waikato River deed of settlement on which this bill is based seems to have been written with very few Maori in mind. The deed states that the Waikato River represents the mana and mauri of Waikato-Tainui. The river is a metaphysical being with its own mauri. The concept of mauri—life-force—will in our view have little significance to most Maori who according to census figures are mostly Christian. But that phrase is essentially the life-force of this bill. It is that belief in a life-force that has given life to many of the clauses in the bill. The Crown is giving half of the control of the Waikato River and its surrounding land to five iwi led by Waikato-Tainui because of a religious belief—or a world view as Ms Street referred to in earlier debates— 
Hon Parekura Horomia 
: I raise a point of order Mr Speaker. I am surprised at the analysis that this bill is based on religious belief alone. That member has gone way outside what the bill is about. 
The ASSISTANT SPEAKER (Hon Rick Barker) 
: With respect to the member I say that that is not a point of order. It is a point of view but it is not a point of order. Order concerns the House. 
DAVID GARRETT 
: Nice try I say to Mr Horomia but it has— 
The ASSISTANT SPEAKER (Hon Rick Barker) 
: Excuse me I say to the member but I have not sat down yet. I will just say to the member that it is out of order to refer to a point of order once it has been dealt with. 
DAVID GARRETT 
: People can believe in whatever they like. The New Zealand Bill of Rights Act protects freedom of religious expression but what makes this bill we are debating so dangerous is that it promotes one group’s belief or life view—ontology I believe is the technical term—over all others. 
This bill and the 2008 deed of settlement can be traced back to the 1995 deed between Waikato-Tainui and the Crown which specifically excluded the river from the so-called full and final settlement. Section 24 reserved a future claim to the river for reasons unknown to me but perhaps for a time when iwi leaders could secure for themselves a more attractive package. We can leave aside for a moment the fact that the 1946 settlement which I referred to in an earlier speech on this bill was said to be a full and final settlement of all raupatu claims but was set aside by the next “full and final settlement” in 1995. We will leave that aside. The disturbing factor about both the 1995 settlement and this one is that they are based on deeds of settlement that in neither this bill nor the 1995 Waikato Raupatu Claims Settlement Act form part of the legislation itself. 
Perhaps that is deliberate because when we find and read those deeds it is clear from their terms that they are not in fact the final word on the subject matter at all. Both may be amended by agreement between the Government and Waikato-Tainui. That fact and the history since the 1940s at least tends to suggest that the grievances will never be fully and finally settled. The more honest Maori radicals such as Mr Harawira and Professor Margaret Mutu admit that this is the case. They say that no generation of Maori can bind those who follow. 
Twenty years ago Sir Geoffrey Palmer said that the reference to Treaty principles that he inserted into the State-Owned Enterprises Act would be meaningless; that has proved to be very very wrong. So when the Government flew Pita Sharples and Maori Television to New York to sign the aspirational Declaration on the Rights of Indigenous Peoples we are inclined to believe Hone Harawira when he says that we will see the declaration applied to our children— 
Te Ururoa Flavell 
: I raise a point of order Mr Speaker. Anei au e whakarongo nei ki nga korero o te mema. Kei te patai au ki a au ano he aha te take o enei korero ki tenei pire? Ko nga korero e korerohia nei e kei tawahi ke e iri ana. No reira ko taku ki a koe whakahokia te tangata nei ki te pire ki te ngako o te pire e korerohia ake nei. Kua tae mai nga manuhiri kei te hiahia ratau ki te whakarongo ki te putake o tenei pire. Kia ora tatau. 
[ 
I have been listening to the member’s speech and I wonder what does it have to do with this bill? 
The speech he is making pertain 
s 
 to matters overseas. Therefore Mr Assistant Speaker bring him back to the bill to the nub of it. The visitors are here; they want to hear what this bill is about 
. 
 Greetings to us 
.] 
The ASSISTANT SPEAKER (Hon Rick Barker) 
: The member has gone outside the strict realm of the bill but he is drawing on that material to make his point. I sense from the member that he is in an uncomfortable position because he is articulating a position that is a minority view. This is a House of robust debate. It is also a House of free speech. I think the member should be entitled to exercise his right of free speech. 
Te Ururoa Flavell 
: I raise a point of order Mr Speaker. Kare aku raruraru kia korerohia nga take o te wa ki roto i te Whare Paremata nei. Koinei te wahi tika hei korero i nga take. Engari ko tenei take e hangai tonu ana ki tenei pire. I waihotia mai ai wetahi i tuhia e etahi hei painga mo nga tamariki mo nga mokopuna o apopo. Ko enei korero he korero mo nga take i tua atu o tenei pire. Koinei ke te putake o taku nawe. No reira ko taku noa ake ko te ki atu he pai tonu te korero engari whakahokia mai te mema ki te putake o tenei pire koa koa. 
[ 
I have no problems if we talk about current issues in the House. This is the proper place for matters to be debated. But this matter relates directly to this bill. Some were bequeathed and recorded so that future generations would benefit from it. These statements are about things that go beyond this bill. This then is the real crux of my complaint. What I am simply saying is that there is nothing wrong with talk but please bring the member back to what this bill is about 
.] 
The ASSISTANT SPEAKER (Hon Rick Barker) 
: I respond to the member again by saying that this is my ruling on the matter and I do not want to have another point of order on it. I have ruled on it. The member is making a point of criticism about the bill. He is making a point of criticism about the clause. He is then articulating the arguments to support that and it is perfectly within his right to do so. If the member does not continue on at length about that it is acceptable; it is acceptable in passing. At this point the member has not gone beyond that. I have ruled on the matter. 
Hone Harawira 
: I raise a point of order Mr Speaker. A tu ana au ki te whakatika i te korero he a te pokokohua nei i te mea e mohio ana au kua rere atu te Minita i raro i te maru o te Kawanatanga ki te Aporo Nui engari ko te pou whakaata na ratau ano ratau i utungia. 
[ 
I rise to correct the false statements made by this boiled head because I know that the Minister flew as part of the Government to New York but the television crew paid their own way 
.] 
The ASSISTANT SPEAKER (Hon Rick Barker) 
: I thank the member for the information. That is not strictly a point of order; there is nothing to rule on. 
DAVID GARRETT 
: For the last couple of decades the Treaty settlement process of which this bill forms part has been characterised by Governments on both sides making thoughtless token gestures only to see them take on unexpected legal significance. It is no wonder that many people are feeling angry. Now we have completely abandoned full and final settlements and entered an era where nothing will ever be settled where grievances will be created against ordinary people by both Crown and Maori and where those who are aggrieved will have nowhere to turn. 
Many New Zealanders regardless of their race have an affinity for the Waikato River. Most of us value it greatly for what it provides. We do not have to be Maori to feel a connection or to be angry when the river becomes dangerously polluted—or so we have thought. But this bill says that our connection does not matter. One hundred and seventy years on from the Treaty signing we are further away than ever from being one people. This bill in fact is saying the exact opposite: forget Hobson’s “We are one people.” This House is today making a conscious choice as to which of those two people are more important. 
Many people will not believe me when I say that we in the ACT Party fervently wish Maori to have the same health statistics education statistics welfare statistics and yes crime statistics as the rest of us. The problem with this legislation and similar bills is that it encourages Maori to look backwards to dwell on grievance rather than to look forward. Aside from the other objections we are no means certain that this bill will help the people it is meant to help—Maori people. We believe that we are heading further down a very dangerous road and the ACT Party is unashamed to oppose this bill. Thank you very much. 
Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations) 
: 
 In its journey from Lake Taupo to the sea the mighty Waikato River flows through the heartland of Waikato-Tainui and the iwi who have agreed to participate in its co-governance. The relationship of the iwi with the river lies at the heart of their spiritual and physical well-being and their identity. To Waikato-Tainui the river is a tupuna that has mana. As New Zealand’s longest river the Waikato River is an important natural feature in our country as well as being a resource of strategic importance. Its importance as a resource is marked by the fact that there are more than 470 resource consents affecting it which take from it nearly 250.6 million cubic metres of surface water per day enough to fill around 100000 Olympic-sized swimming pools. There are over 80 point-source discharges discharging directly into the river on the main stem and approximately 1600 discharges to its tributaries. The river supplies around 13 percent of New Zealand’s electricity generation and from within its catchment area approximately one-fifth of New Zealand’s exports and more than 10 percent of our GDP. The river flows through some of the most intensively used and modified rural areas in our country. 
Today the river is degraded and badly polluted. Approximately 90 percent of its wetlands are gone. Bacteria levels downstream from Hamilton are often unsafe for swimming. Levels of arsenic in the river almost never meet safe health standards. In the lower river levels of nitrogen and phosphorous fail to meet ecological standards and water clarity fails to meet the recreational standard. This settlement establishes vital initiatives focused on restoring and protecting the health and well-being of the Waikato River. These initiatives include a $210 million clean-up fund. Without question these initiatives befit the deep significance of the river to Waikato-Tainui and the iwi whose rohe it flows through. Indeed these initiatives befit the strategic importance of the Waikato River to the social cultural environmental and economic well-being of all New Zealanders. 
In the bygone era of the 19th century Waikato-Tainui enjoyed a golden age of peace and prosperity. Large areas of the Waikato were cultivated for wheat potatoes maize and kumara. Several flour mills were established. Waikato-Tainui were among the first to trade in value-added exports with ships taking flour to Australia. Waikato Maori even established their own trading bank but peace and prosperity were to be short-lived. The huge pressure for land for rapidly growing numbers of settlers led to the formation of the Kingitanga in 1858. Its purpose was to place tribal lands under the protection and mana of the king as a guarantee against sale. With this head-on clash of aspirations Crown forces invaded in 1863—1.2 million acres were seized. With the valuable Waikato territory now held by the Crown land was quickly allocated to settlers. In 1995 it was estimated that the true value of the land loss was around $12 billion. The Crown’s invasion was found to be wrong and completely unjustified. It is now acknowledged that Waikato Maori never rebelled; they merely defended hearth and home against an unlawful invasion. When the Crown’s military forces crossed the Mangatawhiri River in July 1863 they proceeded by land and by river. The loss of both was a double blow for Waikato-Tainui. It denied the iwi their rights and interests in the river and their mana over it. 
The failure of the Crown to respect provide for and protect the special relationship of Waikato-Tainui with the river has been a source of distress for the people of Waikato-Tainui for many years as has the pollution degradation and extensive detrimental modification of its environs and wetlands. The 1995 settlement did not deal with the tribe’s claim in relation to the river. This bill settles the river claim. One of the significant aspects of the settlement is the new relationship between the Crown and the Kingitanga. It is a mark of our maturity as a people and as a nation that we have come so far in a little less than 160 years. At the third reading in 1995 of the Waikato Raupatu Claims Settlement Bill the then Minister of Maori Affairs the Hon John Luxton said: “The future that we all have to live is a common road forward from here. We need to learn more about each other on the way. … We are never able to turn back the clock but we can find ways to make amends for grievances. … It is only right that … we should find opportunities to let those grievances go and to seek by resolution to give hope for our children and grandchildren.” 
So the time has arrived to usher in a new era based on optimism for the future rather than despair for the past. Today as we usher in a new era of co-governance over the river we acknowledge our common road forward. New relationships arising from the settlement will lead to greater understanding and learning. The settlement embraces a real opportunity to let grievances go by demonstrating respect for te mana o te awa and acknowledging manawhakahaere in a tangible way. This is very much a settlement based on optimism for the future and a real sense of hope for generations to come. 
The settlement is the culmination of the dedicated and determined efforts of many. I will acknowledge some of them in this House this afternoon. The claim was lodged by the late Sir Robert Mahuta whose foresight and drive inspired many especially the young members of the Waikato-Tainui claims team. Sir Robert’s mission was carried on so ably and with such courage and determination by Lady Raiha Mahuta who sadly has not lived to see this day. I acknowledge the presence in the House of Mr Tuku Morgan who has always been future-focused and forthright in his engagements with the Crown. His tireless contribution to negotiating the settlement on behalf of his people had a major influence on the outcome. I acknowledge the work of my predecessor Dr Michael Cullen. I acknowledge the Hon Parekura Horomia who apparently is too self-effacing and shy to acknowledge himself. I acknowledge the Hon Mita Ririnui. I also acknowledge Peter Buckley and his team at Environment Waikato. They have made a very very positive contribution. I especially acknowledge Brian Roche the Crown negotiator and the officials who have worked so hard on this matter over so many months. There is much detail in the bill which members can read for themselves and the detail has been covered in the Committee of the whole House. 
In conclusion I say that in 1995 when the Waikato Raupatu Claims Settlement Bill was being read in this House a third time the Rt Hon Jim Bolger observed that the occasions that made the frustrations of politics worthwhile were relatively few. He said: “This is one such occasion in which we move beyond the bickering and the point scoring to the substance of the work that this Parliament and parliamentarians are charged with.” Today I think we can all feel a similar sense of satisfaction and of the worthiness of what we as politicians can achieve by working constructively and in good faith with iwi. This is a time to be proud; it is a time to look forward with great optimism. 
PAUL QUINN (National) 
: 
E mihi kau ana ki a koe te Kingi Tuheitia ki a koutou o Tainui whanui kia kaha kia maia. Ki a koutou e Shane nga kaituhi nga kaimahi e Koro koutou e mahi atu nga mahi e mohio atu te mamae o te hikoi penei tonu kua tae atu te wa hei oti pai. Kia ora tatau. 
[ 
I acknowledge you King Tuheitia and you of Tainui at large; be strong and steadfast. Acknowledgments to you as well Shane the secretariat officials and Koro all of you who experienced the trials and tribulations of a journey such as this one and now the time to settle it well has arrived. Greetings to us 
.] 
Firstly I will make a few acknowledgments. I start by saying that when the 49th Parliament came together in December 2008 the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill was before it and the new Government had some issues that required in its view to be reviewed. In that regard I acknowledge the spirit and willingness of the Tainui leadership under Lady Raiha and Tuku Morgan in engaging with the incoming Government to consider the changes that the new Government wanted and in doing so bringing through to fruition in December 2009 a revised deed of settlement. So I think it is appropriate to acknowledge the leadership of Waikato and the people of Waikato-Tainui in agreeing to the new Government’s position. 
I also acknowledge the Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson. He and his officials carried out the work of the incoming Government to bring together and put the new proposals to Waikato-Tainui and edge a way forward. That required a measured and considered approach particularly in establishing the new co-management arrangements that the Government wanted. I think that speaks highly of the excellent work that the Minister and his officials were able to achieve. I also take the opportunity to acknowledge the former Minister Dr Michael Cullen who is amongst us today proudly a recent addition to the Ngati Awa whanau and also the Hon Koro Wetere and of course Tuku Morgan. My final acknowledgement goes to the Maori Affairs Committee. Its spirit of camaraderie manifested itself particularly in this bill. I think it shows great leadership in the work that it does. 
I will very briefly canvass the key purposes that drive this bill. There are about four. The first one is acknowledging te mana o te awa and the place that the Waikato River has for the Waikato people. The second is the mana whakahaere. The third is health and well-being. The final one is the co-management arrangements going forward. With respect to those I say that in 1995 Waikato were at the vanguard of Treaty settlements with respect to raupatu. Today once again they are in the vanguard of a co-management settlement on natural resources which I have no doubt will form the template going forward. In particular in that regard I am aware that my uncle Bill Bird for instance was keenly awaiting the outcome of this with respect to its application to the Rangitaiki River. I am sure it will be duplicated in other areas. 
So with those few words again it gives me great pleasure to be able to stand with humility to acknowledge Waikato-Tainui for its achievements and for joining with the Government and the nation in allowing this settlement to come to fruition. No reira tena koutou tena koutou tena koutou katoa. 
Hon MITA RIRINUI (Labour) 
: 
 Otira kei te Kaihautu me penei ra taku korero i te ahiahi nei. Kei waenganui i a tatau to tatau Kingi no reira e tika ana kia whakapaoho i nga korero i roto i to tatau reo rangatira kei konei a ia. Me penei ra te timatanga korero maku i te mea ra kua tatu a-wairua mai ratau kua ngaro ki tua o te arai me te tuku whakamoemiti whakawhetai ki te wahi ngaro a kia noho tonu ona manaakitanga ki runga i a tatau i nga wa katoa. No reira nga whakamoemiti whakawhetai kai te tu tonu i nga wa katoa. 
Kei to tatau Kingi e Tuheitia tena koe e tatu a-rangatira mai ki waenganui i a matau otira i a tatau i runga ano i te kaupapa kua wharikihia i roto i tenei te ana o nga raiona. E mihi ake ana ki a koe otira ki te Kahui Ariki a ki a Waikato-Tainui nui tonu kua takahia mai te huarahi mai i te nuku o te whenua ki te rohe o Te Ati Awa ki Te Whanga-nui-a-Tara i runga te karanga o te ra. No reira tena koe tena koutou tena koutou katoa. Otira kei taku papa e Koro nei tonu ra ano koe hei maumaharatanga i nga mahi i mahia nei e koutou i te wa i a koutou e mahi ana i nga mahi i kawe nei e koutou i roto i to tatau Whare. No reira tena koe tena koutou e Tuku me tena o nga rangatira e noho na ki to taha Takuta Michael Cullen. Kei te tu whakaiti i runga i te maumahara nau tonu tenei kaupapa i arahi i runga i te huarahi i roto i a Tainui nui tonu kia tutuki pai ai i tenei ra. Harikoa ana te ngakau kua tatu mai koe. 
Taku tu he tu poto noa iho i te mea kua korerohia nga mema Paremata o roto i te Whare nei i nga tuahuatanga katoa e pa ana ki tenei pire te pire kei waenganui i a tatau. Koi ra kua tutuki ra tera korero mai ra i taku whanaunga mai i Te Tai Tokerau te hanga hoki au i taku Whare. Ko te kaihanga o tenei Whare ko nga tipuna kua ngaro atu. Ko ratau ra i whakarere iho nei i nga korero kia marama ai tatau ka pehea wa tatau mahi katoa o nga ra kei te heke mai i nga mahi hei painga mo a tatau tamariki mokopuna. Koi ra kua tu whakaiti kei konei to tatau rangatira to tatau Ariki to tatau Kingi a me tana ropu oku whanaunga katoa mai i Tainui mai i Ngati Maniapoto mai i Raukawa mai i Ngati Haua nga iwi katoa o roto i a Waikato. Na kua tae mai ra ki te ata whakaarohia ki te ata whakarongo ki nga korero kua horahia nei. 
Ahakoa ra nga korero o tena o tena o tena ahakoa kaore tetahi e whakaae ana ki te pire kai te pai. Kei te pai. Koinei te Whare e kia nei te ana o nga raiona ahakoa tena raiona kua kore he niho kei te pai. Korero i nga korero korero i nga korero. 
Tatu ra ki a koe kei te Minita Maori e Pita tena koe i tae atu ki tawahi i runga ano i tena kaupapa. Ahakoa tae atu koe i runga i te kore mohio i runga ano i te kuare kei te pai. Nau tonu ra i whakatutuki nga mahi i wharikihia e o matau tupuna koi ra te poropiti a Ratana koi ra te tupuna a Reweti Te Wheno koi ra nga tupuna o Tainui nui tonu. Na ratau tenei kaupapa i takotohia i runga i te tepu o te Kooti Nui o te Ao i mua i nga Kingi tekau ma rima kua oti ra kua tutuki ai tera korero—he iti tau he iti. Ahakoa ra ka taea a tona wa ka tu au i roto i te Whare Nunui o te Ao ki mua i nga Kingi tekau ma rua. I tera ra nau ano tena kaupapa i whakatutuki. Koi na no ahakoa kua tae atu koe i runga i te kore mohio kei te pai. Harikoa ana o matau ngakau nau tonu tena mahi i whakatutuki. 
No reira hai te Whare e tika ana kia mihingia tatau katoa. Kei tena kei tena kei tena o tatau o tatau whakaaro mo te pire ko te mea nui ke kua tae ki te mutunga. Kua takahia mai ra e nga whanaunga o Waikato o Te Arawa ki roto i te Whare hei tautoko i te pire otira tautoko i nga korero katoa. Hoi ano waiho ake ena ahuatanga i kona. Tena koe taku rangatira e Parekura ahakoa nga mihi whakatete ra o tetahi ki a koe kei te pai. Mihi ana ki a koe kei te Minita. Mihi ana koe te teina o tena o nga Minita a Takuta Michael Cullen nana tenei kaupapa i kawe mai ki roto i te Whare i tera tau ko koe te Minita i taua wa. Hoi ano harikoa ana te ngakau kua honohono ngatahi nei tatau ki roto i te Whare i runga i tenei o nga kaupapa. 
[ 
Indeed Mr Deputy Speaker let me commence my address this afternoon by saying this. Our King is amongst us so it is appropriate that I announce his presence here in our noble language. I begin my speech in this manner because those who have passed on are here in spirit so we must praise and bless the realm that is no longer before us and seek that the Creator above bestow his praises and blessings upon us at all times.  
To our King to you Tuheitia I extend greetings to you as you grace us with your presence in regard to the matter that has been presented before us in the den of lions. I acknowledge you and the aristocracy of Maoridom Waikato-Tainui at large who have traversed the country to the domain of Te Atiawa here in Wellington in response to the call of the day. So greetings to you and greetings to you all. Indeed to you my elder statesman Koro seeing you here once again brings to mind the work that you and your colleagues did and accomplished in our House. So greetings to you and former colleagues Tuku and that leader beside you Dr Michael Cullen. I stand humbly before you at the very thought that you guided this matter through Tainui at large to its realisation today. How pleased I am that you are here today.  
My call is only a brief one because every aspect relating to this bill in our midst today has been addressed by members throughout this House. And like my kin from the far north I too construct a house of my own whose creators are the ancestors who have passed on. In the talk that they left behind about the house was the legacy that regardless what we create for the future it must be of benefit for coming generations. That is it. So I am humbled by the presence of our leading monarch our paramount chief and King and his entourage including all my relations from Tainui Ngati Maniapoto Raukawa Ngati Haua and all the people throughout Waikato. Now they have arrived here to consider and listen intently to the speeches put before them.  
Regardless of the individual speeches of endorsement by this member or that member or whether one is opposing this bill that is fine. It is great. That is why this place is called the lion’s den. Even though that lion is toothless it is quite all right. Say what you want to say.  
So I come to you the Minister of Maori Affairs Dr Pita Sharples. Congratulations on your trip overseas on that matter. Even though you went somewhat uninformed and ignorant that is OK. You accomplished what our ancestors set out to do before you like the prophet Ratana Reweti Te Wheno and quite a number of Tainui ancestors. They presented this matter before the world’s highest court of 15 rulers. So it was adjudicated and ruled upon and brings to mind the saying: yours was but a minor accomplishment a little one. And in time I will stand inside the greatest house of the world and before 12 rulers 12 kings. And on that day I will acknowledge the matter you accomplished even though you went somewhat uninformed and ignorant but that is fine. We were very pleased all the same with what you achieved.  
To the House it is appropriate that everyone be congratulated on the views that each of us have on the bill and just as important it is at its final stages. The kin from Waikato and Te Arawa have come into the House to support the bill and all the speeches. But let us leave those sentiments there. I acknowledge you my senior colleague Parekura; despite the smarting comments cast in your direction from that member that is all right. I commend you too the Hon Dr Michael Cullen. As a junior Minister you originally brought this matter into the House when you were the Minister responsible at the time. It is pleasing indeed for all of us to join up once again in the House on this matter 
.] 
What a privilege it is to be involved in this debate this afternoon—although there are not many differences being expressed. I take this opportunity to humbly thank Kingi Tuheitia and his ropu for being here today. This is a very very significant occasion. When we think about the history of the Waikato-Tainui claim and consider many of the statements made here in the House this afternoon in relation to that history we have to take into account those who do not agree. That is fine with many of us in this House. As has been said this is a House of robust debate and everybody should be given that opportunity. We have a saying where I come from where the House is more aptly named the “lion’s den”. Sometimes a lion stands up with no teeth and it roars and chews away at nothing. But this is an opportunity for those people to have their say. 
There are many people to acknowledge. I am afraid that if I name them individually I will embarrass myself by leaving somebody out but there are people who have to be mentioned. They are the lead negotiators for the settlement. Lady Raiha Mahuta held her ground through the most difficult negotiations and did not take any weasel words from officials and she made that very clear. She made me and my former colleague the Hon Dr Michael Cullen sit very patiently and quietly and listen to her views on how this bill should be shaped how the mana whakahaere of Waikato-Tainui should be reinstated and protected and how we should consider what is best for the river. 
This has always been about the health of the river. It is not about many of the issues raised by David Garrett of the ACT Party although he is entitled to his views. It is about the future and the fact that our mokopuna—not only the mokopuna of Waikato-Tainui but all our mokopuna—will be given some ideas on the way they should manage this estate in the future because that has been seriously overlooked in the past. 
In the gallery I see many of the mayors of the Waikato region who played a tremendous part in bringing together a lot of the councillors some of whom in my experience resisted much of the discussion. At the end of the day through their leadership and the co-chairmanship of Tuku Morgan and Gordon who steered this waka through a very very difficult path they were able to complete the work that had been designated to them. 
There are very many people to acknowledge here. At various times I might get the opportunity to thank them. The Maori Affairs Committee did a tremendous job. There were not a lot of differences expressed but I thank the chair of the committee for the steady hand he had on the committee. I also thank officials such as John Grant and Liz Monro who were specialist advisers on how the legislation should be shaped to acknowledge the issues raised by Waikato-Tainui. Indeed I also thank the officials from the Office of Treaty Settlements and my parliamentary colleagues from both sides of the House for a job well done. 
No reira na runga i tena e te Kingi mihi ake ana ki a koe. Tuku atu nga mihi o te Tumuaki o te Haahi nana i korero tahi maua i te po. E tuku ana i tana mihi ki a koe na te mea na he kaupapa nui tenei nau tonu to iwi i arahi mai. No reira tena koutou tena koutou kia ora tatau. 
[ 
So with that in mind I acknowledge you the King. I convey the sentiments of the head of the Ratana Church whom I spoke with last night. He is aware of the importance of this matter and that you were leading your people here. So salutations and greetings to you and to us. 
] 
DAVID BENNETT (National—Hamilton East) 
: 
 Tena koe. E Tainui waka tena koutou katoa. It gives me great pleasure to stand as a National member of Parliament and support the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill through the House. I acknowledge the many people who have made this settlement possible such as Lady Raiha Mahuta. I say to Nanaia that we pay our respects for Lady Raiha’s service to her people and her achievement in this settlement. Tukoroirangi Morgan is a great leader who is forging a great path for his people and who has tremendous respect and support in Waikato. It is great to see him here today. I acknowledge the previous Minister of Finance Michael Cullen. He has taken a tremendous interest in this settlement. I acknowledge his work and the work of past Ministers of Maori Affairs such as Koro Wetere who is here—it is great to see him here. I thank and congratulate the members of the Labour ministry who started the first settlement process on the banks of the Waikato River on what they did in presenting the settlement. 
The Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson has done an excellent job in making the settlement that is coming to fruition today possible so I say well done to him. I see members of his negotiating team in the crowd today. I say to Brian Roche especially and his team that they have done a great job in portraying this settlement. I thank the Maori Affairs Committee—Tau and his team; I thank him for his excellent leadership. I thank all the iwi representatives here from the many iwi of the Waikato and other tribes and also those local industry leaders who are watching and are present today for coming to this place and for being part of this settlement. I encourage them to celebrate this settlement because it is a special and unique part of this Parliament when settlements like this progress through. I say well done to them and I thank them for their presence here today. We tremendously acknowledge and support their endeavours in coming here and being with us to share in this settlement. 
Not long ago we stood on the bank of the Waikato River and looked at the first settlement. We witnessed an initial desire by the parties to come to a settlement in regard to the river. Today we see the significance of the intent of the parties to come together to an enduring settlement—a settlement that will work and achieve its purposes. I congratulate those who have made that transition to not merely a settlement but to the effective settlement that we see here today. 
This settlement is a day of celebration for Tainui. It has been a very long time coming and we have heard the story of our history. It is a history that many of us do not share a great deal of pride in but we understand the dilemma and also the passion of the Tainui people to rectify and build on that history. I thank them and say that they should celebrate today. The goodwill that has been demonstrated by the Tainui people is something that we do not see much of in a lifetime; I think the people of Tainui should take great credit for not only talking about and acknowledging past issues but also working constructively for something going forward. They should take great pride in that willingness to come and talk and to move forward and as a country we take great pride in the people of Tainui and their role. 
The key aspect of this settlement is co-governance. The establishment of the Waikato River Authority with its combined membership of iwi and Crown sets a new mandate for making decisions in our region. It will possibly set a new mandate for this country. The co-governance arrangement entrenches the strategy and vision for the river which will become a reality through the co-governance body. But there are some challenges and those challenges are on the people of the Waikato to make the co-governance arrangement work. We have come together today in agreement on a structure going forward. We need to come together in the future to make that agreement a reality so that we can achieve the common goal of helping that river sustain our people and our region in the future. We all share this common goal which is important not only for environmental and economic reasons but also for spiritual and aesthetic concerns that are part of our region and our people. 
I have great faith that the people of the Waikato will achieve that purpose. The ability to come here negotiate and settle is part of showing that we have the desire and the ability to work together as a region. This is the democratic choice of the people of the Waikato—let us make no bones about that. The people have come together. We see a common vision and we see how it can work. Our region is mature enough our people are mature enough and Tainui and all those others who will be involved in the Waikato River Authority will be mature enough to make this vision and strategy work. We look forward to that happening in the future of our region. 
It is a time for Waikato not just Tainui to celebrate. We need to move forward as a region and work together and this is one of the ways we can do so. To the people of Tainui and other iwi I bring from the other people of the Waikato our desire to work together and celebrate in this achievement because our strength is a lot more than just a piece of paper; it is the bond that we share in our region. Tainui has a huge role in that region and we see it getting bigger and better in the future as well. 
As a Waikato dairy farmer I pay particular tribute to the people of Tainui for the way they have come together and made this constructive settlement a reality. We look forward to working together to achieve the purposes and vision of this settlement. It is a special day for our region. It is a special day for Tainui. It is a time to celebrate but also it is a time to know that we have work to do together to achieve our purposes. We can and will achieve them because the people of Tainui and the people of the Waikato region will desire to do so. Thank you. 
TE URUROA FLAVELL (Maori Party—Waiariki) 
: 
 Kei te Kingi Maori tena koe. Kei te Kahui Ariki Tainui waka tena koutou tena koutou tena koutou katoa. No nga ra tata kua hipa i tangihia tera o roto o Ngati Manawa penei i a koutou i tuku nei te mama o to tatau mema ki te kopu o Papatuanuku a Raiha. Ko ratau tera kua whakangaro atu i te tirohanga kanohi. Na ratau ano enei kaupapa i kokiri i te wa i a ratau. I tae atu ki mua i te aroaro o te Karauna ki reira korero ai i nga take. Engari tera pea na te pukumahi na te heke o te werawera na te ngau o mamae ranei kaore ratau i kite i te puawaitanga o tera o nga moemoea. No reira kei te Kingi Maori ko koe tera te kanohi o ratau ma te Kahui Ariki nau mai tena koe tena koutou kia ora tatau. E taku kingi kei te tu i runga i te ahuatanga o te whakama. He whakama penei na i rongo koe i te korero a wetahi. Ko nga korero i runga i te marae he korero rangatira. I etahi wa penei i ta te kuia e korero nei i etahi wa i roto i te Whare Paremata he whakaiti te korero. Nei au e tu nei ki mua i to aroaro me te ki e kua pa mai te whakama i rongo koe i enei korero. Ko nga korero o oku koroua i te kainga kaua e whakautu i te korero a te rorirori. Mena ka pera kua whai mana tana korero. No reira aroha mai i rongo nga taringa i nga korero a wetahi. 
Ko taku tu he kaha tautoko i te korero a te nuinga. Nou te ra no koutou te ra tena koutou tena koutou kia ora tatau. Ko taku noa ake ko te ki atu me tuku karakia kia whakawatea au i taku whakama. No reira me penei ake te korero—tenei te ara kei runga ko te aro o tenei tipua ko te aro o tenei ariki ko te aro o tenei matua iwi ko te aro o Ranginui e tu nei o Papatuanuku e takoto nei; kia rarau iho ra te tapu o Tane tenei te po nau mai te ao.” 
No reira haramai me nga mate o te wa kei aku rangatira haramai ki roto i te Whare Paremata. Nei te uri o Ngati Te Ata nei te uri o Tuhourangi nei te uri o Pikiaorangi kei te korero au ki a au ano. Tena koutou tena koutou kia ora tatau. A kati. Waiho te ahuatanga o te hunga mate kia moe kia okioki. Te tikanga ko ta tatau ko te whakanui ko te whakanui i tenei rangi te whakatinanatanga o nga mahi i nga tau kua hipa ake. Me mihi ra ka tika a ki te hunga kainga e noho nei e pupuri nei a i te kainga nei mo Te Ati Awa nga karangatanga maha o konei. Ka mutu me mihi ki nga Minita a o tera taha o te Whare o tenei taha o te Whare. Na ratau ano ra i kokiri i te take nei. E te Takuta Maikara Karana hoki mai ki to Whare. Ko te Whare nau ano ra i whakamatautau i te wa i a koe. No reira tenei te mihi atu ki a koe ko koe tena a i whakatakoto i te korero ki mua i te aroaro o te Whare Paremata. 
A koutou ko o hoa a Mita a Parekura a me huri ano ra ki tenei taha ano hoki ki te tangata nei ki te Finlayson nei i whaiwhai haere i o tapuwae tae ra ano ki taku Minita e noho nei ki te Takuta Pita Sharples. Tangata pai. Tangata pai a Pita Sharples. Tera korero tera. Me mihi ra ki taku tuahine ko koe tera a i roto i te Whare Paremata i nga tau kua hipa ake. Ara ko koe tera i tapiri atu i etahi korero ki te pire e korerohia ake nei. Ka mihi ra ki te komiti kua korerohia ketia e ratau te Komiti Take Maori. 
Me mihi ra ki nga manuhiri kua hoki mai—e Koro tena koe. Nau mai. Me mihi ra ki a koe e Tuku hoki mai ki tenei Whare. He nanakia te ahua nei he nanakia tonu to korero ki nga Minita. He aha i pera ai taku korero? Penei ta te David Bennett e korero nei kua herea te Karauna ki nga take katoa e pa ana ki te awa o Waikato. E kore e taea e ia te oma te waiho mai ai i nga raruraru ki te Ao Maori me mihi ka tika. No reira ka mahi tahi koutou te iwi me nga kaunihera. He tauira pai tera e mo te motu. He tauira pai tera mo te motu. 
Ka mutu i rongo au i te korero i korerohia mai ra e te mema Maryan Street mo tetahi wahanga o roto i te pire. Na ko te clause 8 
tenei te wahanga tuawaru tenei o te pire. He pai ke me panui atu au i te reo Pakeha kia matua mohio ai tatau ki te tikanga o taku korero. Ana e penei ana te korero i roto i te pire: 
[ 
To the Maori King I greet you. To the aristocracy of Maoridom to the Tainui canoe salutations and greetings to you all. Just recently we mourned the death of that elder in Ngati Manawa just as you did when you committed Raiha mother of our fellow member into the bowels of mother Earth. They are two who are lost from view and will no longer be seen. They instigated these matters in their time. They went before the Crown to negotiate the issues. However because of the workload and energy spent perhaps or the grief and pain it caused they are not able to bear witness to the realisation of another dream. So welcome the Maori King; you represent them. Greetings to the aristocracy of Maoridom and salutations to you collectively and to us. Oh my King I stand here somewhat embarrassed because of what I heard others say in this House in your presence. Oratory on the marae is noble. But as the fellow lady member commented statements in this House can sometimes be quite demeaning. That aside I stand before you embarrassed that you heard such criticisms. My old people back home would say do not honour the words of an idiot by responding. So if you heard those remarks please bear with us.  
I stand to wholeheartedly support what the majority has stated. The day belongs to you and your people and we commend acknowledge and salute you and us as well. As for me I will deliver an incantation to release me from my embarrassment and it goes like this: “This is the path that I traverse—one that concerns this deity this leader this particular tribe and the Father of the Heavens above and mother Earth stretched out before us; let the sanctity of Tane gather together. This then is the night but welcome enlightenment.”  
So come forth with the deaths of the moment my leaders and welcome to the House of Parliament. Here is the descendant of Ngati Te Ata of Tuhourangi and Pikiaorangi even though I am in fact referring to my own connections. Greetings and salutations to you collectively and to us as well. Enough leave those who have passed on; rest and sleep there. Our part today is to celebrate and quite rightly too the culmination of the work accomplished over the years. Without a doubt I must acknowledge the local tribe of Te Ati Awa and the many callings here. Further to that I must acknowledge the Ministers on that side and this side of the House and the part they played in bringing this matter before the House. The Hon Dr Cullen welcome back to your House which you tested during your time here. I acknowledge and recognise your contributions to the House.  
And indeed I acknowledge as well your fellow Ministers the Hon Mita Ririnui and the Hon Parekura Horomia. I turn to those Ministers as well on this side of the House to the Hon Christopher Finlayson who followed in your footsteps and the Hon Dr Pita Sharples sitting over here—good man! He is a good one the Hon Dr Pita Sharples. But that is another case. I also acknowledge my sister colleague; that was you in the House throughout those past years. You introduced the bill today and contributed to the debate. I commend the work of the Maori Affairs Committee in its deliberations and considerations.  
I must acknowledge former members who are among visiting dignitaries—the Hon Koro Wetere salutations to you and welcome; Tukoroirangi welcome back to this House and greetings. Your negotiations with the Ministers must have been very persuasive. Why do I say that? Well it is as David Bennett said the Crown has been tied to every conceivable thing that has to do with the Waikato River. It is impossible for it to leave any problem behind for Maoridom to deal with. Oh yes I have to doff my hat to you Tuku. So I have to congratulate the tribe and the councils collectively on arriving at that arrangement. It is a good model for the rest of the country to follow.  
Further to that I took note of what the member the Hon Maryan Street had to say about a provision in the bill. That was clause 8 of the bill. I think it is better that I read it in English so that the meaning of what I am on about is clearly understood. It goes like this: 
] 
“The Waikato River is our tupuna (ancestor) which has mana (spiritual authority and power) and in turn represents the mana and mauri (life force) of Waikato-Tainui. The Waikato River is a single indivisible being that flows from Te Taheke Hukahuka to Te Puuaha o Waikato (the mouth) and includes its waters banks and beds (and minerals under them) and its streams waterways tributaries lakes aquatic fisheries vegetation flood plains wetlands islands springs water column airspace and substratum as well as its metaphysical being.” 
E Tuku ka rawe tena korero. Ka rawe tena korero. He aha ai ka patai au ki a au ano ha he aha te he o Te Arawa? He aha te he o Te Arawa kare matau i paku kite i te wai o roto o nga roto o Te Arawa? Ko koe tera a kei roto ana kua panuitia “waters” “streams”. Whiwhi a Tainui i nga wai ha! He aha ta Te Arawa karekau! Karekau he wai ko te papa o raro anake. Me mihi ra ki a koe kai taku rangatira mo tera wahanga. Tera pea e tika ana kia hoki mai a Te Arawa ki te Whare Paremata. 
Kati hei kupu whakamutunga e penei ana te korero a Raiha i te wa i hainatia mai ai te kaupapa nei i te tau kua hipa ake i te Tihema i Hopuhopu. Anei tana anei tana. 
[ 
Tuku what an excellent clause! Why I say to myself what was wrong with Te Arawa? Where did Te Arawa go wrong? We did not see a drop of water in the Rotorua lakes. But look at you contained in the clause that I read out were the words “waters” and “streams”. Tainui got the waters; well how about that! What did Te Arawa get? Nothing! Not a drop of water—just the bottom of the lake. I have got to hand it to you my chief. Congratulations on that provision. It is only natural justice that Te Arawa must come back to Parliament. 
Enough. In conclusion this is what Lady Raiha said when this settlement was signed last year in December at Hopuhopu. This is what she said: 
] 
“Iwi leaders who hailed from the Whanganui River were interested in how the model would work she said. ‘I think Sir Archie [Taiaroa] is looking sideways at this. It can only be improved as it goes to other iwi.’ ” 
Koinei taku mihi tuatoru ki a koe e Tuku ki a korua ko to hoa. Tenei tauira he tauira pai mo te motu. Na Tainui tenei kaupapa i arahi kua waitohungia i roto i te pire nei ka whakatinanahia i nga tau kei mua i te aroaro. Hei aha? Hei tauira pai mo te motu. Me mihi me mihi me mihi ka tika. 
No reira kati ake maku he whakatakoto i etahi korero i te taha o etahi kua korerohia ketia. Ko taku noa ake ko te tautoko i nga korero katoa me te ki atu me whakanui te rangi nei ka tika i te mea koi nei te ra o te whakatinanatanga mai o nga moemoea o ratau kua huri. Tena koutou tena koutou kia ora tatau. Hei whakamutu i taku korero me penei ake ahau na runga i te ahuatanga o te ngaronga o etahi. 
[ 
My third acknowledgment to you and your fellow negotiator Tuku is this. This model is a good one for the country. Tainui took the lead in this; it is written into this bill and will be implemented in the years ahead of us. Why? Because it will be a template for the country. Of course you have to be congratulated not once but three times over.  
So all that is left for me to do is to add to what others have already contributed and to support it; and to say of course we have to celebrate this day as one where the dreams of those who have passed on are realised. Greetings and salutations to you collectively and to us. I end my address with this farewell lament as a tribute to those who have passed away and in particular the two I mentioned at the start. 
] 
Waiata 
He paku korero tera mo te hunga kua ngaro atu i te tirohanga kanohi. Waiho ratau kia okioki me whakanui me whakanui me whakanui te rangi nei tena koutou tena koutou kia ora tatau kei raro. 
[ 
And by way of a brief explanation that was a tribute to those who are lost for ever and will no longer be seen. Leave them there to rest and let us celebrate and toast this day; so salutations and acknowledgments to you collectively and to us. I end here 
.] 
Hon NANAIA MAHUTA (Labour—Hauraki-Waikato) 
: 
 E te Kingi te Tumuaki to korua tira kua eke mai nei ki te tautoko i tenei kaupapa tena koutou. Tenei ano e maumahara i a ratou i whakapau kaha ki te whakatutuki i nga kaupapa mo te take raupatu tena koutou tena tatou katoa. Karangatia nga mauri tupuna nga mauri taniwha nga tumutumu o Rauwhitu e Ngeru Tarakokomako Karutahi Paneiraira Ruakaiwhare Waiwaia Tuheitia e. Waikato taniwharau he piko he taniwha! 
E te iwi e matai iho ra ki to tatou Tupuna a-Awa he wai whakahono i nga iwi o te motu mai te kuikuinga ki te puaha puta atu ki Te Moana-nui-a-Kiwa. E taku waiora e rere e. Ko te ora o te awa kei te kapo o te ringa kei te kokonga o toku ngakau e. E ora ana ia e ora ana tatou. Toku awa koiora Waikato e! 
[ 
Oh King your president your entourage who have arrived to support this matter salutations to you collectively. I pay homage to those who are no longer here but toiled so hard to bring matters relating to the confiscation to its conclusion; salutations and acknowledgments to us all. Call upon the life-forces of the ancestor and deities; the pillars of Rauwhitu e Ngeru Tarakokomako Karutahi Paneiraira Ruakaiwhare Waiwaia and indeed Tuheitia. Waikato of a hundred chiefs at every bend a chief. Oh the people who look upon our ancestral river whose waters flow from its source to its outlet into the Great Ocean of Kiwa are the bonds that link the tribes of the land. Flow my life-giving waters flow. The well-being of the river is in your hand and in the corners of my heart. While she thrives so will we. Waikato my living river. 
] 
I am pleased to contribute to this the third and final reading of the Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill. I acknowledge the many who have gone before us—those old people who carried the burden of raupatu until such time as history might be corrected resolution reached and redress made to the peoples of Waikato. In the time of Dame Te Ata and my father certain old people provided a backbone of support during the hardest of times when all they had was a deep belief and hope. I carry around a picture of them as a reminder that a small team of committed people is worth gold: the likes of Henare Tuwhangai Pumi Taituha Rua Cooper Tawhi and Kare Kingi Dave Manihera Hori Rawiri Waea and Sue Mauriohooho Ngahina Te Uira Pita Keremeta Fred Kaa Rewi Graham Te Naere Hetet Hati Toka Piri Raihe Tom Tauroa Pop Herewini and James Ritchie to name a few. Yet there are so many more too numerous to mention. But these few were a small and steely backbone for Dame Te Ata and both my parents and they will never be forgotten. 
The settlement should be understood in conjunction with the Waikato Raupatu Claims Settlement Act 1995 which went some way to reconciling the confiscation of over 1.25 million acres of Waikato lands including the Waikato River. The settlement should be understood against the backdrop of several outstanding claims yet to be resolved—namely Maioro Wairoa and the west coast harbours of Manukau Whaingaroa Aotea and Kawhia. Once the remainder of those claims have been settled the Crown will have fulfilled a longstanding fiduciary obligation to Waikato for the unjust and illegal confiscations suffered by Waikato in the 1860s. 
I particularly wanted to highlight some of the more difficult aspects that will test the ongoing commitment of the Crown and successive Governments to give effect to the intention of this settlement. Today is significant not only for Waikato but for the nation and we will be able to track the transformational effect of this settlement only 10 or 20 years hence. Co-governance and co-management are entirely new approaches in so far as resource management is concerned but as I have said in previous speeches the sole beneficiary of this settlement is indeed the river. We want to see it cleaned up. It may take a generation it may take two generations but it requires a long-term commitment and sustained action to realise that vision. I hope that changes to the Resource Management Act do not dilute the intent of this legislation particularly the creation of the Environmental Protection Authority. In any event such matters would be considered in the 5 to 10-year review alongside the practical implementation of the vision and strategy and the overall effectiveness of the river authority. 
Old and young people from Waikato-Tainui are here today because they understand the enormity of this task. There are expectations that this settlement will contribute to tangible outcomes at a marae community and local level that could in time see employment opportunities grow that could see sustainable business ventures emerge that could see young environmental scientists and planners graduate that could see ecotourism ventures flourish and that could see critical alliances between iwi local government and the farming community forged. Several opportunities are contained in this settlement but it will require people talking to people. I am saddened that the Minister of Local Government does not agree with this settlement unlike his predecessor but his position must not be a barrier to achieving the objectives envisaged. Local government and Tainui will need to work together because we cannot afford patch protection and lengthy resource consent processes that are contrary to achieving a healthy river. Land-based activities need to take account of their impact on the river. Members of the farming community are key contributors to our economy in the Waikato—in fact nationwide. Waikato-Tainui understand that but there must be open dialogue to ensure that everyone’s interests are on the table rather than a backdoor-deal approach to policy-making. 
The river settlement will be a learn-by-doing approach in both its co-governance protocols and its co-management practices. On the issue of water specifically I tell the House that Waikato-Tainui has indeed already shown a generosity of spirit when in 1994 Auckland was suffering from drought conditions affecting the city’s water supply. I was an undergraduate student working for the Tainui Maori Trust Board when a hui was held at Hopuhopu and Sir Barry Curtis flew down by helicopter to make a request of the old people to tap into the water supply of the Waikato. There was robust debate but the final response enabled a pipeline to extract water as many Waikato-Tainui lived in Auckland. The old people said at the time that if people were thirsty they should be quenched and that if they could help they would. There was a belief at the time that water belonged to us all. The Government’s super-city plans might see the privatisation of water assets. If that is the case then Waikato-Tainui interests should be remembered and preserved. We have an ongoing concern in Watercare Services and a discussion should take place very quickly with Ministers and iwi leaders to protect those interests. The benefit of hindsight is a great thing. Treaty settlements that envisage a close and integrated relationship with local government may consider inviting its representatives to the table alongside those of the Crown at an earlier stage. The experience of Waikato-Tainui has shown that local body politics can be critical to achieving a successful outcome to one’s settlement. 
At this point I acknowledge the Guardians Establishment Committee co-chaired by Gordon Blake and Tuku Morgan with Crown appointees Traci Houpapa and Jenni Vernon; local government representatives Andra Neely Clint Baddeley Alan Livingston and Bob Simcock; industry representative Don Scarlet; iwi representatives Roger Pikia Weo Maag Dean Stebbing and Stephanie O’Sullivan; and Waikato-Tainui representatives Linda Te Aho Taipu Paki and Rangi Mahuta.  
Vision and Strategy for the Waikato River 
 is an overarching document that will guide regional plans and rules. I have made the point in earlier debates that if dropping the vision and strategy to the regional policy statement level has a limiting effect then it should be a subject of the review. 
I am sure that those people at Te Puaha o Waikato will welcome better preservation and management of their local whitebait fisheries. The Government-sponsored enterprise was certainly a model to learn from and I am sure the experience is one that bodes well for New Zealand to forge mutual respect for resource management approaches inclusive of te ao Maori. The Clean-Up Trust fund will be a welcome addition to local communities alongside the river and its tributaries that are committed to projects that make a difference. I am pleased that the scoping study is a good attempt at compiling a local picture of expectations in setting out priorities for projects that can restore the life of the river. A more realistic cost-projection will also be achieved. 
The Sir Robert Mahuta Endowment Fund set aside for the endowed college was a welcome contribution that will be put to good use. I am told that the initial seeding grant for the University of New Zealand which is now Auckland University was from lands confiscated in the Waikato. The irony of this gesture is not lost and will remain in the tribe’s collective memory in the years ahead. The college will look towards getting a cadre of leading indigenous thinkers in subject areas such as environmental studies natural resource management and water. It makes absolute sense that our spiritual mental and physical well-being will be nourished from this settlement. 
Another unique component of this settlement is the Kingitanga Accord. At the highest level it is important to maintain a strong relationship between the current and future Governments and the Kingitanga. Raupatu occurred because Waikato-Tainui believed that unity under the Kingitanga was a means of asserting absolute authority and dominion over our lands our waterways and our taonga. Our ancestors were chastised for that belief and history has shown that they suffered as a result. Today the Kingitanga remains a symbol of unity. Only time will tell and show how this relationship with the Crown is nurtured but there must be an ongoing and deliberate attempt to build a better future. 
I will draw attention to a related matter in closing. The hope of achieving a healthy Waikato cannot be achieved if we have a dirty Waipa. The Waipa River is the largest tributary flowing into the Waikato River. Waikato and Maniapoto have historical and traditional links which serve only to strengthen each other’s interests on this front. To delay a settlement with Maniapoto would stifle progress for the Waikato River. I urge Ministers to expedite negotiations with Maniapoto to align objectives for both of these significant waterways. 
My thanks go to former Labour Ministers Michael Cullen Margaret Wilson Mark Burton and Parekura Horomia for their efforts; they have made all the difference alongside the personal commitment of former Prime Minister Helen Clark. Thanks must also go to Minister Chris Finlayson because with the support of his Prime Minister progress has been made. I also give a personal thanks to local MPs from the Waikato as I know that the tribe values its relationship with them all. For Waikato-Tainui this settlement has gone forward under the care and stewardship of my late mother Raiha Mahuta and Tuku Morgan. Their work has been supported by a young and committed technical team with special expertise from Shane Solomon and with the support of long-time friends of the tribe Denese Henare and Ann Parsonson. A team of kaumatua and kuia travelled all around the place with co-negotiators to many hui. They offered whatever little support they could give and they mattered when the support was needed most. 
This is a unique settlement and urges an entirely different relationship between iwi central government and local government. It can be a settlement that redefines what the future of this nation can look like if we work hard at it. The restoration of the health and well-being of the river is critical to the settlement’s success. Not many children get a chance to acknowledge the achievements of both their parents in this House. I have done so in the knowledge that their hard work and effort enable Waikato-Tainui and the Kingitanga to stand humbly and proud in the knowledge that we are in a better place because of their effort. But the compelling motivation for achieving this particular outcome is best summed up in my mother’s own words when she said: “I have committed myself so that my mokopuna Huirama Amaya Tukaroto Te Winiwini a Rongo Kainuku Marquesas and Waiwaia Nukutawhiti in their lifetime will be able to enjoy the river take food from it and have their spirits sustained by it. So from the lofty dreams of our old people even the smallest child shall enjoy the benefits.” I have much pleasure in confirming Labour’s continued support for this settlement. 
No reira e te Kingi mau ano e pupuru enei taonga o ratou ma kia kore ai e ngaro. Kati ra mo tenei wa. Pai marire ki a tatou. 
[ 
So my King these treasures that belonged to those who have departed are now yours to hold so that they will never be lost. I leave it there for now. May goodness and peace prevail over us 
.]  
Bill read a third time. 
ACT Party votes for the Noes ordered by the Speaker to be recorded in the  
Journals of the House of Representatives 
. 
Waiata 
DAVID GARRETT (ACT) 
: 
 I raise a point of order Mr Speaker. Of course it is a foregone conclusion but I believed you would have heard my clear call for a party vote. I did not want to be rude and interrupt the waiata but ACT wishes to have its vote recorded. 
Hon TREVOR MALLARD (Labour—Hutt South) 
: 
 I was listening carefully and expected a call for a party vote. I am not surprised that you did not hear it Mr Deputy Speaker because I did not either. I thought the member was being polite and voting on the voices as he has a right to do and deciding not to divide the House. That has been the procedure of politeness in this House for many years and I thought the ACT Party might have been following that tradition by voting No on the voices but not calling for a division. We did not hear a division called for. 
Mr DEPUTY SPEAKER 
: I thank the member. I certainly did not hear the member call for a party vote. I also listened very carefully knowing that the ACT Party had voted against the bill but I did not hear a call for a party vote. I made the decision that we proceed and that was at my discretion. The vote stands as recorded.