Volume 700 Week 78 - Wednesday 23 July 2014(continued on Thursday 24 July 2014)Text is incorporated into the Bound VolumeVolume 700 Week 78 - Wednesday 23 July 2014(continued on Thursday 24 July 2014)[Sitting date: 23 July 2014. Volume:700;Page:19463. Text is incorporated into the Bound Volume.]Wednesday 23 July 2014(continued on Thursday 24 July 2014)Tūhoe Claims Settlement BillTe Urewera BillThird ReadingsTE URUROA FLAVELL (Co-Leader—Māori Party):I raise a point of order Mr Speaker. Tēnā koe. Kia ora tātou kua tae mai i tēnei ata. Reo Māori nei. I tēnei rangi kua tae mai a Ngāi Tūhoe Mātaatua waka ki tēnei rangi whakahirahira. I roto i ngā tikanga o Te Ao Māori ko te mahi tuatahi ko te tuku i ngā whakamoemiti ka mutu ko te tuku i tētahi karakia hei wāwāhi i ngā kōrero. Ko tāku ko te pātai ki te Whare Pāremata nei kia tukuna te kupu tuatahi ki a Ngāi Tūhoe ki te tuku i tētahi karakia hei wāwāhi i ngā kōrero ka mutu ka rere ngā kōrero. Koinei te inoi he pātai noa ake ki te Whare kia pērā rawa tātou.[Greetings to us all who have arrived here this morning. I will speak in Māori. Ngāi Tūhoe and the canoe of Mātaatua have arrived here on this magnificent day today. In accordance with the protocols of Māoridom the first thing to be done is to express praises and give thanks and then a prayer is recited afterwards to open up the speeches. I seek leave of the House to allow this to happen and further seek that Ngāi Tūhoe conduct the first part and recite a prayer to open up the speeches so that the debates can flow. This is simply what is being sought of the House—to enable us to follow that course of action.]Mr DEPUTY SPEAKER: The best way we can handle this is that leave has been sought for a karakia by Ngāi Tūhoe before we proceed. I will put the leave. Is there anyone opposed to that course of action? There appears not. Leave is granted.KarakiaHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I move That the Tūhoe Claims Settlement Bill and the Te Urewera Bill be now read a third time. Tūhoe rohe Tūhoe tangata nau mai hara mai. Haere mai ki te Whare Pāremata. Nā koutou te kaha te māia ā kua tutuki pai tēnei mahi nui mahi whakahirahira. He rā nui tēnei mō koutou me ngā uri kei te haere mai ā mō tātou katoa. Rau rangatira mā huri noa i tēnei Whare tēnei taku mihi atu ki a koutou tēnā koutou tēnā koutou tēnā koutou katoa.[Welcome the region and people of Tūhoe welcome. Welcome to Parliament. The strength and confidence was yours and as a consequence this significant and magnificent task was completed efficiently. This is an outstanding day for you collectively for generations to come and for us all. The esteemed of a hundredfold throughout this House I commend acknowledge congratulate and applaud you all.]To all members of Ngāi Tūhoe watching this debate up and down the valleys of Te Urewera in Waikaremoana in Tāneatua and other places I send you my best wishes and the best wishes of the Crown. This is a significant day for Ngāi Tūhoe for the Crown and for this country. It is a significant day also for this House for 118 years ago this House passed legislation that would have achieved a lot of what this legislation sets out to achieve had the Crown only lived up to its obligations. Today we revisit some of the very issues debated in this Chamber in September 1896.We are debating two bills today. The Tūhoe Claims Settlement Bill necessarily focuses on the past and I encourage every New Zealander watching or listening to this debate to read clauses 9 and 10 of the Tūhoe Claims Settlement Bill. Clause 9 lists the Crown acknowledgments of past actions—some of the worst in our history. That clause will not make comfortable reading for any New Zealander. Clause 10 then enacts in statute an apology through which as subclause (7) says “The Crown hopes to build afresh its relationship with Tūhoe … for current and for future generations.” I will give the formal apology when I go to Tāneatua on 22 August.I want however to concentrate my brief remarks this morning on the Te Urewera Bill which sets out the arrangements for what is currently Te Urewera National Park. Tūhoe spent the 20th century essentially locked out of involvement in their own homeland. The promises made in the Urewera District Native Reserve Act 1896 were never kept. That Act was never honoured and was eventually repealed without any input from Ngāi Tūhoe. Then in 1954 the Crown made a unilateral declaration that Te Urewera was to become a national park. Today we begin to remedy that history. Te Urewera will no longer be a national park; instead it will have its own legal identity. It reflects a Tūhoe view of Te Urewera as having an identity in its own right not as a mere possession but a treasured place that requires respect and careful stewardship.Te Urewera will be governed by a board formed of Crown and Tūhoe appointees. For the first 3 years while that board establishes itself it will consist of four members appointed by Tūhoe and four by the Crown. After 3 years the board will consist of six members appointed by Tūhoe and three by the Crown—a Tūhoe majority. There is nothing particularly novel in this arrangement. The commission set up under the 1896 Act consisted of seven commissioners—two Pākehā and five Tūhoe. The board will be required to act in the best interests of Te Urewera. It will develop and approve a management plan make decisions on concessions and other permits and undertake other statutory functions. It must at all times promote unanimous or consensus decision-making and the highest level of collaboration. Most important the board will work to enhance Te Urewera as a place of outstanding natural recreational and cultural value—a place that can be enjoyed by everyone. Public access will be unaffected. Tūhoe has always welcomed visitors and I know they are looking forward to welcoming visitors to Te Urewera under these new arrangements.I am going to leave it for other speakers to talk about some of the other detail of the legislation. I emphasise moreover that the redress proposed in this bill does not preclude any future redress that may be agreed with other iwi and hapū who have interests in Te Urewera. The Waitangi Tribunal has considered these issues and found this to be the case. I make this clear—indeed I belabour the point—because some members of this House seem to be hopelessly misled on the matter. It is a pity that on a day like today we have to bother with some of the antics of those who like to twist a good news story to fit their own yearning for constant publicity.As this is a third reading speech I want to acknowledge a number of people whose contributions should be recorded in Hansard. First I want to acknowledge Tāmati Kruger and Kirsti Luke. They are together a class act. They have done a great job for Ngāi Tūhoe. It has been an honour to work with them. I also acknowledge the other trustees. They have worked so very hard to hold the Crown accountable for its wrongs generations ago and to negotiate a just and durable settlement. I acknowledge the many kaumātua who are no longer with us for the role that they played over many years keeping the fires burning for Ngāi Tūhoe and for their repeated attempts to resolve issues with the Crown. I want to pay a very special tribute to my chief Crown negotiator John Wood. Tim Groser said to me “If you want a good negotiator go for John Wood.” and he has been a great negotiator. I also want to acknowledge Lil Anderson Clinton Geeves Rachel Houlbrooke and all their colleagues at the Office of Treaty Settlements because their work has been outstanding. They are skilled and dedicated professionals.I want to acknowledge the Māori Affairs Committee so ably chaired by my friend and colleague Tau Henare. I also acknowledge Te Ururoa Flavell a great MP and a good parliamentary friend of mine who has always been there to give wise counsel at difficult times. I acknowledge the Rt Hon Jim Bolger who is going to be a member of the board. I remember the late Dame Judith Binney and the late Sir Rodney Gallen. Both of them would have loved to be here today. Sir Rodney was for many years a judge of the High Court but more important than that he was a great friend of Ngāi Tūhoe. I remember having lunch with him shortly before his death and he was emphatic. He said to me on more than one occasion: “The Crown has to settle with Ngāi Tūhoe.” Finally I want to acknowledge my ministerial colleagues particularly the Prime Minister the Hon Bill English the Hon Gerry Brownlee and the Hon Nick Smith for all their support.It takes political courage to do what we are doing today. This is indeed a momentous step but what we are doing should not be surprising because what we are doing is honouring a promise that lay unfulfilled throughout the 20th century. This is the second chance the Crown has to get this right. This time it must do so. It indeed has been a fascinating and absorbing negotiation. I remember going with Tim Groser who was then the Minister of Conservation and he and I were shown the Tūhoe rohe by Basil. I do not know whether Basil is here this morning. I send him my best wishes. We went from Ruātoki to Waikaremoana looking at key sites. I remember a journalist asking me how many hectares I thought Tūhoe had lost over the years. I waffled because I was not sure but I sure know now. That is why I am so convinced that this settlement is absolutely necessary for the country.The legislation has its third readings today. Then in a few days it will go to the Governor-General to be signed into law. From the day this legislation comes into force Tūhoe will play the leading role in the future of their homeland Te Urewera. More than that what this House does today will provide the foundation for a new relationship between the Crown and Ngāi Tūhoe—a relationship in which I hope we will together walk and work for our mutual honour dignity advantage and progress. I commend the legislation to the House.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):E ngā mana o ngā marae ngā hapu o te rohe pōtae o Tūhoe tēnā koutou. Tēnā koutou i raro i te tuanui o te Whare nei me ngā pou kanohi i whakatau i ngā kaupapa e pa ana ki a tātou te iwi Māori. Ahakoa te roanga o ngā toimahatanga e pā ana ki a koutou i ngā kaupapa Kāwanatanga e ū tonu ana ki tērā ki te mana motuhake o te iwi Māori ō koutou o Tūhoe. Tēnā koutou tēnā koutou katoa.[To the authorities of the marae and subtribal territories of Tūhoe salutations to you collectively. Greetings to you beneath the roof of this House and to fellow members who are the pillars within it andwho determine matters relating to us the Māori people. Despite protracted difficulties relating to you in terms of Government proposals it is firmly fixed on that Māori autonomy of yours Tūhoe. Well done and congratulations to you all.]I proudly stand to support the third and final reading of bills divided from the Te Urewera-Tūhoe Bill. To the many Tūhoe gathered here today to witness a historic moment I acknowledge you. I cannot help but be reminded that history has an uncanny way of repeating itself and at times correcting itself and past mistakes. I sense that this is one of those times. We debate this bill during the time of Matariki a time that heralds the new season and the end and the beginning of the new cycle. The passing of legislation for Tūhoe and Te Urewera settlements today cements an ambition to forge ahead and determine new prospects. We have come a long way from the scorched earth policies etched in the minds of those here today yet as a nation much of that story still remains hidden and only resurfaces on occasions and reminds us that there is still so much more to do.Te Paki o Matariki is the coat of arms for the Kīngitanga and asserts the ambition to strive for mana motuhake an aspiration that Tūhoe has always maintained as germane to their expression of self—past present and future. This year marks the commemoration of 150 years since the New Zealand Wars a cogent point in our country’s history that led to some of the bloodiest engagements between iwi and colonial forces. Māori nationalism was at the forefront of these engagements and the aspiration to hold on to our lands and continue to assert Māori authority was at its core. In remembering that history and asserting a new future it serves as a timely reminder that Treaty settlements have a significant part to play in the reconciliation and redress for past wrongs and the way in which the Crown on behalf of all New Zealanders seeks a durable outcome. I want to acknowledge the Rt Hon Jim Bolger in the House today who is listening to this and who commenced some of that process—tēnā koe. This intent will be held to account over many generations not simply by the words we say today but by the actions we undertake tomorrow and into the future as parliamentarians as members of the Government and as representatives of the Crown.In the first reading debate I considered that many iwi would be looking to the provisions of the Urewera management over the national park as a precedent for their own conservation and natural heritage areas. But there is more to the reason why this arrangement was able to be achieved in such a significant way for the people of Tūhoe. Some of that has been commented on by the Minister for Treaty of Waitangi Negotiations Chris Finlayson. Just before you get to the steps of Parliament the imposing statue of Richard Seddon welcomes visitors on to the grounds of our Parliament the same man who promised to Tūhoe a pact following the incessant conflict between military forces and Tūhoe.The late Judith Binney’s account states: “Seddon invited a Tūhoe delegation to Wellington in September 1895 when a new compact between the Crown and Tūhoe was forged. Tūhoe affirmed their acknowledgment of the Crown’s authority while the Crown acknowledged and agreed to respect the mana motuhake or independent authority of Tūhoe. This time the tribal protectorate was confirmed by legislation the Urewera District Native Reserve Act 1896 or Te Ture Motuhake o Tūhoe.” I make comment about that because the significance of this occasion was marked back then by the gift of a taiaha from a renowned Tūhoe rangatira Kererū to Seddon. Binney notes that this gift was a symbolic affirmation of peace in return for the recognition of Tūhoe mana motuhake over their lands. It appears to me that in part today makes good on something that occurred some many years prior and I want to acknowledge that this is an important day for New Zealand as much as it is for Tūhoe.I also want to recognise that the country is celebrating Te Reo Māori this week. Many Tūhoe educators have been instrumental over a long period of time to reaffirm Te Reo Māori in schools and in communities throughout the country and in our academic learning institutions. That remains the case today. It was not uncommon in my home town of Huntly during the 1980s that a whole lot of Waikato kids would be running around Rākaumanga school with a distinct Tūhoe dialect thanks to Barna Heremia. Even when I got to university I remember fondly my lecturer Whaea Ani Black and her determination to encourage us above all else: “me kōrero tō reo Māori”. People might appreciate how refreshing that was against the linguistic backdrop of Professor Bruce Biggs who deconstructed the language to a sequential pattern that could be traced across the Pacific. Auē! Tēnā koe Whaea Ani. So it is no surprise to me anyway that the aspirations of the Tūhoe Education Authority are the culmination of an extensive contribution of Tūhoe to Te Reo Māori and mātauranga Māori over a long period of time.My previous contributions to the debates on this particular settlement have been extensive and I do not intend to repeat previous contributions. In summary as a member of the Māori Affairs Committee it was my privilege to consider the bill alongside other select committee members well chaired by the Hon Tau Henare. It was painfully evident similar to our experience back home that the settlement has had its challenges both internally and externally but only time understanding intent and a commitment to the future generations may soften some of that mamae that may still pervade. By and large I sense a great deal of optimism. There has been a need to forge and reaffirm key relationships with bordering iwi; I consider the representations of Ngāti Ruapani and Te Ūpokorehe and I just comment again that this matter requires ongoing vigilance—also Ngāti Manawa actually looking at the member.Representation and governance for and by the people of Tūhoe—the Tūhoe way—can be assessed only by Tūhoe nobody else. We all learn better from our own experiences and create our threshold of what best practice looks like. Once the settlement is reached and the new governance structure is in place and Tūhoe get on with their business a great deal of many people would want to comment on how that is done. But actually it is up to Tūhoe to determine for them what is best for them. We should stay out of it. Attracting tribal members home to help might well be the consequence of such a significant settlement. It does come with a huge level of expectation of all your tribal members sitting outside your boundary thinking “Gee how can I help out? Auē! What if I get called back home?”. Our experience if I can be so bold to share is that no matter where our people reside and how they contribute throughout society in their different areas putting their skills to the best possible use all helps to build the mana of the iwi. When they are called home let us not put a greater expectation on our own tribal members than we do on anybody else. Sometimes we can be the worst critics of ourselves.This settlement is the most significant since that of Ngāi Tahu and Waikato-Tainui. It is an opportunity for Tūhoe to look forward holding on to what is uniquely Tūhoe and will never be lost for the benefit of future generations of Tūhoe. I am so proud to be a small part in the cog of a wheel that can help this waka move further. I want to thank the negotiators who lucidly presented the full context of this settlement to the select committee—Tāmati Kruger and your team. I also want to thank the Crown negotiators for the way in which you addressed with what appears to be a great deal of sincerity the way in which this particular settlement hangs together. I thank the select committee staff for your perseverance with us as select committee members answering our questions and finding the information before we got to the outcome. To our chair Tau Henare awesome brother. Ka kite anō. I think what you allowed the select committee to do was pursue any line of questioning that could give us full satisfaction that we were attempting to make sure that this was a robust and well-thought-through marrying of the deed of settlement with the legislation. It is with some regret I have to say that we have not got unanimity in the House.Finally I want to recognise the Minister for Treaty of Waitangi Negotiations. Minister Finlayson you in your own speech have more than adequately outlined how important and unique this settlement is and to have arrived at this point in time I certainly commend you and the Government. Nō reira tēnā koutou tēnā koutou. Labour happily supports the third reading of this legislation.Hon ANNE TOLLEY (Minister of Police):Can I start by saying tēnā koutou to all the members of Tūhoe who are gathered here today. Can I acknowledge the Rt Hon Jim Bolger former Prime Minister and also His Worship the Mayor of Whakatāne Tony Bonne who is in the gallery.This legislation arising from the Te Urewera-Tūhoe Bill has special significance for me as the member of Parliament for East Coast. It addresses some of the worst actions by the Crown in our history and in part these events took place within the boundaries of the East Coast electorate. That boundary includes a large part of Te Urewera and other parts of the Tūhoe rohe including the town of Tāneatua where I attended the opening of Tūhoe’s impressive new ecological community centre and headquarters in March. It is also where the Crown will deliver its formal apology for the breaches of the Treaty that this legislation settles. We can already see the progress that Tūhoe is making in revitalising its community in Tāneatua. This bill sets the groundwork. The Tūhoe Claims Settlement Bill provides commercial and financial redress to the iwi of $170 million. This will allow the iwi to develop a strong economic base and provide for more opportunities for their people. Importantly Tūhoe’s leadership have made clear that they want those opportunities not just for Tūhoe currently in their rohe but also so that those who have left can come home.In this Government we are all committed to regional development. We understand that the regions drive our economy and Tūhoe’s attitude has been one of unwavering commitment to regional development literally from the ground up. Mana motuhake redress relates to improved relationships between Tūhoe and the Crown and the delivery of Government and iwi services to Tūhoe communities and includes the Crown-Tūhoe relationship agreement signed in 2011 which provides the foundation for how Tūhoe and the Crown will work together. It includes the social service management plan which governs the relationships with and the management and delivery of services by key Crown agencies and Tūhoe over the long term. The initial planning is for 5 years of the eventual 40-year period. It sets out how the Ministry of Education Ministry of Social Development Ministry of Business Innovation and Employment and three district health boards in the area will work with Tūhoe to address disadvantage and improve social outcomes in Te Urewera.At the beginning of this process there were ill-founded fears in some corners that mana motuhake somehow means separatism and that was of course never true. Throughout the negotiations in the passage of this legislation we have seen nothing except the growing of closer ties between Tūhoe and the rest of the community. At the March opening of that magnificent community centre and Tūhoe headquarters which was a huge Eastern Bay of Plenty community event we saw that relationship between Tūhoe and the community personified by the celebrations in which the locals took part and that depicted of course the maturing relationship. I believe that this will be the legacy of the legislation we are debating today. It sets the scene for a new relationship between the Crown and Tūhoe and clears the path for Tūhoe to contribute to the community and take an active leadership role in the region.This was first evident in the extensive consultation with other users of Te Urewera in order to define the different groups’ expectations of and values for the area. Not surprisingly all these groups shared a great deal in terms of the values of biodiversity conservation and access. These values are now reflected in the Te Urewera Bill. The Te Urewera Bill is a unique solution to a unique situation and it is very New Zealand. I want to say in this third reading of the bill that there are from time to time extraordinary moments in Parliament. Today is one of those. They always rely on extraordinary leadership and as the Minister for Treaty of Waitangi Negotiations mentioned on courage both by the Government but also by members of the wider community.This bill which sees its final passage through the House today represents an absolute determination by this Government and by the leadership of Tūhoe to address the serious wrongdoings of the past by the Crown but more important to move forward positively for both the Crown’s and Tūhoe’s benefit. It is fitting that we pay tribute to the extraordinary leadership that people like Tāmati Kruger and Kirsti Luke backed by their trustees have shown in these negotiations. But I also want to pay tribute to the extraordinary leadership in this House by the Hon Chris Finlayson and by the Rt Hon John Key who have led the political debate and shown the political courage to make sure that we reach this final reading here today and the passage of the bill. Yes they were supported by Cabinet. Yes they were supported in the select committee process by a cross-section of party members. Yes in this House today we will have almost unanimity across the House. But someone had to start. The Hon Chris Finlayson the Rt Hon John Key Tāmati Kruger and Kirsti Luke were determined. They were the people who made sure that we reached this place today.The existing national park will be vested in a Te Urewera legal identity a unique solution. This reflects Tūhoe’s view that Te Urewera has its own identity and has its own special values and interests. It recognises as the bill states that Te Urewera is also prized by all New Zealanders as a place of outstanding national value and intrinsic worth. Tūhoe and Crown representatives will sit on the board which will provide governance for Te Urewera in accordance with the Act while maintaining access for all. The legislation recognises and provides for cultural values associated with Te Urewera and will include key principles relating to the protection of biodiversity natural and historic heritage public input into the management and public access into the future. I am particularly excited by the commitment from both the Crown and Tūhoe to work with the new board to seek Unesco biosphere status for Te Urewera. This would make it the first and only biosphere-designated area in New Zealand and I can think of no more fitting spot. This would be a huge boon for the region for residents and for tourism. This is not expressly provided for in the legislation; instead it is more evidence of the spirit of partnership and cooperation that this bill makes possible for the future. The benefits of such an approach for the Crown and Tūhoe and the region have immense potential.These are significant bills for Tūhoe. But they are significant bills for the Crown and they are significant bills for New Zealanders. It is with great pride as the member of Parliament for East Coast that I stand here today and commend these bills to the House. Kia ora tātou.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti):E te Kaiwhakahaere o te Whare tēnā koe. Koutou hoki ngā mema Pāremata o te Whare nei tēnā koutou. Tēnei au te mema Pāremata mō Ikaroa-Rāwhiti he uri hoki o Kahungunu o Rongowhakaata e mihi nei e tangi nei ki a koutou ngā uri o Tūhoe Pōtiki. Ko tēnei te pānui whakamutunga o tēnei pire tēnā tātou katoa.[Thank you Mr Deputy Speaker. Greetings to you also members of the House of Representatives. I am the member for Ikaroa-Rāwhiti kin as well of Kahungunu and Rongowhakaata acknowledging and lamenting you here the descendants of Tūhoe Pōtiki. This is the final reading of this bill and I congratulate us all.]I rise with members of this House as the proud member for Ikaroa-Rāwhiti to support the third and final readings of these two bills the Te Urewera Bill and the Tūhoe Claims Settlement Bill. Following on from Anne Tolley the previous speaker it is probably significant for this House in attempting to correct the historic wrong of what has occurred to the people of Tūhoe and today’s passage of this legislation and what is contained in it will never replace what was taken from the people of Tūhoe. So I stand in acknowledgment of what has occurred to you and the atrocities that you and your uri have faced through the actions of the Crown. The passing of these two bills is an acknowledgment of what has occurred but also it is an acknowledgment and a statement of the commitment to the future of Ngāi Tūhoe.Like my colleague Nanaia Mahuta has said the development of Tūhoe would definitely rest in your hands so I stand and acknowledge those who have gone and those who are no longer with us. I acknowledge our kuia and kaumātua who have travelled here to join us in the House and the many uri who are listening at home and watching these third and final readings of your bills. In reflecting on this significant day today it brings up many emotions. Some may be celebratory—that is a good day—some may be tinged with sadness some may be just sheer relief and some may be with hopes and aspirations that have not been quite rightly achieved. But like with all third readings of Treaty bills there is always hope that tomorrow will bring a better day and that the future will bring a better light particularly for our tamariki and mokopuna of Ngāi Tūhoe.So I do want to add to those who have spoken previously in acknowledging Ngāi Tūhoe particularly Tāmati Kruger and Kirsti Luke the trustees of your negotiating team and I acknowledge the support of the kaumātua and people of Ngāi Tūhoe who have supported your negotiations your commitment to bringing us to today’s important period.My contribution is really to highlight and uphold the institution of the Māori Affairs Committee. With legislation as significant as these two bills have been as a member of the Māori Affairs Committee I say that we were confronted with several contentious issues. I would like to take the time to reflect on what was presented to the Māori Affairs Committee and on how these contentious issues were dealt with. I was a proud member of the committee which was ably chaired by the Hon Tau Henare. Issues around the Waikaremoana lake bed were presented to the select committee. The board found that the dissolution of the Tūhoe-Waikaremoana Māori Trust Board and the vesting of its assets would be provided for under these bills: “The Board’s charitable assets will be amalgamated with two other existing Tūhoe entities to form a single charitable trust. Any other assets will be transferred to the Tūhoe governance entity Te Uru Taumatua. Among the Board’s charitable assets are 72 percent of the shares in the bed of Lake Waikaremoana. These shares were vested in the Board by the Lake Waikaremoana Act 1971. The previous individual owners became beneficiaries of the Trust Board and do not hold direct ownership rights in the lake-bed. The amalgamation of the three charitable entities was voted on as part of the ratification of the Tūhoe deed of settlement. [The select committee] note that the resolutions to dissolve the Trust Board and amalgamate the charitable entities were supported by approximately 86 percent of voters. Lake Waikaremoana will not become part of Te Urewera but remain separate with a continuing obligation for the Crown under the lease to manage it in accordance with the National Parks Act 1980.”In terms of the Wairoa Waikaremoana Māori Trust Board the committee “considered whether this change to the lake-bed ownership would infringe the rights of the Wairoa Waikaremoana Māori Trust Board which owns the remaining 28 percent of shares in the lake-bed. The board represents the Ngāti Kahungunu interests in Lake Waikaremoana.” However “[the committee was] satisfied that the change in the ownership arrangement for the Tūhoe shares of the lake-bed will not change the Wairoa Waikaremoana Māori Trust Board’s ownership of its shares in the lake-bed. [The committee noted] that the new governance structure for Te Urewera does not extend to the bed of Lake Waikaremoana which will remain private land. [The committee was] advised that this arrangement preserves the Crown’s ability to provide redress to Ngāti Kahungunu groups with interests in the Lake Waikaremoana area including Te Tira Whakaemi o Te Wairoa in the future as part of their Treaty settlements. … part of that solution was to seek representation on the Te Urewera Board for the purposes of expressing their interests in the management of Te Urewera.” And that clearly sits with Ngāi Tūhoe in terms of how they hope to take that forward.We also had submissions from Ngāti Ruapani which the committee received. That was their concern around the extent of the consultation but clearly the committee felt that “the bill also provides for national park land within the former Onepoto Military Reserve to become a conservation area. The land will not be transferred to the Te Urewera legal entity so that redress in relation to the land can be considered in Ngāti Ruapani ki Waikaremoana’s future Treaty settlement negotiations.” So I am raising these issues because they were presented to the Māori Affairs Committee and the committee felt that they were ably addressed without impinging the passing of these two important bills.Like previous speakers mentioned reflecting on the important and significant contribution Ngāi Tūhoe has made throughout the motu in terms of Te Reo made me think about my own connection albeit small with Ngāi Tūhoe. I too was ably tutored by Pou Tēmara at my time at Victoria University. A former friend of our family no longer with us Roger Toki who went to Te Aute College with my older brothers was another friend of the family who got me to visit Tūhoe. Of course in previous contributions to the passing of this bill I acknowledged the contribution of Ngāi Tūhoe in the education of my two sons currently at Lindisfarne College who would not have been able to attend that college without the Te Whaiti Scholarship. So I stand again to acknowledge Ngāi Tūhoe’s contribution across the motu but particularly for me on a personal note through the enabling of the education of my two sons. So tēnei te mihi ki a koutou katoa.In closing I too want to acknowledge the work of the Hon Chris Finlayson for the passage of this important bill my colleague and whanaunga the Hon Tau Henare and my Māori Affairs Committee members and the work that we have done to ensure that the passage of this bill has been completed. Of course we would not get there without the officials and I do want to acknowledge them. So in closing heoti rā ka whakakapi au i Te Reo Māori ko tēnei Te Wiki o Te Reo Māori nō reira whakanuia tō tātou Reo Rangatira. Ko Tūhoe he iwi kaiārahi i Te Reo mō tātou katoa kia ora. Nō reira tēnā tātou katoa.[And so I conclude in Māori. This is the week of the Māori language therefore we should celebrate our chiefly language. Tūhoe are a people who have been leaders of Te Reo for us all. Thank you for that. So congratulations to us all.]CATHERINE DELAHUNTY (Green):Tēnā koe Mr Deputy Speaker. Tēnā koutou e te Whare. He mihi nui ki a Ngāi Tūhoe katoa. Tēnā koutou ngā rangatira whaea tuākana ngā iwi katoa tamariki mokopuna tēnā koutou.[Thank you Mr Deputy Speaker. Greetings to you all in the House and a huge shout-out to all of Ngāi Tūhoe. Acknowledgments to leaders aunties elder siblings the entire tribe children and grandchildren greetings.]I am humbly standing to take Metiria Turei’s place because she was unable to be here today and I feel considerably whakamā. But as a Pākehā it is a proud opportunity also to own the obligations of Te Tiriti o Waitangi and the necessity for us to own the history that we have benefited from and that Ngāi Tūhoe have had to fight to survive—and you have. These two bills the Tūhoe Claims Settlement Bill and the Te Urewera Bill are extraordinary achievements and I want to acknowledge the people in the gallery who made it happen and the people back at home. Ā tēnā koe Tāmati me Te Kotahi ā Tūhoe [And to you Tāmati and the confederation of Tūhoe thank you] and thank you to everyone involved. I would also like to acknowledge the Hon Christopher Finlayson and his office because this legislation could not have happened without both parties being prepared to be brave and creative and to challenge the assumptions and prejudices of what a Te Tiriti settlement can actually contain. I would like to acknowledge the negotiation skills of Tūhoe the persistence the radicalism and the creativity that have always challenged our nation to do better than we have done. Today is a great day and it is your day.I would also like to mihi to Te Urewera. It was never a park. That was a label imposed in the 1950s based on an old behaviour pattern since colonisation and it has melted in the mist like all the other attempts to colonise the heart of the motu and the “children of the mist”. The history of Tūhoe and the Crown is turning a corner today because the Crown has finally conceded that Te Urewera cannot be treated as a parcel of real estate. Te Urewera the living entity and the inseparable connection with te mana motuhake o Tūhoe is being acknowledged in this legislation finally. Thank goodness. Thank goodness there is no going back to the failed attempts to burn to kill and to destroy in the wake of Te Kooti seeking refuge in Te Urewera. Thank goodness we are not going back to the failed colonial assaults on Maungapōhatu and the dawn ninja nightmare that was visited upon Ruātoki. We must never go back to those moments.I personally look forward to paying visitor fees hut fees and any other fees to the tangata whenua and the governing body that will manage this area because it is a debt of gratitude that we can visit their rohe and be embraced by their ngahere the magnificent maunga awa roto and trees and the equally magnificent undefeated nation. We owe you apologies and we owe you respect. When the tarseal runs out beyond Murupara it is entering another world and we the Pākehā have always needed a passport even if we did not realise it—a passport of respect and recognition—and I say bring it on. “Sorry” is not all we can say today. It is the job of Te Tiriti - committed Pākehā to say more than “sorry” and we are here to say today that the Green Party fully supports your achievements and the achievement of the Crown.However no Te Tiriti settlement alone will bring all New Zealand citizens into the light. It is going to take a real Crown investment to shift the Pākehā understanding of Tūhoe and Te Urewera. The ugly demonising of Tame Iti the so-called terrorist has been so reminiscent of the ugly demonising of Rua Kēnana in 1916. That is why the Greens do not accept the concept of full and final settlement when the full and final recognition and restitution has not and cannot be paid. When Pākehā understand what full and final is then I am with it. Until that day we need to continue the dialogue. “When will the settlers settle?”—a wise man has put out that challenge to us. The responsibility remains on the Crown and the kāwanatanga for this process that has been set up and it is a great process. It is a permanent framework for powerful and often uncomfortable dialogue. That is what the Treaty process offers us. And we have to stop new breaches taking place—15 October 2007 is not forgotten. The children of Ruātoki have the scars. And the poverty caused by colonisation that I see whenever I travel through the rohe needs to be healed and supported by a permanent commitment from this Parliament to real support as well as settlement.There have been other uncomfortable processes. I would like to acknowledge the leadership of Tau Henare in the select committee for a very very fine job on these bills and also on the complexities around boundaries and borders that came to the select committee which I think my colleague Meka Whaitiri has outlined extremely well. The kāwanatanga processes do not deal effectively with what are tangata whenua boundary issues. We are not capable of that. However I was really reassured to hear from the Minister that the Waitangi Tribunal is not going to marginalise the other iwi. As we have seen throughout the settlement process where there are smaller groups or boundary groups marginalised we can never settle. We need ongoing dialogue and we need a place where everybody can get up and make their claim.I would like to acknowledge that there are great traditional ways of resolving boundary and border disputes which can be undermined by Crown processes. It is really important that we look at the overall Treaty settlement process in this House and make sure that the concepts that the Crown has imposed on the process do not undermine basically tino rangatiratanga ngā iwi katoa o Aotearoa [the sovereignty of all people in New Zealand]. Having named all those things it is my privilege to have attended the pōwhiri at Te Uru Taumatua and once again be in the presence of the dynamic and theatrical wero of Tūhoe to the rest of us and to be moved to tears when Tainui came forward to acknowledge Tūhoe for their support in the Waikato wars. That was a profound moment of learning.Also I recognise in Te Uru Taumatua the synthesis of ancient and contemporary sustainability being celebrated in Tāneatua. It is a symbol of the future and of the settlement that the ancient and the modern can come together through Tūhoe. That kaitiakitanga and rangatiratanga of Tūhoe offers the whole nation—and indeed the planet—a new way of understanding how indigenous leadership will teach us how to heal our planet which we have pushed to the brink of destruction. By acknowledging indigenous leadership and the inseparable connections of the whakapapa of people who take responsibility whether we allow them to or not we can learn and we can change and we can protect our planet. So the Green Party is very very supportive. We really believe that the kaitiaki of Te Urewera will lead us to a better way not only for this area but for the whole country.It says in the settlement that it is not a precedent around national parks but it is a leader and it is about acknowledging the pātaka kai as well as the concept of preservation. Actually pātaka kai is a critical thing for all of us. Some of us just seem to have forgotten that because our fridge is the supermarket. But other people whose fridge is the moana or the ngahere actually have something to teach us about sustainability. If we want to survive as a human species we had better start listening. Kia ora Tūhoe. Awesome.I also want to acknowledge the Pākehā people who have educated some of us about this. The late Judith Binney made an extraordinary contribution. She was able to do that because of the relationships that she was able to form. Relationship is everything. Everything is about interconnection. That is what is strong about the negotiated ideas in the settlement—the relationships that have been established between Tūhoe and the Crown and the local communities. It is great that we have people from Whakatāne—the mayor and others—here today. It is time for Pākehā to be there at the table but not to try to control the table. It is the Tūhoe table and we are welcome to sit at it.Sometimes we can shut up but actually today is a day for Pākehā to speak out and acknowledge the achievement and acknowledge our part of it. We have a role to play in educating our own. That is where Judith Binney with her wonderful books has led so many of us to a deeper understanding. I am not going to say she has led us to redemption yet or even a decent song—you try to get Pākehās to work out what their song is! The collective Pākehā identity is individualism and it is a bit of a problem which you know about all too well. But the opportunity in this settlement is for Pākehā to understand more deeply the taonga that is Te Urewera under the kaitiakitanga and rangatiratanga of the people of the land.Personally at the age of 17 I went to Tūhoe and learnt that I was second nation. What a blessing! What a great learning to stand down the river from Whakatāne and realise I was second nation as cowboys on horseback rode past yelling at me in the Reo and I am this little Pākehā girl who did not know what they were saying. What it taught me was that I had something to learn and I will always be grateful to Tūhoe. As for many of us it has been the most powerful learning because the Reo the mana motuhake and the radicalism have been outstanding and they have really helped many of us to learn. So kia ora for that.Mr DEPUTY SPEAKER: Order! The member’s time has expired.CATHERINE DELAHUNTY: OK. Kia ora koutou. Ngā mihi nui ki a koutou.Hon Dr NICK SMITH (Minister of Conservation):Kia ora tātou katoa kua huihui mai. I acknowledge Tāmati Kruger the trustees and people of Tūhoe and this landmark legislation arising from the Te Urewera-Tūhoe Bill in the Treaty settlement process. I want to make a few comments about the settlement in the context of the history of Treaty settlements some comments about the conservation significance of the Ureweras and the settlement and a little bit about the future.It is surprising for me as a Minister of Conservation in the 1990s who was involved under the leadership of the Rt Hon Jim Bolger—who is in the House—in the huge debate that occurred around the provisions of the Ngāi Tahu settlement in respect of conservation land how far this country and this Parliament have come when we now get to this Tūhoe settlement in respect of the treasured Te Urewera National Park. If you had told me 15 years ago that Parliament would almost unanimously be able to agree to this bill I would have said “You’re dreaming mate”. It has been a real journey for New Zealand iwi and Parliament to get used to the idea that Māori are perfectly capable of conserving New Zealand treasures at least as well as Pākehā and departments of State. I want to also acknowledge in the history of that Treaty settlement process—and I think Minister Chris Finlayson this is No. 34 that you have progressed through this Parliament—and I would actually say to you that I think this has been one of the most difficult because the history with Tūhoe is actually one of the ugliest chapters in the settlement history of New Zealand. Even when we were elected to Government in 2008—with the commitment of the Prime Minister and your energy which I acknowledge Chris as Minister for Treaty of Waitangi Negotiations—you would have been an optimist to think that we could get to this point with what I think is the most difficult of the Treaty breaches that this Parliament is having to deal with.I note that the 213000 hectares of the Ureweras is one of the very special conservation areas of New Zealand. It is the largest national park in the North Island. I note that in the Treaty settlement process there is a desire to have world heritage recognition of that area something that I would welcome. I note that this is an area that has over 70000 visitors a year. It is an area where over 5000 people a year do that very special great walk of the Waikaremoana Track and I acknowledge that. The part for me that is a bit ironic in the debate that has occurred around national parks is that there has been this view that Pākehā treasure to a greater degree New Zealand’s natural heritage and that in my view is actually the opposite of what has been true if we are honest about the history of New Zealand. Many of the settlers that came from Europe wanted to recreate in New Zealand a sort of English landscape rather than actually recognise the natural treasures. Even as a Minister of Conservation of Pākehā heritage I note that there are literally thousands of species that exist only in New Zealand whereas the United Kingdom from which many of us descend has only one unique species a rather boring Scottish Crossbill. Then I look at just the Ureweras. Whether it be kiwi or kōkako whether it be the kākā whether it be in terms of the huge beech and podocarp forests it is truly a natural treasure.In that discussion around whether iwi can be trusted with managing those treasures I say absolutely and I say that the new board will do in my view equally as good a job of managing that treasure as any department might. There is in the conservation movement a view that only the State only the Government can do conservation well. I am pleased that this Government has actually made some changes to the Department of Conservation for it to be more outward looking for it to be involved not just in more partnerships with iwi but also with business and with communities because if we are truly to look after what makes these precious islands special then it is not just up to departments of State but it means partnering with community organisations and I think the Te Urewera Bill which we are passing today actually sets up a new framework in which to manage New Zealand’s treasures.I want to finally comment about the future because I am an optimist. I reflect back on when Tau Henare was the Minister of Māori Affairs and I was the Minister of Conservation in the 1990s and the huge controversy over the visitor centre at Lake Waikaremoana and the tensions that existed over the very issue. I would like not just to acknowledge Tau’s work as the chair of the Māori Affairs Committee on this legislation but to say to Tau as a retiring member that I look forward to travelling to Lake Waikaremoana and opening a new visitor centre on a site that has been determined by Tūhoe with a design that has involved Tūhoe and in a place of which Tūhoe and all New Zealanders can be proud. This is remarkable legislation and a remarkable achievement. We must acknowledge the courage of all of those who have been involved in getting this to the third reading stage. I particularly want to say that it is actually Tūhoe themselves who have had the most courage for having—where trust had previously been breached—the good faith to sit down with the Crown and find a way forward and this legislation does just that.The ASSISTANT SPEAKER (H V Ross Robertson): I call the honourable member Tim Horan—Brendan Horan. I am thinking of the rugby player again. Tēnā koe Mr Horan.BRENDAN HORAN (Independent):I only wish I could have played rugby that well. I take a very brief call to congratulate all of those involved with the Tūhoe Claims Settlement Bill and the Te Urewera Bill on all the work that has gone into it. I would like to acknowledge the chair of our Māori Affairs Committee Tau Henare for his amazing work and also my colleagues on the select committee. But most important I acknowledge all of those who have carried the great task that it has been for Tūhoe to reach this junction in our history. Over a hundred years of oppression having land confiscated—imagine what could have happened what Tūhoe could have done if that oppression had never taken place. Imagine where Tūhoe would be today. The key now is for Tūhoe leaders parents and whānau to demonstrate attributes that the children of Tūhoe will aspire to.I must mention Te Wharehou o Tūhoe in Tāneatua the living building and the magnificence and the promise that that building represents to Tūhoe and to the children of Tūhoe. This is an opportunity for Tūhoe to move ahead of mainstream New Zealand in teaching in digital literacies and in planned pathways for our children. I say “our children” because my children are Tūhoe. The opportunity is there and I look forward to the ensuing years to see the magnificent future that can evolve with deep-minded people with the correct intentions. So I salute Tūhoe for the battle that has been fought for the time that is yet to come and I honour all of those people who have passed before us to get to this point where we are today. Thank you. Kia ora.Hon TAU HENARE (National):Anei taku mihi ki a koutou katoa e aku rangatira e aku whanaunga e aku tuākana me aku tēina tēnā koutou katoa.[Here is my acknowledgment to you all my esteemed ones relatives and elder and younger siblings. Well done to you all.]I actually think it is a very cool bringing together of events and timing to have Tūhoe Ngāti Whātua and Tāmaki settlements for my last two speeches in the House. I think that there is a sort of serendipitous ending to my—some would call it a career; some would call it other things. That is the cross that most politicians bear. Some like you some hate you and then there is your family. Where to start? I will not talk about anything in the two bills the Tūhoe Claims Settlement Bill and the Te Urewera Bill because I think that other people have done that in a fashion that is better than I could. But I do want to talk about Tūhoe as I see them—the nation of Tūhoe.I was born and bred in Ōtara which is not the wild bush scenes that people of Tūhoe are accustomed to. No. 42 Harwood Crescent in Ōtara is my papakāinga. I had the pleasure and the immense fun of going to Hillary College. In fact Su’a William Sio was in the same class as I was albeit younger because I had to sit School Certificate twice. In my day there were a lot of people from all over the country and Tūhoe to me were a mystical people. They were an iconic people similar to when we look overseas the Sioux nation and when we look over to South America the Mayan people. Tūhoe have always struck me as being the sort of mystical standout people.Sometimes you know whom you are speaking to without actually knowing where this person is from. You can tell by the bravado and the volume of the person’s voice when you are talking to a Ngāpuhi. It is quite loud. It is quite “we are the best”—all that sort of thing. But when you talk to other people there are different little things that you notice. I suppose that what I noticed as a kid—and I am not a native speaker; I was never a native speaker but we learnt from our teachers Bill Tāwhai and Tahi Tait—was that there are little nuances about people. I could not get over the fact that these Tūhoe guys could not talk Māori properly. I could not get over it. They seemed to be missing a couple of letters in the alphabet.People have their favourites. People have their favourite anything. They have their favourite rugby team they have a favourite rugby league team—Queensland and the Blues—but my favourite iwi is Tūhoe for their mystical being for living by themselves and for being isolated. And it is not through any of their doing. The isolation comes from outside. We have isolated them over so many years. We have never been willing to engage in a meaningful way. You know one of the last stories that I was ever told in sixth form history was that the last military intervention in New Zealand on itself was in 1916 at Maungapōhatu. Here we are in 2014 talking about what happened less than 10 years ago when there was another military intervention in Tūhoe. On several occasions I have apologised for that myself—not that I need to but I am a member of the Crown. The whole Parliament to me is the Crown not just this side of the House.A nation’s past and a nation’s present is a nation’s future. It is as simple as that but only if we accept what has happened in the past and what is happening now. I am not talking about a feeling of guilt. By accepting warts and all everything bad that has happened and everything that has happened that has been good—it is about accepting that that happened. It is about teaching our young kids what happened. The trick I suppose—and it is not about guilt—is to put all of that together and move on because life moves on. Somebody died yesterday but their whole whānau have to move on. They do not forget about that person; they talk about that person. They have him or her up in lights for ever and a day so that that person’s history that person’s ihi—that flame—never ever goes out.I honestly worry about this country and its lack of education in things Māori. The only reason is not because Māori are not cool because we are but this: can you imagine a culture a language and a people snuffed out just like that and they are extinct? When you think of the huia bird the last one was actually killed on purpose so that they could put it in a museum. You have that happen and you think what a wonderful life it would have been with that bird. The same goes for people—the stories the history the way people look the way people cook the way people eat. This is a good thing that this nation does today. It does not say: “Yeah I put my hand up. I’m guilty for what happened last week.” What this says is that we put our hand up and that we want to move on as a nation in a way that respects our cultural differences—our tribal differences. I love it when other people come into the north. They all freak out and go “Oh.” Well not really—not too much these days. It is an indication of the nation I suppose moving into adulthood. We are less than 200 years old in this part of the country. In other parts of the country we are 1000 years old.Can I just mention the fight that I had with my colleague the Hon Nick Smith. I was young. I was good looking. I had hair. And I was most probably 20 kilograms lighter.My respect for Tame goes way back. I think his activism and his commitment is second to none in the country. There are a lot of people like him but we never ever hear about them. I just want to say bro you have been one of the people whom I look up to. I do not even talk to you but I do not have to. I do not have to get on the phone to you and say “Bro am I doing right? Am I doing wrong?”. You would most probably say I am doing wrong.We have such a rich culture heritage and history in this country—better than most countries in the world—and what we do today puts the world on notice. You can do things without blowing each other up. I will say this right now—I know the Assistant Speaker is going to stop me but I will seek leave to have an extension of time—if people in the Gaza Strip in Israel and all over the world were to look at what we are doing here today it is a step in the right direction. Hoi anō taku mihimihi ki a koutou katoa taku aroha ki a koutou katoa tēnā koutou katoa.[And so my thanks compassion and congratulations to all of you.]Hon DAVID PARKER (Deputy Leader—Labour):I seek leave of the House for the Hon Nick Smith’s and Brendan Horan’s calls which were both less than the full allocated time to be recorded as one call divided as to time.The ASSISTANT SPEAKER (H V Ross Robertson): Is there any objection to that course of action being taken? There is none. Thank you.RINO TIRIKATENE (Labour—Te Tai Tonga):Tēnā koe Mr Assistant Speaker. Ā kāti tīhei-wā mauri ora ki te whai ao ki te ao mārama. E ngā mana e ngā hapū o Ngāi Tūhoe tēnā koutou. Haere mai nunui mā teitei mā nau mai haere mai ki te Whare Pāremata e takatū nei. Nō koutou tēnei rā he rā whakahirahira tēnei nō reira tēnā koutou e ngā rangatira. Huri rauna i tō tātou Whare tēnā koutou tēnā koutou tēnā tātou katoa.[Thank you Mr Assistant Speaker. And so behold the breath of life to the emerging world and to the world of enlightenment. To the authorities and subtribes of Ngāi Tūhoe acknowledgments to you collectively. Welcome the might of the large and lofty welcome welcome to the House of Parliament waiting here in readiness. This day of magnificence is your day and therefore congratulations to you the esteemed. To you collectively and to us all throughout our House congratulations acknowledgments and well done.]I am delighted to be speaking at the final reading of these two bills the Tūhoe Claims Settlement Bill and the Te Urewera Bill on this historic day. Ngāi Tūhoe as an iwi never signed the founding document of our nation the Treaty of Waitangi yet Tūhoe has certainly suffered most horrendously at the hands of the Crown. Their contribution to the post-colonial history of our country is immense.Tūhoe supported the prophet hero Te Kooti in the Ringatū religion. They fought in the land wars at Rangiriri and Pukehina and Te Ranga events that have recently been commemorated. The unreasonable unwarranted and unjustified treatment meted out by the police to Tūhoe in—take your pick—1916 and repeated in 2007 are some of the darkest days of our country’s history. Yet there is so much more that ordinary everyday Kiwis do not know about this proud tribe known to us as the “children of the mist”.In the poetry of Māori oratory we know the people of Tūhoe to be the wasters of food treasures and men. By that we mean that such were their resources that they could afford to be generous with their food and in the gifting of their treasured taonga. When it came to warfare it did not matter how many Tūhoe were dispatched to beyond the veil there were plenty more Tūhoe prepared to step forward to take the place of those who had fallen. Tūhoe moumou kai moumou taonga moumou tangata ki te pō.[Wasters of food wasters of treasures and wasters of people to the void.]It has taken decades to get to where Tūhoe are today. They are an iwi who are well prepared for the future. Their new tribal headquarters at Tāneatua is proof of that preparedness. They have used their existing settlements around the fisheries and the like to obvious great effect and they seem more than ready to receive the Crown’s apology which the Minister for Treaty of Waitangi Negotiations will be delivering next month. They are more than prepared for the recompense for the historical wrongs and to receive that apology from the Crown.I would like to acknowledge at this time those whānau and hapū who felt that the Treaty negotiations process did not fit their own truths so some withdrew their support from this claims settlement bill. Can I say to them that their actions are not new. In every claims settlement bill that has ever been negotiated and settled there has never been a 100 percent acceptance by iwi. That stand is in and of itself a perfectly legitimate point of view to hold and one that must be accepted by all the parties involved.Settlement claims may be approved by a tribal majority but they are never unanimous. Sometimes there is no way to move forward for those whānau and hapū who have deeply felt mamae and hurt and sometimes those dissenters can be made to feel ostracised from the rest of their kin. But can I say to them that time is their ally and hopefully time will heal the wounds. The Treaty negotiations are invariably there as a legacy that all of their whānau and hapū can enjoy. Sometimes it is just not possible to pigeonhole every whānau every mamae and every grievance into a settlement. The stories of Ngāti Haka Patuheuheu and their grievance of Te Houhi and Waiōhau Block is sadly one of these examples.Concerns were raised regarding the hapū and iwi Te Upokorehe and also certain situations surrounding ownership of Waikaremoana and neighbouring iwi like Ngāti Ruapani. Can I say to those whanau concerned that every member of the Māori Affairs Committee has taken into account every piece of information that has been provided to come up with the best possible outcome. My hope is that those hapū and whānau who have maybe withdrawn from the processes will at some stage re-enter the fold and enjoy the benefits that have been provided for all of the iwi. I am also reassured by the comments from the Minister that he will make provision for other interests.It is my observation much like my whanaunga Tau that one can identify a Tūhoe by the way they stand. There is something in their stance that suggests a tree—maybe a kauri. There is something in the way they stand that suggests a permanence that they are going nowhere too soon. Maybe that is part of their mystique that Tau referred to: the staunchness and pride with which they stick to their guns their personality sometimes as attractable as their vast forest mother of Te Urewera.Who of us here and around the country will ever forget the day the Crown and the Waitangi Tribunal turned up at Tauārau Marae having been transported there on horse and dray? The welcome of Tūhoe in full regalia was a sight to behold as were the burning wrecks that littered the roadside and mirrored Tūhoe’s sense of grievance over the scorched earth policies of the Crown in former times. The shooting of the flag by Tame Iti was the ultimate insult to those Crown representatives who bravely turned up that day. Hoi anō e Te Mana Whakahaere o Te Whare Nui. Those days of protest evidenced in negotiations have passed. Today’s third reading and subsequent period between now and when the apology will be given next month to Tūhoe from the Minister will be one of full reflection and celebration.And so in finishing I would like to acknowledge the other significant aspect to be enacted in this third reading of the Te Urewera Bill. To Tūhoe their association with the forests rivers and mountains of Te Urewera defines who they are as a people. Tūhoe are the children of the mist maiden Hinepūkohurangi. Their home is the mist-covered hills mountains and valleys of Te Urewera. But the Crown could never acknowledge or grant outright ownership to Tūhoe. Too much water has gone under our historical post-colonial bridge for the Government to cede Te Urewera totally. And so this Te Urewera Bill is a clear and innovative way to recognise Tūhoe’s link to Te Urewera for the whole of the country. Te Urewera will become its own entity in law as though it were a living and breathing thing and of course to the minds of Tūhoe that is exactly what it is. So this legislation serves as a way for Pākehā New Zealanders to better understand Tūhoe’s association with those forests rivers and mountains mentioned in the Treaty and the taonga that is Te Urewera.Earlier I mentioned the largesse and magnaminity of Tūhoe in the gifting of their treasured belongings maumau taonga. I can think of no other gesture that best represents those words than this Te Urewera Bill that will become an Act of Parliament. I commend the negotiating parties and the Minister and all those who have been involved in bringing these settlements to this point. I can only wish on behalf of all of the whanau of Te Wai Pounamu and Te Tai Tonga all the very best for the future to Ngāi Tūhoe. Nō reira tēna koutou tēnā koutou tēnā koutou katoa.Rt Hon WINSTON PETERS (Leader—NZ First):Kia ora tēnā koutou katoa. Greetings to Tūhoe and the Ngāti Whātua people and welcome to Parliament. Also on this historic day it is a chance to acknowledge the grave wrong of history and attempt to put it right today.Like all Treaty settlements this legislation is important. Ultimately all Treaty settlements rest on agreement. There is no tablet of stone as we all know and there is no higher authority out there that can be invoked to reveal some absolute truth. For any particular settlement all the participants directly involved and then the wider New Zealand public as well must in the last resort consider a settlement to be fair and reasonable. The “fair and reasonable” test has to be passed. That requires that the processes followed for the settlement be consistent and open and fair to all relevant parties. That is not an easy exercise and we in New Zealand First fully acknowledge the complexity and care that is called for in working through detailed and longstanding Treaty claims. We do not underestimate the task.Within New Zealand as a whole although there is a broad political consensus the Treaty settlement process does have its critics—and indeed in Māoridom as well. That is why ensuring an impeccable process is vital to ensuring ongoing public confidence. If the rights of any group with a legitimate interest in a settlement are ignored overlooked or discounted then the stage is set for ongoing discord and controversy. That is the concern New Zealand First has with this Tūhoe settlement. Specifically there are remaining issues concerning other iwi and these iwi are in the area that is covered by this settlement but seemingly are not included. These iwi sought hearings with the Waitangi Tribunal on the impact of this settlement but that was declined and the Tūhoe settlement moved inexorably on towards its conclusion.These tribes and these iwi are based in the Eastern Bay of Plenty and at Lake Waikaremoana. They have not been inactive. They have sought to be heard by the Māori Affairs Committee. They sought to make submissions to the select committee stating that the bill in its current form should be returned and redrafted. They have sought to make protest and have themselves heard. Similarly Ngāti Ruapani’s primary concern is that they too will be made ghosts in their own land by a bigger collective Ngāi Tūhoe. They still maintain dialogue with Ngāi Tūhoe regarding their status as an iwi who have different interests in the ancestral claim to the lake itself.So despite the bland assurances from the Government that the Treaty process has not left anything out and that it is not making a mistake with this bill it does appear that something is amiss. Something is not as it should be. Our authority for that is the finest Māori politician and perhaps one of the finest politicians this country has ever had and one of the most knowledgeable as well. His name was of course Sir Apirana Ngata. Some of us remember him and his impact which is so enduring and the messages that he has passed on down the generations and down the years and across the tribes. So he is still much admired. When he said in 1929 that these people were a legitimate recognised iwi or tribe I take him to be the authority. I take that to mean that if someone raises it all these years later he should not be—Catherine Delahunty: He’s Ngati Porou.Rt Hon WINSTON PETERS: Oh now the Green member has said that he is Ngati Porou. Well we know that. But let me tell you if you know anything about this man you will know that he was esteemed from the Kaitāia to Invercargill. That is what he was. He got a law degree in 2 years flat. He was a genius and he was an expert in this area. And to say he is Ngati Porou and dismiss him like that—with the greatest respect madam you do not know anything about these people. That is the point. And the effrontery of that—here comes somebody with the white man’s burden now telling somebody else who has been working in Māori affairs for a long time and who went in 1991 and gave the land back to Tūhoe that he does not know what he is talking about. That is what we are not going to put up with—this idea that you can impute into Māoridom certain views and certain notions which is not the Māori way.Now if Ngata said that in 1929—and he documented it and it is in the history books—then I think that even the Minister for Treaty of Waitangi Negotiations himself Mr Finlayson could perhaps listen rather than take on that hissy fit look that he has and discount Māoridom in this part of the world as though it does not matter. You will not correct a wrong by creating another one and I think these people are deserving of a voice.We believe that Ngāi Tūhoe has had the most raw deal—we do not dispute that at all. We think that they have been left out there for all these years languishing in a most unfair way. But we do not think that in correcting this wrong we should create another one. To say as the Minister will: “Oh these people have not had their rights in any way infringed.” is actually legal and historical nonsense because if they are not recognised now how difficult will it be for them in the future to be recognised? Just because they may be smaller in number—the fundamental principle of the law is if they have right on their side then that right should be acknowledged.So we seriously regret what has happened here not because of the fate of Tūhoe and not because this is not most worthy legislation in nearly every respect but because others have been pushed aside left aside and—I might say this—they have been pushed aside by a Minister who may be more interested in gaining some sort of historical personal legacy rather than in the fundamentally great principles of law which he is meant to be so expert in. He is meant to be in fact perhaps the finest practitioner that he thinks the House has ever seen. I want to ask him why he would take that view when in fact to do right by the people and iwi whom Ngata recognised—whom we in New Zealand First are speaking about—is still the most moral and principled thing we could do. Of course he could get up and say today that he has a settlement process for them about to be resolved with the same expedition. That might save him. But to get up and give us his assurance: “Well it won’t happen on my watch.” as many Māori going down through generations will know is an assurance not worth the air it passes on.New Zealand First therefore says that this matter should have been corrected at the Committee of the whole House stage. We said so at the time. Again that was ignored. The Māori Affairs Committee almost said: “Look we have heard the evidence and we don’t think that Ngata knows what he’s talking about.” Well New Zealand First has the greatest admiration for Ngata for Pōmare and for Buck the finest Māori politicians who ever came here and when they speak down the ages of history to us we intend to listen. That is why we are taking the stance that we are taking today. Kia ora tātou.Hon Dr PITA SHARPLES (Minister of Māori Affairs):He kohu he kohu tau ana tau ana tau tapapa ana ki runga i a Maungapōhatu ē ko Hinepūkohurangi ko Tūhoe Pōtiki nau mai haere mai nau mai. He hōnore tēnei māku ki te tū i te rā nei i aku rua wiki whakamutunga mōku i Te Whare Pāremata ā ki te tautoko i tēnei kerēme tēnei kaupapa i te rā nei. Nā te roa o te whawhai a Ngāi Tūhoe kia tae ki te rangi nei me te kaha o Te Minita Finlayson ki te whakaoti i tēnei kerēme ā me te hia kē o ngā wā e hui ana rātou i konei i te rohe o Tūhoe hoki kia oti ai te kerēme nei. Nā runga i tērā kei konei tonu ahau mō tēnei wiki te wiki e tū mai kātahi ka puta ka hoki atu ki ngā mokopuna. Nā reira i tēnei rā kei konei au. Kāore au i te tautoko i ngā kōrero a Winitana i tēnei rā.Kāore au i te tautoko i tēnā kōrero. Kāore tēnā tangata e mōhio ana ki ngā hiahia o aua iwi nō rātou ake. Kai te mōhio kai te pai tēnā? Kāre i te mōhio kei te noho pai noho tahi a Ūpokorehe a Ngāti Kahungunu a Ngāti Ruapani rātou i tērā rohe. Ahakoa ngā wehewehenga nei o ngā hapu kei te noho whānau rātou i roto i te ngāhere i te tai i te moana ā kai reira. Nā reira harikoa ahau kei konei ahau ki te tautoko i a koutou i te rā nei.Ko tētahi atu pātai he aha te take e Winitana ka tatari koe mō tēnei rā? Kāre koe i haere ki mua i Te Komiti Whiriwhiri Māori i tērā wā ēngari ka tatari mō tēnei rā whakamutunga ka tū ka whakapuaki i ō whakaaro i tēnei ata.[A mist a mist alights and settles and the Mist Maiden lands face down on Maungapōhatu and lo it is Tūhoe Pōtiki indeed welcome welcome welcome. It is an honour for me to stand here this day during my last two weeks in Parliament to support this claim this matter today. Because of the length of time Tūhoe has fought to arrive at this day and the intense effort by Minister Finlayson to complete this claim as well as the several meetings here and in the territory of Tūhoe to conclude this claim I am still here for this and next week then I exit to return to my grandchildren. So I am still here today.I do not support the sentiments expressed by Winston today. I do not accept that discourse. That member doesnot really understand the needs of those people that own it. Does he know whether thatis good? He is unaware that Ūpokorehe Ngāti Kahungunu and Ngāti Ruapani are well off and live as one in that region. Despitethe differences that these subtribes havethey live as a family in the bush at the seaside and lakeand furthermore they are there in that region. So I am glad to be here to advocate for you collectively today.Winston I have a question.Why did you wait until today? You didnotgo before theselectcommittee at that time but waited until this final day to rise and air your views this morning.]Rt Hon Winston Peters: Now that’s not true. Go and read the Hansard.Hon Dr PITA SHARPLES: Kai te kōrero. Kāre koe e puta atu ki mua i a rātou. Tēhea te rangi i tae koe ki mua o te komiti? Tēhea te rangi? [I am speaking. You did not appear before them. Which day did you go before the committee? Which day?]Rt Hon Winston Peters: Don’t use the Māori language not to tell the truth.Hon Dr PITA SHARPLES: You see Winston—[Interruption]The ASSISTANT SPEAKER (H V Ross Robertson): Order! Honourable members it is not permitted for members who do not have the floor to interject on each other. If you want to interject on Dr Sharples that is different because he has the floor. But to interject on each other is not permitted.Hon Dr PITA SHARPLES: Thank you Mr Assistant Speaker. I do not like being accused of using the Māori language because he does not understand it. That is not the case at all. Hoki ki te kura. [Go back to school.]I am deeply honoured to welcome to this House the sons and daughters of Maungapōhatu the children of Hinepūkohurangi and the descendants of Tūhoe-Pōtiki. I am honoured because this landmark legislation concludes its passage in the final weeks of my office as Minister of Māori Affairs. What a privilege to be part of such a historic process. I want to say this part for the benefit of the House because I want it recorded in Hansard in the volumes of this establishment.For the past 26 years since lodging the first of a long series of Treaty claims Tūhoe have resolutely retraced their steps back to a time 118 years ago and this is the irony of today. Back then Tūhoe had within its grasp what no other iwi had been able to obtain under colonial rule: recognition of its right to govern itself and to forge its own destiny. The Urewera District Native Reserve Act 1896 was the culmination of more than 20 years of negotiations between the Crown and Te Whitu Tekau. It enshrined Tūhoe traditional land as a 2650 square kilometre reserve within which title would be determined by a Tūhoe-controlled commission. More important the Act allowed for internal self-government based on Tūhoe customs and protocol. The Urewera reserve was the only autonomous tribal district ever provided for in New Zealand law. But it was too good to last. In utter disregard for its own policies the Government began buying up the very land it was supposed to be protecting. The bold new Act was sidelined undermined and eventually repealed.Today a new dawn has come. It has taken until now to reach the point Tūhoe were at in 1896. Raupatu robbed Tūhoe twice over and made them landlocked and impoverished. I am reading this stuff because I want it recorded. Confiscation of the tribe’s best land was in the view of many a form of looting intended to take the wealth and break the autonomy of Tūhoe. Even when the mistake was realised that the wrong tribe had been punished for rebellion the land was never returned only to result in what some describe as compounding the evil. Historical accounts describe the famines that killed nearly a quarter of the population of Te Urewera in the late 1890s—the legacy of confiscation and military rampages. The devastating revelations captured in four volumes of evidence by the Waitangi Tribunal is an illusion-shattering experience tātou mā. More than a catalogue of unjust acts by successive Governments the evidence reviews a calculated intent to destroy Tūhoe—punishment of the most crippling and permanent kind.After confiscation came invasion. In joining Te Kooti Tūhoe earned the full wrath of the colonial Government. No part of their homeland was left unscathed—no part. Nonchalant inhumanity was standard fare. Scorched earth tactics the execution of unarmed prisoners and the killing of non-combatants was as some described almost a sport. The commander of the Government forces at the time Colonel George Whitmore put it plainly when he remarked: “Well now I am going to punish them. They must be exterminated.”The threat of starvation hung over Tūhoe for much of the early 20th century. It too was a brutal weapon in the Government’s arsenal that was used without hesitation. Whitmore again wrote that when his men were off duty they roamed the country foraging destroying crops and burning kāinga. At Lake Waikaremoana the officer in charge of the expeditionary force gloated that his men had destroyed a quantity of potatoes that would have fed 1000 men for 15 months. It is in the records. Whitmore and his troops were praised for their conspicuous courage. Only now a century and a half later does their conspicuous brutality come to light. I want these things recorded.A new dawn has arrived. This is a settlement to be celebrated: firstly for the Crown’s willingness to negotiate the unique environment of Te Urewera; secondly for the Crown’s readiness to address the formerly politically unpalatable concept of mana motuhake. No other iwi has made mana motuhake a non-negotiable component of its Treaty claim. This settlement is an acknowledgment that Te Urewera has its own identity and its own integrity and cannot be anyone’s possession. I quote lead negotiator Tāmati Kruger who said—and I quote you Tāmati—“My feeling is that the land was here first so nobody owns it. If anything it owns you. The water owns the water the land owns the land. So our proposition to the Government has been ‘let us agree that Te Urewera owns itself’.” This is how the Crown’s settlement with Tūhoe has turned out. Te Urewera’s national park status is to be revoked and the land vested as an independent legal entity under its own Act of Parliament.The settlement is a profound alternative to the human presumption of sovereignty over the natural world. It restores to Tūhoe their role as kaitiaki and it embodies their hopes of self-determination—Tūhoe autonomy for the 21st century Tūhoe services for Tūhoe benefit on Tūhoe terms and Tūhoe living by Tūhoe traditions and Tūhoe aspirations.Tūhoe has always approached resolution with the Crown in a principled and determined manner. Through this settlement the Crown has been given a second chance to work with Tūhoe in an honourable way. I would like to acknowledge Minister Finlayson tōna kaha ki te whai i tēnei kaupapa ahakoa te roa o te whawhai.E Tāmati ki tō tīma tēnei au e mihi atu ki a koe. Ia marama ia marama puta mai koe ki te kōrero ki a mātou ā i konei mātou. Ā Tūhoe kei te tautoko au i a koutou ēngari tae ki te Matatini ā tērā tau kāre au i te tautoko. Hoi anō he mihi atu tēnei tēnā koutou kei raro. [and his perseverance to pursue this matter despite the length of the battle to achieve it.To you and your teamTāmati I congratulate you. Month after month you appeared and engaged with us and we were here. I support you collectivelyTūhoebut come the Matatini next year you won’t have my support. So I congratulate and thank you collectively and sit down.]Rt Hon WINSTON PETERS (Leader—NZ First):I seek leave to table two documents in rebuttal of the claim that New Zealand First has never mentioned this matter before. One is a letter dated 31 May 2013 which was written to the Minister in charge of this legislation Chris Finlayson about the boundaries that were being encompassed. The other one of course is the Hansard of 7 May of the second reading. That rebuts that nonsense.The ASSISTANT SPEAKER (H V Ross Robertson): Well the House is the master of its own destiny. The member can seek leave for the first document. Is there any objection to that course of action? There is. Just before I call the next member I wish to advise the House that this is a split call.KELVIN DAVIS (Labour):Tēnā koutou Ngāi Tūhoe. Tēnā koutou nō Te Manawa-o-Te Ika-a-Māui nā koutou i takahia mai i te tuarā o Te Ika-a-Māui kia tatū ki konei ki Te Upoko-o-Te Ika-a-Māui ki te whakarongo ai ki te pānuitanga mutunga o tēnei pire. Tēnei te mihi nō tētahi nō Te Hiku-o-Te Ika-a-Māui. Nā reira tēnā koutou. E Ngāi Tūhoe kei te mohio tātou kīhai koutou i haina i Te Tiriti o Waitangi kei a koutou anō ō koutou tino rangatiratanga i aua rangi. Kei te mōhio hoki tātou i te noho rangimārie ai koutou ēngari i tae ngā hōia me ngā pirihimana o Te Karauna ki waenganui i a koutou ki te raupatu i ō koutou whenua. I takahia e rātou ō koutou māra kai i kāpurangia ō koutou kāinga ka noho whenua kore koutou. Kei te mōhio hoki mātou i te whakahokitanga o ō koutou whenua i whakahokia ki iwi kē. Kei te mahara ahau i wēna kōrero o ō tātou tūpuna “riro whenua atu hoki henua mai”.Mōhio ana tātou i te tau kotahi mano waru rau ono tekau ma rima i te rapu ngā hoia ngā pirihimana o Te Karauna i ngā kaikōhuru o taua tangata a Fulloon. I haere mai ngā hoia kua kāpurangia te whenua. Kei te mōhio tātou ka titiro mātakitaki tātou i ngā pūrongo kōrero kei runga i te pouaka whakaata i ngā pō ka kite mātou i aua tūmomo mahi kei tāwahi e pakanga ana ki ngā tāngata. E koropupū ake te pukuriri me te aroha mō rātou ēngari kei te wareware te whenua o Aotearoa kua meatia ai ki a koutou aua tūmomo mahi ki roto o Aotearoa ki runga i ō koutou whenua. Kei te mōhio tātou i whakatūria ai e koutou a Ngāi Tūhoe tō koutou ake rūnanga rangatira arā ko te Whitu Tekau ēngari i whakakāhorengia e Te Karauna rātou. Kei te mōhio hoki tātou katoa i haere atu Te Karauna ki a koutou i mea atu ai ki te kore koutou e hokona atu i te roto o Waikaremoana ka raupatungia.Kua rongo hoki mātou i ngā kōrero a Te Minita i te tau kotahi mano waru rau iwa tekau mā ono i whakamanahia e tēnei Whare Te Urewera District Native Reserve Act. I whakamanahia e taua ture tō koutou tino rangatiratanga kei runga ake i ō koutou whenua i runga i ngā tikanga o ngāi Māori mā ēngari kua rongo Te Whare i te rā nei i whakakāhorengia ā i aro korengia e Te Karauna taua ture. I te tau kotahi mano iwa rau tekau mā ono ka mauheretia a Rua Kānana. I haere atu ngā hōia ngā pirihimana ki te whiu atu i a ia ki roto i te whareherehere i runga i ngā whakapae parau ēngari tokorua o ō koutou tupuna ka mate i taua wā. I te tau kotahi mano iwa rau rima tekau mā whā i whakatū ai Te Urewera National Park. Kīhai Te Karauna i haere ki a koutou hei mea atu hei pātai he aha ō koutou whakaaro kei te whakaae rānei koutou. Kei te mōhio hoki tātou tekau mā rima paihēneti noa iho a Ngāi Tūhoe e noho ana kei runga i ō koutou whenua. Noho āhua pōhara ana wētahi nā ngā mahi tūkino a Te Karauna i a koutou. Nā reira tēnei ahau e tū ana ki te tautoko i tēnei pire.I whakarārangitia mai ngā tūkinotanga ki a koutou ā e whakapāha ana hoki mō aua tūkinotanga. E tika ana ngā kōrero roto i tēnei pire. Me anga atu tātou ki ngā mahi o neherā kaua e warewaretia e tātou ēngari me whakatū tatau pounamu kia titiro whakamua ai tātou. Nā reira e Ngāi Tūhoe he tīmatanga hou tēnei mā koutou. Kei te tautokongia e mātou ngā mahi a ngā kupu kei roto i tēnei pire. Kei te mihi ahau ki ō koutou kaikōrero me Te Minita hoki. Nā koutou katoa i kōkiringia tēnei pire ki Te Whare tēnā koutou.[Greetings Ngāi Tūhoe from heartland North Island. You travelled the back of Māui’s fish so that you could reach Wellington here the head of the fish to listen to this final reading of the bill. As one from the tail of the fish from the Far North I acknowledge you so salutations to you collectively. Kindly note Ngāi Tūhoe that we are aware that you did not sign the Treaty of Waitangi and you had your very own sovereignty in those days. We know also that you were living peacefully but soldiers and policemen of the Crown reached there and got amongst you to confiscate your lands trampled all over your gardens burnt down your homes and left you landless. We know too that when your lands were returned they went to some other tribe instead. I recollect those tales of our ancestors “land taken must be returned in kind”.We know that in 1865 Crown soldiers and Crown police pursued the murderers of that manJames Francis Fulloon. Soldiers came and burnt the land. We are well aware that when we watch documentary programmes on television in the evenings we see those kinds of hostilities being taken against people overseas. Anger and compassion wellup within me for thembut New Zealand as a country overlooksthe factthatthose sortsof hostilities happened here in New Zealand on your lands and against you. Weknow that youNgāi Tūhoeestablished your veryown council of leaders called the Seventywhich wasdissolved by the Crown. We all know too that the Crown visited you and said that if you didnot sell Lake Waikaremoana to themit would be confiscated.We have heard the Minister’s comments that in 1896 this House gave effect to the Te Urewera District Native Reserve Act. ThatAct gave effect to your sovereignty over your lands according to Māori custom. Nonetheless the House heard that the Crown abolished and ignored that Act. In 1906 Rua Kēnana was imprisoned.Lawyers and policemen went to arrest Rua Kēnana on false chargesbut two of your ancestors died at that stage. In 1954 the Te Urewera National Park was established. The Crown did not come to consult with you to ask you questions or seek your thoughts or whether you agreed. We know as well that only 15 percent of Ngāi Tūhoe’s population live on your lands. Some of you became somewhat poor because of ill-treatment of you by the Crown and so I endorse this bill.I apologise also for those atrocities against you which are listed. The comments in the bill about them are correct. We must address and not forget them and make enduring peace so that we look ahead to the future. ThisthenNgāi Tūhoeis a new beginning for you.We support the intentions expressed in this bill. I acknowledge your speakers and the Minister as well along with those of you who advanced this bill to the House. Well done.]MOANA MACKEY (Labour):Ngā mihi nui ki a koutou. Can I acknowledge our distinguished visitors here—Tāmati Kruger Kirsti Luke and the negotiating team the people of Ngāi Tūhoe here today and at home and the Hon Chis Finlayson. Every Treaty settlement is a privilege but what an incredible honour to have your name attached to this particular Treaty settlement. Congratulations on all the work you have done with Ngāi Tūhoe te Whakatāne mayor Tony Bonne.This is a very special day acknowledging the brutal history of Ngāi Tūhoe and the beginning of the journey of reconciliation with the Crown. In 2010 I made the beautiful journey to Maungapōhatu for the first time. Maungapōhatu is truly a sacred and spiritual place and as a manuhiri I felt very privileged to be welcomed on to the marae there. You feel the presence of Hinepūkohurangi the personification of mist and fog and her younger sister Hinewai the personification of light misty rain.It was Hinepūkohurangi who enticed the sacred maunga down to earth. In this respect Tūhoe are truly descended from the environment from the dense bush and rugged ranges of Te Urewera and the ever-present misty clouds that shroud them. There is no question that you will protect the taonga of Te Urewera and I want to acknowledge the words of the Hon Dr Nick Smith the Minister of Conservation who said he believes that Ngāi Tūhoe will be as good as the Crown or Pākehā in protecting Te Urewera. I will suggest they will prove to be better. I made the journey to Maungapōhatu for the launch of a book called Best of Both Worlds: The Story of Elsdon Best and Tutakangahau by Jeffrey Paparoa Holman celebrating the relationship between Tūtakangahau and my great-grand-uncle Elsdon Best.In 1892 Government survey teams met opposition from Tūhoe when attempting to survey a road through the Urewera district without Tūhoe consent. The Department of Lands and Surveys sent my great-grand-uncle Elsdon Best to Urewera as a mediator. Tūhoe had been in contact with Pākehā society for more than 50 years. However it was seen at that time by Government as the last opportunity to gather information about pre-European Māori society due to the isolation of Ngāi Tūhoe. Elsdon Best joined the roadmaking team in 1895 and formed a close relationship with Tūtakangahau and Paitini Wi Tāpeka of Maungapōhatu.Through these relationships he was drawn into continuing conflicts over the future of Tūhoe lands and was eventually accused by the Government officials of deliberately stirring up trouble for the Government in the rohe of Ngāi Tūhoe. On that basis he threatened to leave the position and at that time he was appointed secretary of the Urewera Commission. In this new position Elsdon Best was able to record Tūhoe history and genealogy as it was debated before him.I feel truly honoured when I travel around some of the marae in the rohe of Ngāi Tūhoe and during my doorknocking in Tāneatua and Ruātoki to see photographs of my great-grand-uncle Elsdon Best on the walls of the wharenui and people’s homes and of my grandfather Elsdon Craig who wrote the biography of Elsdon Best Man of the Mist. So very personally I feel that this is a special day for this House. I feel extremely honoured to participate in this debate today. The brutal history of Ngāi Tūhoe has been well spelt out by many of my colleagues.Can I also acknowledge that there is much more work for the Crown to do in the rohe of Ngāi Tūhoe beyond this settlement. We have some of the worst housing in the country people living in extreme poverty and there is much in that area that needs to be remedied by the Crown. In that respect can I also acknowledge the late Terry Firkin and the work that he did in housing and in training young apprentices in the Tūhoe rohe.This is a very very special day for this House. It is a day that I think many thought would be a long time off and very distant into the future. Can I again congratulate the Minister of Māori Affairs and the Minister for Treaty settlements on bringing the Tūhoe Claims Settlement Bill and the Te Urewera Bill to the House. I certainly feel very humbled and privileged to be able to participate in this debate today.TE URUROA FLAVELL (Co-Leader—Māori Party):Tēnā koe Mr. Speaker kia ora tātau katoa. Tēnā koutou i hara mai i te kāinga kia tatū mai ai ki runga i te aroaro o Te Whare Pāremata. E kī ana te kōrero “kiri kawa ki te kupu kiri kawa ki te riri kiri kawa ki te rākau” Ngāi Tūhoe ko koutou tērā tēnā koutou haere mai. Ā te āhuatanga ō wā tātau mate i a au e tū nei ki mua i a koutou ka hoki ngā mahara ki te hunga kua ngaro atu ki te tirohanga kanohi arā noa atu rātau. Ēngari i tēnei rangi ka hoki ngā mahara ki a Rangipuke. Ko ia te tangata i hara mai ki konei i haere ki ngā huihuinga katoa arā noa atu ā me te hunga kāore i konei kia kite mai ai te āhuatanga o tēnei rangi. Nō reira heria mai ngā mate ki konei kia tangihia e tātau i te rā nei. Waiho rātou kia moe. Anei koutou kua tae mai i te rā nei ki te whakanui i tēnei rangi nanakia nei. Tēnā koutou tēnā koutou kia ora tātau katoa.Kāti ē ka mihi rā ki te āhuatanga o te whakarite. E hoa he pai tērā kia whakatau i te wairua. Ahakoa ngā kōrero ka puta i ētahi kua tau te wairua. Ā tēnā ka mihi rā ki Te Minita i te mea kai te mōhio tonu ahau he ara tāpokopoko i whāia e koutou e ia. Arā noa ētahi ka kī atu e kore kore kore rawa a Tuhoe e kite i te taitara o Te Urewera ki a rātau. Anā ā kō ake nei kua whakatikahia tērā kōrero. Ara noa te hunga i kī atu e kore a Ngāi Tūhoe e whakatutuki ko tāna i pīrangi nei ā kō ake nei ka kite mai ai te puāwaitanga o tērā kōrero o te whakatika i tērā kōrero. E Tāmati he aha he kōrero i tua atu o te mihi anō rā e tautoko i ngā mihi ki a koe ki a kōrua ko Kirsty tēnā kōrua i kaha nei ki te āki i Te Karauna me te Pākehā rā a John Wood tēnā koe. Ko koe tērā e noho ā-takawaenga nei i Te Kāwanatanga me Ngāi Tūhoe. Kātahi te tangata ko koe otirā ki ngā ringaringa āwhina o Te Kāwanatanga kia tutuki pai tēnei kaupapa.Me mihi rā ki a koutou ka tika. E hoa mā i a au e tū nei ka hoki ngā mahara ki ngā hui e hia kē nei. Ā i ngā rā kua hipa ake i kōrero au mō te āhuatanga o te ekenga o Te Taraipiunara o Waitangi ki runga i te whārua o Rūātoki. I tae atu me taku pēpi toru tau whā tau pea tōna pakeke. Te taenga atu ki Rūātoki ki te whārua ka kite atu i ngā waka te auahi ā me te whakaaro ake he aha te mahi a ngā Māori nei? Kite atu i ngā hōiho ngā mea e eke hōiho i kite atu i a koutou e whakatika ana mō te ekenga o Te Taraipiunara o Waitangi ki runga i a koutou. E kore au e wareware ki tērā āhuatanga. Ēhara i te mea e noho atu au ki reira mō te roanga ake o te rā ēngari i reira au i te pōhiri ki Te Taraipiunara i te manemanerau. Ā whai muri ka haere atu rā ki roto ki Te Rewarewa ā he pōhiri i tua atu ā te mutunga mai ka tae atu ki Tauārai. Ka mutu kai te mōhio te motu i ahatia i tērā rangi. Ko tētahi Māori nei inā pea te tāroa o te Māori nei me tana pū anā i pērā ia ki te haki o Te Kāwanatanga. Nō reira ka hoki ngā mahara ki ērā āhuatanga.Ka hoki ngā mahara ki te wā i haere atu a John Key i mua o te wā i noho ia hei Pirimia mātau ko te Māori o Te Nota nei ka mutu ko Georgina Te Heuheu i mua o te wā i tae mai au ki Te Whare Pāremata i haere atu mātau ki te hōhonutanga o Te Urewera ā ki Ōwhakatoro ā ki tērā hui i tū ki reira. Ka hoki ngā mahara ki te kōrero a Tame me tana kī atu ki te John Key mua o te wā i tū ia hei Pirimia. E rua ngā pātai. Tuatahi: John Key ka whakahoki koe i Te Urewera ki a Ngāi Tūhoe? Ka rua pēhea ō whakaaro mō te mana motuhake o Ngāi Tūhoe? Poto noa iho te kōrero a Te Pirimia mō te whakahoki o Te Urewera ummm āe pea. Ka mutu e pā ana ki te kōrero mō te mana motuhake ē kāre mātau Te Kāwanatanga e whakaae atu ki tērā momo āhuatanga. He mataku nōna pea mō te āhuatanga o ngā haki? Pea!Ēngari ā nā wai nā wai ka rere te kōrero me te kī a ētahi o ngā kaikōrero i tērā hui ko tā Ngāi Tūhoe e pīrangi nei kia waiho ngā āhuatanga o Ngāi Tūhoe ki a Ngāi Tūhoe ā-mātauranga mai ā-hauora mai. Ko mātou kei te mōhio ki a mātou anō. Waiho mā mātou anō mātou e whakatika ā-hauora ā-mātauranga. Ka pai ka kī atu Te Pirimia ka pai tērā! Ka pai hoki! Kāore ia i kite i te āhuatanga o te hononga o te mana motuhake ki tērā kōrero i kōrerohia e Ngāi Tūhoe. Ka hoki ngā mahara ki tērā o ngā hui. Ka hoki ngā mahara ki tō māua ekenga ko Te Minita ki te papakāinga o Ngāti Kōura i te wā i puta i konei ka haere atu ki te whakamārama ki ngā mea o Rūātoki mō te āhuatanga o te kerēme nei. Ā puta te pātai whakautua te pātai puta te pātai whakautua te pātai. He painga anō rā o tērā kōrero arā ko te wānanga tērā o tēnei o ngā kaupapa. Ka hoki ngā mahara ki Te Whai o Te Motu tērā hui i tae atu te nuinga o Ngāi Tūhoe mō Te Tatau Pounamu i heria atu ai e te tangata nei e Te Minita. I reira ā kātahi nei te whakaaro nui i roto i ngā kūrakuraku o te kerēme nei ko Te Tatau Pounamu te mea whakatau i te puehu ki te taha o Te Kāwanatanga me te mōhio anō hoki arā noa te rā ā ko te uru tonu o te pirihimana ki roto o Rūātoki. Ā koia tētahi āhuatanga i whakatau i te puehu. Ka hoki ngā mahara e hoa mā ki Rangiriri ki Ōrākau ki Pukehinahina.I ara ake te kōrero tēnā me whakaako i ngā tamariki o tēnei motu ki ngā hītori kai mua i te motu. Kaua e whakaako i ngā kōrero o Kirihi o Āwherika rānei anei te kōrero kai te kāinga! Kai tua o te taiapa! Kai waenganui i a tātau! Nō reira ā nā tata nei a Pita ka whakatinana ai i tērā kōrero. Kia tika rā nō te whakaako i ngā hītori o Aotearoa nei ki konei. Ka mutu me kōrero mō te āhuatanga o te urutanga o te pirīhimana ki roto o Rūātoki i te mea i whai wāhi ano rā tērā i roto i ngā wānanga mō tēnei o ngā pire. Āe kāre anō te kupu kōrero kia puta i Te Kōmihana hoi anō tērā pea ā kō ake nei ka puta tērā kupu whakapāhā ki ngā mea i rongo nei i te ngau o te ture i tērā wā.Ka mutu e pērā anō hoki te āhuatanga mōu e Tame. Ka tautoko ake i te kōrero a Tau Hēnare e pā ana ki tērā momo tū mō te ao Māori. Ko koe te tangata! Nā me hara mai au ki te kōrero o te tangata nei. Koinei te mate o te tangata kore mōhio. Mēnā i tae atu ia kī ngā kōrero a Te Kōmiti Whaiti mō ngā Take Māori kua rongo ia i ngā whakahē. Mēnā i kite i te pūrongo a Te Taraipiunara o Waitangi kua mōhio ia ki te pūtake o te kōrero. I reira au i ngā huihuinga katoa. Kua tae atu au kia rongo i ngā kōrero o te hunga whakahē. Koina te mahi o te mema Pāremata he kawe he whakarongo ki tētahi tangata takitahi me te rongo anō rā i tērā taha! Kua tae au ki ngā hui – katoa.Ko au tētahi kua tae atu ki te hui i Waiōhau. E rua pea ngā hui i tae atu au ki Waiōhau ki te rongo i ngā kōrero. I tae atu ki te hui a Ngāi Tūhoe i Ōhotu. I kite au i ngā kuia katoa o te whārua me tā rātau tautoko i tēnei pire me te kī atu taihoa! Māku mā Ngāi Tūhoe ngā take a Ngāi Tūhoe e whakatika. Nā mō te karanga hui i te taha o te hunga o roto o Waiōhau. Kua hui tahi mātau ko Te Minita nei me ngā hunga whakahē ki te rongo i ngā kōrero ka mutu kua rongo anō rā i te taha o Ngāi Tūhoe nā te waha o Tāmati o Kirsty o wai ake o wai ake o koutou. Nō reira kāti me whakakōpani taku kōrero. I rongo nei i te kōrero a Ngata āe i rongo nei au i te kōrero mō Ngata. E kore e taea e au te whakahē te āhuatanga o tērā o ngā rangatira o te ao Māori ēngari ko te āhuatanga ki a Ngata ki au nei kua āhua rerekē. Nō reira kua kapohia mai ai tētahi kōrero i roto i tētahi pukapuka kia huri au ki te reo Pākehā hei whakakōpani.[Thank you Mr Speaker and greetings everyone. Welcome to those of you who have arrived from home before Parliament. According to the proverb “fearsome with words fearsome in anger and fearsome with weaponry” that is you Ngāi Tūhoe so welcome to you collectively. Now in terms of our dearly departed and as I stand here before you my thoughts go back to those who are no longer with us and there are so many of them. However on this day my thoughts go back to Rangipuke. He was the one who came here and attended all the meetings and many more alongside others who are no longer here to see how this day has turned out. And so bring forth the dead to be mourned over by us today. Let them rest. And so here you are who have arrived today to celebrate this day which is better than what we expected. Congratulations and greetings to you all collectively and compliments to us all.Well I truly acknowledge the way the prayer was delivered.It was a satisfying way to put the spirit at ease. Despite what others may say it has satisfied the spirit. I pay a tribute to the Minister because I for oneamvery much aware that the path which you and he collectively pursued was a boggy one. Many others have said that Tūhoe will never ever see the title to Te Urewera returned to thembut that talk will be amended shortly. Others have said that Ngāi Tūhoe will never fulfil what it is really afterbut what will come out of that statement or a modification of it will be seen soon enough. Tāmati what further complimentary remarks can be expressed once again to endorse the congratulations accorded to you to you two and Kirsti. Well doneyou two who worked hard to encourage the Crown and that non-Māori John Wood thank you. That was you acting as a mediator between Government and Ngāi Tūhoe. What a person you are indeed to Government officials to ensure that this matter is completed effectively. It is only right that we salute you collectively.Fellow colleagues as I stand before you my thoughts go back to the numerous meetings that were held. I have spoken in the past about the arrival of the Waitangi Tribunal upon the valley of Rūātoki. I arrived there with my baby who was about three orfour years old at the time. When we arrived at Rūātoki at the valley we saw vehicles the smokeandwe were thinking“What are these Māori doing?”We could see the horses and the ones riding them and we observed you readying yourselves for the arrival of the Waitangi Tribunal upon you. I will never forget that situation. It wasnotbecause I was going to stay for the rest of the daybut I was merely there for the welcome of the Tribunal at the confiscation line. Afterwards it would proceed to Te Rewarewa for a further welcome and then ultimately arrive at Tauārai. Furthermore the nation knows what occurred on that day. There was this Māori person about that tall with his gun andbeholdhe did that to the Government’s flag. And so the thoughts go back to those situations.I recall the time before John Key became Prime Minister when we and the Māori member of theNorth and also Georgina te Heuheu—beforeI arrived here inParliament—we went into the very depth of Te Urewera at Ōwhakatoro with them to that meeting which was held there. My thoughts go back to a statement by Tame to John Key in regardtowhat he would do if he becamePrime Minister. There were two questions;firstlyJohn Keywill youreturn Te Urewera to Ngāi Tūhoe andsecondlywhat are your views on the independence of Ngāi Tūhoe? The response by the Prime Minister about Te Urewera was a short one:“Ummm perhaps yes.”And then about independence we the Government do not agree to that kind of thing. Perhaps he feared the situation about flags? Maybe!But after a time a statement emerged with some speakers at that meeting stating that what this Ngāi Tūhoe was really after was that things relating to Ngāi Tūhoe in respect to education and health should be left for Ngāi Tūhoe to deal with. We know about our own capacity. Leave it for us to deal with our health and educational issues. The Prime Minister said thatthatisfine. Absolutely great! He could not see the connectiontoself-determination that Ngāi Tūhoe was alluding to. Of all the meetings my thoughts go back to that one in particular. My recollections return to the formal arrival of the Minister and myself at the village settlement of Ngāti Kōura when we appeared there from here to explain aspects of this claim to the ones at Rūātoki. And it was there that whenever a question emerged it was responded to and so it went on. As soon as a question was asked it was answered. There were benefits too from that consultation in terms of debating this one of the policies. Recollections of the meeting at Te Whai o Te Motu Marae return where most members of Ngāi Tūhoe arrived forTe Tatau Pounamuwhich this personthe Ministertook along. It was there that a huge appreciation forTe Tatau Pounamuwas seen in terms of addressing complications in this claim and from a Government’s perspective that was fully aware of the dustcreated by the day of thepolice raids in Rūātoki and the need to settle it.Te Tatau Pounamueffectively did that. Recollections of Rangiriri Ōrākau and Pukehinahina come to mindcolleagues.Now then I bring up a point that children of this nation should be taught the history that is before them. Don’t teach stories relating to Greece or America. I say teach the stories from here that are in front of them! Just over the fence! Amongst them! Pita is about to implement that statement so that the history here of New Zealand can be taught appropriately. Furthermore let’s talk about the invasion of Rūātoki by the policebecause there was a place as well in this bill for discussions. Yes the Police Commissionerhas notreleased a statement yet. Perhaps an apology will be made shortly to those who suffered at the hands of the law.Furthermorethat applies to youTame. I really endorse Tau Henare’s statement in terms of anyone taking that stance for Māoridom as you have. You are the man! Now let me come to the comment by this personWinston Peters. The problem here is one of ignorance. If he was at the submissions to the Māori AffairsCommittee he would have heard the objections. If he had seen the Waitangi Tribunal’s report he would have found out where the sentiments came from. I was there at all the hearings. I went there to hear what the ones who objected had to say. That is the role of amember ofParliamenttotake aboard listen to an individual’s point of view and listen to an opposing view as well! I have been to the meetings – all of them.I attended a meeting at Waiōhau. Perhaps there were two that I got to and listened to the talk. I got to Ngāi Tūhoe’s one at Ōhotu. I saw all the elderly women of the valley there and witnessed their support for this bill and how they called out:“Hang on! We of Ngāi Tūhoe will address issues pertaining to Ngāi Tūhoe.”Now in terms of calling a meeting with those in Waiōhau the Minister and I met with those who opposed it to listen to what they had to airandfurthermore heard Ngāi Tūhoe’s side through Tāmati Kirstiand others of you as well. And so enough I should end my address here. Yes I heard the comments pertaining to Ngata and about him. It is not possible for me to go against that great leader of Māoridombut my view is that the circumstances around Ngata havechanged somewhat. ThereforeI snatched up an account from a book but will switch to English in conclusion.]In respect of Ngata I did a Google search for Tūhoe and Ngata and it said—and I will read this passage to close—“From 1894 when Prime Minister Seddon and Native Minister James Carroll … conducted meetings with Tūhoe elders to 1908 when Apirana Ngata co-authored a report on Urewera lands the Tūhoe watched their world turn upside down. Despite their wholehearted distrust of government and canny understanding that surveying would undermine the mana of their chiefs and herald the loss of their land the Tūhoe suffered a relentless political raupatu proving that conquest could proceed as well by legislative act as by military invasion.”He pai tonu te kōrero mō Ngata ēngari te wā i raupatuhia ngā whenua o Ngāi Tūhoe i reira rātau. Pēnei i a mātau o Te Pāti Māori arā nō te tokomaha ēngari ko te tokoiti kai konei tonu e kawe nei i ngā kōrero. Nō reira rā ko tāku ko te kī atu ka pai! Kua tō te rā mahia te mahi Ngāi Tūhoe kia kaha ki a koutou! He rā tino harikoa tēnei mō koutou mō tēnei Māori e tū atu nei ā hoi anō mō ētahi ēngari ko tātau tēnei tēnā koutou tēnā koutou kia ora tātau.[The talk about Ngata is fine but when Tūhoe’s lands were confiscated they were the ones who were there. Like us here the Māori Party a vast number are about but only a few of us are here to bear the discourse. So therefore I say all good! The sun has set do the job Ngāi Tūhoe be strong amongst yourselves! This is a real euphoric day for you collectively for this Māori standing before you and for others but this is us. Go for it good on you and congratulations to us.]A party votewas called for on the questionThat the Tūhoe Claims Settlement Bill and the Te Urewera Bill be now read a third time.Ayes113New Zealand National 59; New Zealand Labour 34; Green Party 14; Māori Party 3; Mana 1; United Future 1; Independent: Horan.Abstentions7New Zealand First 7.Bills read a third time.HakaWaiataHakaKarangaNgā Mana Whenua o Tāmaki Makaurau Collective Redress BillThird ReadingHon Dr PITA SHARPLES (Minister of Māori Affairs)on behalf of theMinister for Treaty of Waitangi Negotiations: I move That the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill be now read a third time. Tāmaki Herenga Waka Tāmaki Whai Rawa Tāmaki Pai Tāmaki-makau-rau. Ko ngā kurī purepure o Tāmaki e kore e ngaro i te pō. He hōnore māku te mihi atu ki a koutou kua hoki mai nei ki tō tātou Whare nei kia whakaoti ai tēnei kaupapa. Kei te mihi au ki a koutou e kaha ki te hui ki te whakatakoto kaupapa ai kia tutuki ai te kaupapa nei. Nā reira e tika ana kia mihi atu ki a koutou. Tāpiti atu ki tēnā ka mihi au ki a koutou e manaaki nei i ahau me taku whanau mai i te wā i tae atu au ki Tāmaki i ngā tau o te ono tekau mai i reira mātou e mahi tahi noho tahi tēnā koutou.[Tāmaki the mooring place of many canoes Tāmaki the resourceful Tāmaki of good looks and Tāmaki of a hundred lovers. The spotted dogskin cloak of Tāmaki will never be lost to the underworld. It is an honour for me to acknowledge you collectively who have returned to this House of ours to conclude this matter. I pay a tribute to you who worked hard to meet and to set down policies so that this matter can be fulfilled. And so it is fitting that I acknowledge you collectively. Further to that I thank you for looking after me and my family when I arrived there in Auckland in the 1960s and from there we worked and lived together. Thank you.]It is with immense pleasure that I welcome into this House for the last time on this issue the Kāhui Rangatira o Tāmaki-makau-rau: Ngāi Tai ki Tāmaki Ngāti Maru Ngāti Pāoa Ngāti Tamaoho Ngāti Tamaterā Ngāti Te Ata Ngāti Whanaunga Ngāti Whātua o Kaipara Ngāti Whātua Ōrākei Te Ākitai Waiohua Te Kawerau ā Maki Te Rūnanga o Ngāti Whātua and Te Patukirikiri. Tēnā koutou tēnā tātou. Each of you is a representative of a metropolis of 1.5 million people where just over one-third of this nation’s people reside. Within your boundaries live almost a quarter of all Māori people the highest number of Pacific peoples in the world and the highest number of migrant people to our country.Within a 20-kilometre radius of the central city alone there are 48 tūpuna maunga. They remain the most distinctive landscape features of Tāmaki-makau-rau. They are the markers for the most visible evidence of original Māori settlement reaching back to the 17th century. Like all our landforms 14 of these maunga and four motu in the surrounding waters are a source of great symbolic and spiritual importance. That is why we are here today joined by our rangatira who have forged this momentous and innovative settlement. It is a victory for pragmatic thinking and creative solutions. It is a victory for partnerships and building a positive future. It is a victory for recognising the rights and responsibilities of mana whenua to fulfil their role as kaitiaki of these sacred sites. Above all it is a victory for Tāmaki-makau-rau and all the people who call it home.Mount Eden Mount Roskill Mount Wellington Mount Richmond Pigeon Mountain Mount St John—one could be forgiven for thinking they had landed in the UK or the USA and not here in Aotearoa New Zealand. Now our greatest city and its citizens can claim the more eloquent and meaningful names befitting its great landmarks: Maungakiekie Maungauika Maungawhau Puketāpapa Pukewīwī Te Kōpuke Maungarei Takarunga Ōtāhuhu Te Pane-ō-Mataoho Te Ara Pueru Ōhuiarangi Ōhinerau Te Tātua-a-Riukiuta Rarotonga Matukutūruru Rangitoto Motutapu Motuihe and Tiritiri Mātangi. The story behind each name is a legacy for teaching our children about the ancestral places around them—the maunga and the motu are no longer just inanimate hills bumps and islands. They take on human forms and experiences. They tell of taniwha patupaiarehe great leaders and lovers and battles won and lost. These are my last 2 weeks in Parliament and I never thought that I would see the day when a senior Minister just a month back stood up and explained to the House about taniwha and where they were how they lived and so on. We have come a long way. We have come a long way with our tikanga i tēnei wā. We have got to appreciate that and take it through like you have done with returning these names for our young people to grow. If a Pākehā Minister can talk about taniwha with full belief then that is really a good step.The names speak to accounts of great atua powerful tohunga and moana and ngahere teeming with plants sea and birdlife. Each conceivable subject and experience is captured in the original names of the sites covered by this settlement. Thanks to Ngā Mana Whenua o Tāmaki Makaurau we have retrieved and reclaimed the whakapapa that so rightly belongs to this rohe. We thank you for being the catalyst and driver of this claim and for the foresight and diligence applied to negotiating the settlement over this period of time. We acknowledge your goodwill and generosity which are both enduring hallmarks of your contribution to the settlement process—first your goodwill and generosity to receive the redress collectively as a group; and second the goodwill and generosity extended to other parties to this settlement like the Crown Auckland Council and the Department of Conservation. Ngāti Whātua rōpū Marutūahu rōpū Waiōhua rōpū—it is you that we look to for continued guidance and leadership regarding the management care and administration of these maunga and motu. In your very capable hands we restore and return the responsibility for the future development of this city and its sacred sites. You are the game-changers. You lead the way. You show the valuable contribution that mana whenua can make to the future governance and development of our towns and cities.Kai te Kaihautū. This week a number of iwi and hapū are settling their grievances with the Crown. It is right that we remember all the rangatira no longer with us who led many of these claims. We should remember those who did not get to see the void filled by that final reading of this bill. There are too many to name but they will live on in their descendants here today. They live on in the fine proud enduring legacy bestowed by this legislation.Nā reira Tāmaki-makau-rau tēnā koutou. Kei te mihi hoki au ki a koutou e tautoko ana tō tātou komiti statutory Māori board i Tāmaki-makau-rau. Ko te mea tuatahi tēnei tauira mō Aotearoa. Ko te tūmanako ka tipu ake ētahi atu komiti pēnei i roto i Pōneke i ētahi atu tāone nui. Nā reira mā koutou tonu e manaaki tiaki taua komiti. He ringaringa ō tātou kei roto i te whakahaeretanga o tō tātou tāone nui. Nā reira kei te mihi atu ki a koutou kua oti pai tēnā whakatū. Nā reira kāre e roa aku mihi heoi anō harikoa au kia pānuihia te kōrero tuatahi mō tō tātou kerēme. Tēnā koutou tēnā koutou tēnā tātou kei raro.[And so Tāmaki of a hundred lovers thank you collectively. I acknowledge you as well for supporting our statutory Māori board in Auckland. This example is a first for New Zealand. My hope is that a committee like this will emerge in Wellington and in other cities. You must protect and look after that committee. We have a hand in the administration of our city and so I congratulate you collectively. Putting that into place has been completed well. Therefore my acknowledgments will not take any more time but I am pleased to make the first address in regard to our claim. So greetings and acknowledgments to you collectively and to us all. I resume my seat.]Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Tuatahi tēnei e mihi ana ki a koutou ngā iwi ngā pou o te rohe o Tāmaki-makau-rau. Nā koutou te kaha hei whakakotahi i raro i te maru o te kāhui o Tāmaki Makaurau kia haria mai tēnei kaupapa i mua i te aroaro o te Kāwanatanga arā te Pāremata. Nō reira nei te mihi maioha ki a koutou katoa tēnā koutou tēnā koutou. E te Minita tēnā koe mō tēnei wāhanga ki a mātou.[First of all I pay a tribute to you the tribes and pillars of Auckland. It was your courage to unite under the shelter of the Tāmaki Makaurau cluster to bring this proposal before the Government—namely Parliament. And so an affectionate tribute greetings and acknowledgments to you all. To you the Minister thank you for allowing us this part.]It gives Labour great pleasure to be able to support the third reading of the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. I want to acknowledge each of the 13 iwi that have come together under this particular settlement in what is an innovative example of what is possible. Might I say it may have had its challenges but to get to this point it could well be an example that other iwi and other towns might look to in terms of how to bring some common interests together.I want to acknowledge the Mayor of Auckland City Len Brown. Your leadership to steward through the statutory board in a way in which Māori can imprint on and have a voice in such a huge city is significant and should not be understated. I do want to acknowledge that this is a time of innovation and a time for change. We are in the period of Matariki—the beginning of things and the end of things. It is an opportunity to think about the way in which our great city might grow and thrive so that the iconic features that are in the city of Auckland can be celebrated so that the history of Auckland can be better understood by those who live there but certainly by tourists who visit Auckland City and also to provide a window for how to do things differently.It frustrates the heck out of me when I hear for example discussions around the Resource Management Act and such negative comments around the way in which Māori concerns are taken into account. It is not unreasonable when developers want to do things in Auckland City to get geotechnical reports but if you want to seek reports about how this particular development might impact on Māori heritage and values it is juxtaposed in such a negative space. I think that time needs to pass. We need to move through it. So what is happening with the Tāmaki Collective redress bill the Māori Statutory Board and the types of changes in Auckland City itself provide obvious tensions but will provide I think helpful learning points about how we as a nation can go forward taking into account the aspirations of Māori who want to contribute to the aspirations of New Zealand.I had not intended on taking too long a call on this third reading speech except to say: what a challenge. What a challenge it must have been to get 13 iwi together to come up with a model of management for some of the most iconic places in Auckland that are well renowned the names of which the Minister has talked about. What a challenge it has been to assure the broader Auckland community that this is a positive way of looking at how the future of maunga within Auckland can be better managed. What a challenge in terms of identifying a new governance structure and a commercial structure that could represent the collective aspirations of the iwi represented in this settlement but it has been achieved.Today’s third reading is really an opportunity for Parliament to look at the settlement in its totality—the consequences leading to such an approach but also the opportunities arising from it. I for one want to mention only two things that challenged us at the Māori Affairs Committee that were somewhat significant. One was regarding Watercare Services—no surprise to many. The ongoing thirst of Auckland for meeting the needs of growth for sustaining the thirsty Auckland if you like gets to a sharp point when you talk about infrastructure and providing water to the city. The type of debate that the select committee had around Watercare Service’s ongoing and future requirements was interesting in so far as this settlement was concerned. Were we to absolutely I guess embrace the debate that Watercare Services had there would have been a reverting to the status quo that Watercare Services would deal with the Auckland Council for its future needs and consenting processes.However we did not go that way. We were assured by the good representation of Paul Majurey I might add probably from his experience in this space that there was enough scope within the way in which the authority is intended to operate that the existing easements and the discussion around how future easements would happen would be able to be achieved under what was proposed in the bill. So we did not change it. We accepted Watercare had issues. We accepted future demand could be a prospect that might impact on areas covered in this particular settlement but that is a process and the process can be covered in the bill.The other thing that challenged us—this is probably more a broader point of principle and it came to a sharp point because we have got so many different iwi in this settlement—was place names. You will remember that a colleague of mine who has since left the House and is now in the Pacific challenged the thinking of us as Māori members that if we cannot name a place or consider that a place has a Māori name then perhaps we do not have any connection to it. I accept in part what he was challenging us to do which was decide on a name but many of the iwi will see that as we pursued information around what the challenges were here it was different histories and layers of time where there are two names a couple of names at least for the same place.We investigated whether the New Zealand Geographic Board could have three Māori names or two Māori names for the same place—all too difficult. So where there was an agreement on one name that is an easily achievable outcome. Where there were two names or so such as that for Mount Albert: Ōwairaka and Te Ahi Kā a Rakataura; Mount Roskill: Puketāpapa and Pukewīwī; Mount St John: Te Kōpuke and Titikōpuke—where those types of scenarios existed there was a process where the New Zealand Geographic Board could gazette two Māori names and it would be on the record so to speak but for official purposes it could not be recognised in what we commonly understand as dual naming.So maybe what this settlement has done in this instance is urge us to think through how going forward we might better capture what is intended which is a full telling of the New Zealand story. Auckland City over time has been flooded by a number of iwi. A number of histories have come into play and it has been flooded by a number of other people. But that should not prevent the accurate telling of our story and the accurate capturing of our names.I have taken something from the settlement in a positive way that if we could do anything we might in the future look at the New Zealand Geographic Board and how it accurately captures the names of our special places. I am under no shadow of a doubt that with a commitment to and an intensity of focus on what is in the best interests of the collective members under the settlement that has been presented to the House today good things can happen. Great opportunities are ahead but the biggest opportunity Mayor Len Brown is how we immerse our way of working through this type of model within the broader issues of Auckland City so that the city as a whole can benefit from the fruits of better engagement with iwi within the isthmus of Auckland. Nō reira ki a koutou katoa tēnā koutou tēnā koutou kia ora mai tatou.Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):Tāmaki Makaurau Tāmaki Herenga Waka Tāmaki Herenga Tangata nau mai haere mai. Tēnei te mihi atu ki a koutou ngā kanohi o ngā momo kōrero ngā uri o te hunga kua mene atu ki te pō. Tēnā koutou tēnā koutou tēnā koutou katoa. E ngā hoa mema o te Whare tēnā tātou i Te Wiki o Te Reo Māori.[Welcome Tāmaki of a hundred lovers Tāmaki the mooring place of many canoes Tāmaki the mooring place of people welcome. I acknowledge you as genres of discourse and descendants of those who have assembled in the world of death. Greetings acknowledgments and congratulations to you all. And greetings to you fellow members of the House in this the week of the Māori language.]In June 2009—5 years ago—Sir Douglas Graham as my negotiator made a presentation to the iwi of Kaipara Tāmaki and Hauraki in Ellerslie. He invited more than 21 iwi and hapū to enter into negotiations at the same time for both iwi-specific and collective settlement negotiations. The proposal was bold and could have gone the way of other attempts to restart negotiations across the region. As Sir Douglas said to me in his report: “To achieve the desired result everyone involved will have to work cooperatively. It will take inspired leadership by all involved.” Well today we complete the collective settlement process we began with the 13 iwi of Auckland who came together to form Ngā Mana Whenua o Tāmaki Makaurau otherwise known as the Tāmaki Collective.I want to acknowledge those leaders and negotiators who were here at the start of negotiations but who are not with us today. These are people like Walter Taipare of Ngāti Maru Hāriata Gordon of Ngāti Pāoa Jim Nicholls of Hauraki and Takutai “Doc” Wikiriwhi Puawai Rāmaka and Jolene Patuawa of Ngāti Whātua. I also want to acknowledge the negotiators for the 13 iwi of Tāmaki who came together to form that collective many of whom are here in the House today. Your inspired leadership has brought us to this point and it would be remiss of me not to particularly acknowledge the tremendous work done by Paul Majurey as chair of the collective. He has been simply fantastic.The negotiators and the iwi they represent are the descendants of people who intensely settled Tāmaki. They turned it into a place of grand fortifications and rich gardens of countless pā and kāinga. The maunga of Tāmaki are also the burial places of great chiefs who fought and who made peace and whose descendants also witnessed the coming and going of lone trees on the top of Maungakiekie. The redress delivered through this bill will provide impetus to preserve that very important history.The 14 maunga that are at the centrepiece of this settlement are treasured cultural landmarks for both iwi and the people of our land. They merit the proposed application for World Heritage status given their outstanding natural and cultural significance which transcends national boundaries. The collective deed and this bill will vest the maunga in the Tāmaki Collective to be held as reserves for the common benefit of the collective and the people of Tāmaki.It is important to emphasise that third-party interests and all rights of public access will be protected. But by doing so the Crown recognises the customary interests of the iwi in the maunga and in a reciprocal manner typical of their generosity the iwi of the collective acknowledge the interests of all people in Auckland in the same.The Auckland Council which was coming into being as Sir Douglas was making his proposal has also demonstrated inspired leadership. Mayor Brown and his council will continue to be crucial to the settlement and to the World Heritage status application. I acknowledge his presence today and thank him for coming and I also thank Penny Webster. They have been working with the Tāmaki Collective to ensure the co-governance arrangements for the volcanic cones are a success. This third reading as for all settlements that come before this House is the end of the beginning and I very much look forward to seeing the relationships that have been formed between the council and iwi develop further and bring very positive results.There are other elements to the settlement that give me an opportunity to thank my colleagues. The islands Rangitoto Motutapu Motuihe and Tiritiri Mātangi will be gifted to iwi and then gifted back with the exception of the summit of Rangitoto which will remain in iwi ownership with reserve status. The Minister of Conservation will be one of the partners in stronger co-governance arrangements for these islands and other important conservation land in the region. I hope and expect that these new co-governance arrangements will be conducted in the spirit of generosity that the gift represents.The settlement also includes an agreement with the Department of Building and Housing that the Minister of Housing supported ahead of this settlement being concluded. As a result we have already seen a demonstration of the possibilities of the partnership in the development of 280 affordable houses under way at Weymouth. The Tāmaki Collective will also receive right of refusal opportunities for Crown land across the isthmus and I am delighted the University of Auckland and UniTec have agreed to be part of that opportunity.Parliament will now be aware that the collective deed and this bill do not settle any historical claims but are instead one part of Treaty settlements with the iwi and the hapū that will continue to be completed in this region. This collective settlement has also been the springboard for the comprehensive settlements that we have reached with two of the three of the members of the Ngāti Whātua rōpū with the last agreement in principle being reached hopefully very shortly and one deed of settlement with Te Kawerau-a-Maki of the Waiōhua rōpū and with three more deeds on their way. We are also near completing settlements with the five iwi of the Maratuahu rōpū.So once more in closing I want to acknowledge the negotiators for the iwi. As I have mentioned on previous occasions Treaty settlements take courage and perseverance and collective negotiations amplify that. I also cannot conclude without acknowledging my indefatigable negotiator Michael Dreaver—it is a great word. A First World War dreadnought was named Indefatigable and that is a bit what he is like—absolutely committed to the task. One moment he is meeting with Ngāti Hei; the next day he will be meeting with Ngāti Whātua and discussing the Kaipara Harbour. He is always positive and dedicated to the task and I appreciate his very hard work.To each of the iwi who make up the collective: Ngāi Tai ki Tāmaki Ngāti Maru Ngāti Paoa Ngāti Tamaoho Ngāti Tamaterā Ngāti Te Ata Ngāti Whanaunga Ngāti Whātua o Kaipara Ngāti Whātua Ōrākei Te Ākitai Waiōhua Te Kawerau-ā-Maki Te Patukirikiri and Te Rūnanga o Ngāti Whātua I look forward to a day in the not too distant future when we can say that all historical Treaty grievances in Tāmaki-makau-rau are settled. This is a great day for Auckland and it is a great day for our country. I commend the bill to the House.KELVIN DAVIS (Labour):Tēnā koe e te Kaihautū. Tēnā koutou e ngā kārangaranga hapū iwi o Tāmaki-makau-rau. Tēnā rā koutou nā koutou i takahia mai pērā i a Ngāi Tūhoe i mua i a koutou i te ata nei. Nā koutou i takahia mai te tuarā o Te Ika-a-Māui ki a tātou i konei i Te Upoko-o-Te Ika ki te whakarongo ki tēnei te pānuitanga mutunga o tēnei pire tā koutou pire. Kua rongohia hoki i ngā ingoa i w’akahuatia e te Minita mō rātou i tīmata ai tēnei haerenga ā-tinana i ērā tau i mua ēngari hore kau kei konei ā-tinana ēngari kei konei rātou ā-wairua. Nā reira mihi kau ana ki a rātou te hunga mate rātou kua whetūrangitia. Haere e ngā mate ēngari hoki mai tātou ki a tātou anō te hunga ora.[Thank you Mr Assistant Speaker. Greetings to you the subtribal and tribal callings of Auckland. A real tribute to you collectively who like Ngāi Tūhoe ahead of you this morning travelled here. You traversed along the back of the North Island to us here in Wellington to listen to this final reading of this bill your bill. I also heard names mentioned by the Minister of those who personally attended meetings at the start those years ago but are not here physically today except spiritually. So I pay a tribute to them the dead who are no longer here. Farewell the dead but let us the living come back again to ourselves.]I would like to just carry on in the vein that the Minister has started in and acknowledge all the hapū and the iwi of Ngā Mana Whenua o Tāmaki Makaurau Collective: Ngāi Tai ki Tāmaki Ngāti Maru Ngāti Paoa Ngāti Tamaoho Ngāti Tamaterā Ngāti Te Ata Ngāti Whanaunga Ngāti Whātua o Kaipara Ngāti Whātua Ōrākei Te Ākitai Waiōhua Te Kawerau-a-Maki Te Patukirikiri me ngā hapū atu o Ngāti Whātua tēnā koutou.This bill in its preamble explains what the Minister has just said—that this bill is separate to the Treaty claims. The iwi and hapū constituting the collective known as Ngā Mana Whenua o Tāmaki Makaurau have claims to Tāmaki-makau-rau based on historical breaches of the Treaty of Waitangi by the Crown. Those settlements are happening in a parallel process. But this bill redresses other issues around the maunga and the motu of Tāmaki-makau-rau. All the iwi have interests in these maunga and these motu of Tāmaki-makau-rau and they all have interests into the future.I would like to acknowledge also the words of the bill that say that “The maunga and the motu are taonga in relation to … the iwi and hapū …” and those iwi and hapū have always maintained a unique relationship and they have never forgotten their intergenerational role as kaitiaki. I think it is really important to explain that to the motu and to the country and to reiterate the relationship that we as Māori have with our maunga. We could relate it I guess to the Egyptians when they go out and build their own maunga by way of a pyramid or to the Incas building pyramids but we Māori are a bit smarter. We do not take 30 years and 20000 slaves to build our monuments. We have what the provider gave to us arā o tātou maunga and they have much significance to us.Therefore it upsets us greatly when we see that over the years such as in Tāmaki-makau-rau the maunga there have been quarried have been mined and have had structures built on them. It would be similar to our going over to Egypt and dismantling a part of the pyramids to build a bit of a road somewhere. People can understand that that would be a tragedy and would an insult to the Egyptian people and I hope that they understand that by quarrying away our maunga taking chunks out of them building bits of pieces out of them for roads for example it is an insult to us as Māori. We have this special connection. I do not think we have to justify our special connection; it is just the way it is for us. We understand it.This bill has taken a number of years to get to this stage. It started as the Minister for Treaty of Waitangi Negotiations said in July 2009 with negotiations between the Crown and Ngā Mana Whenua o Tāmaki Makaurau. A framework agreement was signed in February 2010 a record of agreement was signed in November 2011 another deed encapsulating a few things was initialled in June 2012 and on 8 September 2012 a deed was signed. But in order for that to all bear fruit this legislation had to be enacted and here we are. Of course legislation does not happen overnight. This bill has taken a number of years to be drafted to go through the process of the first reading the second reading the Committee stage and the select committee hearings and now we have reached this stage where the legislation is almost complete.The Crown framework agreement has some very valid points to it and I just want to find the particular part where it says: “The Crown recognises that the iwi/hapū members of Ngā Mana Whenua o Tāmaki Makaurau have legitimate spiritual ancestral cultural customary and historical interests in the maunga of Tāmaki Makaurau.” Earlier on I heard the Minister of Māori Affairs Pita Sharples say that we have come a long way in 10 years when we heard about the Minister talking about taniwha and I think it is fantastic that we are now hearing about legislation that is legitimising our spiritual our ancestral our cultural and our customary and historical interests. We have come a long way when we can talk about—and we do not have to justify to anybody else—our spiritual and cultural connections. It is part of what makes Aotearoa a beautiful place and a wonderful country to live in. I know that there will be knockers. I know that there will be people out there who do not understand that and who do not want to understand it but that is their loss.It was interesting to hear and to note in the bill that the motu will be given to Ngā Mana Whenua o Tāmaki Makaurau and then they will be vested back or given back to the Crown. That reminds me of a saying of an ancestor of mine who wanted to hold a patu pounamu of our tupuna. It was in the keeping of his relatives but he wanted to hold it one time in his lifetime. He said: Hōmai ki ahau kia puri kai e aku ringa i mua i tōku matenga—“Let me just hold it for a moment in my lifetime.” It is a similar concept to what is happening in this bill where the motu are being handed over and are then being handed back. I think it is honourable and I think Ngā Mana Whenua o Tāmaki Makaurau need to be acknowledged for that.Also I think we need to reassure New Zealanders and Aucklanders that when the maunga are vested to Ngā Mana Whenua o Tāmaki Makaurau there are parts of the bill that guarantee Aucklanders and New Zealanders access to those maunga. They will still be able to enjoy them. There will still be reserves that all the people of New Zealand can enjoy. This is not about exclusive ownership; it is actually about the gift of sharing. For that I thank you all for your generosity to us as a nation.I must also acknowledge the Minister for Treaty of Waitangi Negotiations. My dealings with Minister Finlayson in terms of all Treaty settlement issues have been only honourable and honest and open. I acknowledge you for the hard work that I know you put in Minister and I know that your hardest work is yet to come by settling our Ngāpuhi claims. With that I acknowledge everybody here. I thank the House and I am happy that the Labour Party supports this legislation. Kia ora.DAVID CLENDON (Green):Tēnā koe Mr Assistant Speaker. Kei te mihi o te rā ki a koutou. It is a genuine pleasure and privilege to speak on behalf of the Green Party to affirm our support for this legislation the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill and may I add our welcome to the representatives of ngā iwi and ngā hapū of Tāmaki-makau-rau the dignitaries and the other stakeholders from Auckland Tāmaki-makau-rau who have made the effort to be in the House today. Welcome to our place and indeed welcome to your place. It is a pleasure to have you here.This bill has some unique features not least of all that unlike other settlement bills it does not in fact settle historic grievances or historic claims. As the Minister for Treaty of Waitangi Negotiations has accurately pointed out this is a redress bill. The individual claims of iwi and hapū relating to breaches of te Tiriti over time are being dealt with in a parallel process. Some of them are at an advanced stage of settlement. Others have some way to go yet. But it has been described as an elegant solution and I actually tautoko that. It is an interesting approach and I think a very positive one and it will have some very positive outcomes to it.I think the submission last year from the Tāmaki collective noted that this legislation as it will pass today is an outcome of negotiation of diplomacy and of compromise and that is clearly true if one reads the content and the spirit of the bill. There has been negotiation and high-level diplomacy within and between iwi and hapū and other stakeholders and of course compromise. In politics in political circles compromise often has a negative connotation to it but I think compromise arrives at a consensus position—a position where perhaps nobody has got everything they might have wanted but everybody can see that there is something in it and that this is a solution and an outcome that people can live with and that serves the interests of the maximum number of people. I think in that sense it is a good outcome. It is a testament to the power indeed of negotiation of diplomacy of compromise and of achieving consensus as to what is the best way forward out of very complex and very difficult situations.The preamble talks about the maunga and motu that are affected in this legislation—they are named in it—as being taonga in relation to which iwi and hapū have always maintained a unique relationship and where those iwi and hapū have honoured their intergenerational role as kaitiaki. I would just like to take a moment to reflect on the nature of kaitiakitanga. I would not claim to have any profound insights into the depth of the meaning of those words of kaitiaki and kaitiakitanga. One thing I am sure of is that an assertion of kaitiaki status is an assertion of a bundle of rights to occupy to use and to manage. But also I think profoundly it an acknowledgment of responsibility and of obligation. I think those who would criticise the Māori assertion of rights miss the fact that it also is an acceptance of significant responsibility and obligation to the past to the present and to the future. I think it is the sense of responsibility and obligation that drives Māori that is one of the key drivers of Māori determination to see our grievances settled and to see wrongs put right. I think it is important to continue to recognise that and to perhaps reflect that it is a very complex matter and complex situations and relationships have evolved over time.The legislation speaks of restoring ownership of certain maunga and motu and that is the word we do not often see—“ownership”. That is about as strong a statement as one could wish to see in a piece of legislation related to te Tiriti breaches over time. It provides mechanisms by which iwi and hapū can exercise mana whenua and kaitiakitanga. And of course we have the trustee model and the other various and quite complex mechanisms by which the spirit and the intention of this bill would be implemented. It talks about the first refusal regime which will enable those iwi and hapū to build an economic base for their members. That is a critically important part of this whole—the fact that we are tired of hearing about Māori at the wrong end of all the social statistics. Empowering Māori by putting back into their hands the means to build an economic base in a Māori way and in a way that serves the interests the beliefs and the values of Māoridom is a very powerful part of this legislation.It is very timely and I am personally pleased as I am sure we all are that this legislation is being passed today. This Parliament is very close to its end. There are only 3 more sitting days. Again the submission from the collective last year made a note that there is a significant opportunity cost. Any delay in passing this legislation would put back the time at which the iwi and hapū can begin to build their economic base as well as having their mana whenua status acknowledged. So it is good. It is a pleasure genuinely to see this passing before the expiry of this Parliament.It is probably hard to overestimate the significance of some of the maunga and the motu that are dealt with in this legislation not only to Māori but to the sense of identity the sense of place of all Aucklanders and indeed all New Zealanders. I think you would be hard pressed to think of a single more iconic or more representative landscape feature to all Aucklanders than Rangitoto. It is in my view at least the singly defining feature of that area of that city and of that region. I think that the other maunga the cones the motu Motutapu Island Recreation Reserve Maungawhau and Takarunga are places with which Aucklanders identify very closely—Aucklanders Māori Pākehā tauiwi. These are places that define what it means to be a resident in that place and to feel some attachment to it. So I think the importance of the ways in which this settlement this redress bill has advanced is very difficult to overestimate. It has put in place the mechanisms as I said.It is the outcome of some very very hard work I suspect over time for a lot of parties. I think I commented at the earlier reading that although on the one hand I would very much like to have been on the Māori Affairs Committee I also recognise that it would have been a significant challenge to the members of that select committee to shepherd this legislation through in a way that continued to be acceptable to all partiesI acknowledge the work of the select committee and indeed of the Minister in successfully bringing this to the House in a form that I believe will be acceptable to all parties.A great deal of work has been done but in another very important way the work really is only beginning and that has been alluded to by a number of speakers. The collective has a significant task ahead of it as does the council and as do other stakeholders in this—the NGOs the Department of Conservation and so on—all of the people who will have to continue in a spirit of cooperation to ensure that the spirit and the letter of this legislation is implemented in a timely fashion and in a way that does serve the collective good the good of the most. So on behalf of the Greens I reiterate our absolute and enthusiastic support for this legislation. We offer our very best wishes to all of those for whom the work is just beginning. Kia ora.Hon TAU HENARE (National):Kia ora Mr Assistant Speaker. How bloody appropriate that I stand in the House for the last time and before the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. As a born and bred Aucklander from the huge suburb of Ōtara for the first 20-odd years and then the last 30-odd years out in the west I think it is appropriate—for me anyway—to talk about the passing of this redress bill. I will not traverse the finer points of the legislation here but I will make some hopefully pertinent points along the way.Thank God that Rangitoto is not the Sky Tower or thank God that the Sky Tower is not the icon of Auckland. The icon of Auckland is Rangitoto. When people see it they know it is us; they know it is Auckland. Can I make a bold statement—that would be something new—that overseas they actually take pride in having two names for a street for a football stadium or for an area. All we need to do is look at Wales. Why is it so hard for us to get our heads around it? Why is it so hard for us to recognise that it is mana-enhancing to take a line from the Māori Party for an area and for a nation? If we want to be big players in the world then should we not be the ones who are leading instead of looking around for somebody to follow? We can do this here.The bold statement is that all the people who are listed on page 19 of the bill—“Ngāi Tai ki Tāmaki; Ngāti Maru; Ngāti Pāoa; Ngāti Tamaoho; Ngāti Tamaterā; Ngāti Te Ata; Ngāti Whanaunga; Ngāti Whātua o Kaipara; Ngāti Whātua Ōrākei; Te Ākitai Waiohua; Te Kawerau ā Maki; Te Patukirikiri; and hapū of Ngāti Whātua other than Ngāti Whātua o Kaipara and Ngāti Whātua Ōrākei whose members are beneficiaries of Te Rūnanga o Ngāti Whātua including Te Taoū not descended from Tuperiri”—all those people are the original urban Māori. We think it is the Manukau Urban Māori Authority and we think it is Te Whānau o Waipareira Trust. Guess what? It is you.As a long-time resident and continuing to be a long-time resident of Tāmaki Makaurau personal thanks for having me because that is actually what it is all about. It is about recognition. It is about recognition of the people who are there the mountains the rivers the lakes and even the little streams that run at the back of your property. It is recognising that there is actually a history that has gone before; that it did not just start on Monday. It started thousands of years ago and we should revel in it.Yes it is going to be a hard task for the city council and the collective to move in the direction that the bill sets out but is that harder than what the Gazan people are facing today? No it is actually very very easy and with a bit of goodwill from everybody the Crown included these things can work and they can work for the benefit of the nation.I want to thank a couple of people in the audience: Lillian Tahuri who was my executive assistant when I was a Minister and kept me out of trouble and also Glenn Webber who cut his teeth in my office and now he has gone on to better things hopefully. On a personal basis it is sad that I will not be part of the ongoing Treaty settlement parts of this House because I actually think that is something that the House itself—not this Government and not the Opposition but the House—should be proud of; that we can work through a series of issues in front of us and come up with a generally accepted way forward. There is always going to be somebody outside the circle throwing stones and saying: “No this is not the right way to do it.” But generally the nation supports the work of iwi Māori and the Crown.Can I just talk briefly about one part of that process and that is the select committee process. I find it abhorrent that people who come to the House and get stuck into bits and pieces of a bill do not partake in the select committee process.You know I admire people who front up to the select committee. Whether they are MPs or not they front up to the select committee and they give their point of view so no one can accuse them of never espousing what they really think. But to come into the House and purely and simply for publicity purposes screw it up—even the historical background that some people quote—is absolutely wrong.My wish is that the Māori Affairs Committee goes on with its work in the way that we have done it for the last however long. It has been a highlight of my career to be chairperson of the Māori Affairs Committee. I have been on the select committee since 1993.Phil Twyford: You’ll be back.Hon TAU HENARE: Yes I could be—whatever party is going I suppose. I see the Māori Party is in trouble so maybe; I do not know.Maggie Barry: The Greens are beckoning.Hon TAU HENARE: Oh no not the Greens. My wish is for the House to carry on its good work in a very timely manner and also in a very collegial manner. I wish all my colleagues from everywhere in the House—I have enjoyed your company; yes everybody’s company even Trevor’s.The ASSISTANT SPEAKER (H V Ross Robertson): Order!Hon TAU HENARE: Even the Hon Trevor Mallard’s. I do say this though in all honesty: I do hope that we look at the power of select committees. We must move away from being just a rubber stamp. I think giving select committees the ability to manoeuvre more would be a good thing. We need to look at some of the other nations around the world. But I am sure that will happen one day. Nō reira aku mihi ki a koutou katoa e aku tēina me aku tuākana. Tēnā koutou kei a koutou Tāmaki-makau-rau.[And so my accolades to you all younger and older siblings of mine and to you collectively Auckland.]Big ups. Go the Blues. Go Queensland. I will see you later.PHIL TWYFORD (Labour—Te Atatū):E ngā mana whenua o Tāmaki nau mai haere mai ki te Whare Pāremata e takatū nei. E ngā rangatira huri noa i te Whare tēnā koutou tēnā koutou tēnā tātou katoa.[Welcome to you the ones who have territorial rights over the land of Tāmaki welcome to the House of Representatives waiting here in readiness. To you esteemed ones throughout the House greetings and accolades to you collectively and to us all.]I want to greet the 13 iwi and hapū who are here today to congratulate you and the Minister for Treaty of Waitangi Negotiations the negotiators and the officials and the Māori Affairs Committee and even the Hon Tau Henare on all the work that has got the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill to this final stage. As an Aucklander and as Labour’s Auckland issues spokesperson I am very happy to be able to take a call in this debate. Labour welcomes and celebrates this important milestone in our city’s postcolonial history. Notwithstanding the progress of individual iwi claims this bill—which is dealing with 15 of the volcanic cones four islands in the gulf and the lands in between—recognises the collective and shared interests of the iwi.Tāmaki-makau-rau as our country’s biggest city faces some big challenges as we debate almost every day in this House. We have to catch up on an infrastructure deficit that has left us with a public transport system in desperate need of upgrading. We have not been building enough houses and the shortage has driven house prices beyond the reach of ordinary people. The city’s economy is producing neither enough jobs nor enough good well-paid jobs for our young population. But I suggest that laying the foundations of an inclusive democratic society based on a shared sense of fairness and a collective stake in our future prospects is just as important if not more important than the more bricks-and-mortar tasks of improving our built environment fixing infrastructure and growing the economy. Settling the Treaty claims of Tāmaki-makau-rau is the starting point for building that inclusive democratic society.For me personally the story of Ngāti Whātua o Ōrākei from colonisation through to the post-settlement era has been one of the defining stories of Auckland. As a young man who watched amazed as the Government of the day sent the troops in to remove Ngāti Whātua and their allies from Bastion Point in 1978 I can say that it was an honour to be in the Chamber 35 years later for the passage of the Ngāti Whātua Ōrākei Claims Settlement Act. Knowing that history and understanding the experience of tangata whenua over a couple of centuries is essential to knowing and understanding the city we live in the places that we move through each day the people we live alongside. A commitment to settling these historic claims is for me a must-do if we are to move forward together with Māori fully engaged in the life and the economy of our city.So it is about justice and addressing past wrongs but equally important this process is about ensuring that Māori are at the table exercising leadership whether it is in the governance institutions the board rooms the media or as advocates environmentalists—in any and every walk of life.The transition from grievance to Treaty claim to settlement and post-settlement might seem like a long process to some people but the journey of the Tāmaki Collective actually shows I think how rapidly the shift has occurred from claim to settlement to post-settlement. The collective’s role as an investor and developer in the Weymouth housing project is a symbol of that and great to see.Thinking about the future of Auckland I believe that one of the biggest challenges we face is how to unleash the talents and the energy of our young people and our increasingly youthful and brown population. It is they who are too often not getting the best out of the education system too often trapped in the lowest-paid jobs unable to own their own homes struggling to break through and feeling on the outer. Successful leadership of our city over the next generation will tap into our young brown mega-diverse Polynesian city and build an economy and an identity that sees this and the extraordinary creativity and energy that it brings as an asset and not as a liability. For me settling the historic claims is an important building block for that vision. I see in the gallery Mayor Len Brown with Councillor Penny Webster and I want to acknowledge the mayor’s commitment to that agenda.Secondly this bill vests 14 of the region’s maunga in the iwi collective to be managed under a co-governance regime. Four of the motu—Rangitoto Motutapu Motuihe and Tiritiri Mātangi—will also be part of a vesting arrangement that recognises the iwi and hapū’s special association with them. The maunga and the motu—they are taonga for all our people. They are an inseparable part of what Auckland means and of who and what we are as a city. This morning on Radio New Zealand Ngārimu Blair put it beautifully when he said: “They represent the places where our people lived where they loved where they were buried where they cried and where they fought.” This amazing field of volcanoes is a daily part of life in Auckland and at any given moment when you look up your gaze will just as likely fall on one of the maunga. They are how we navigate our way around the city streets and they are where we go to show off our city to visitors or to walk and reflect on the day ahead or the day past.Recognising the human settlement of the maunga over centuries before European colonisation is a wonderful way to acknowledge their importance to us. It is completely appropriate that their history should be reflected in co-governance and shared responsibility for the well-being of the maunga. As many have pointed out during the passage of this bill the maunga have not been as well looked after as they should have been. It is my hope that this new co-responsibility will lead to a greater overall commitment to protecting and enhancing the maunga making it easier for the public and visitors to enjoy and understand them and engaging the local community in that work. I also hope that the work will continue in seeking Unesco World Heritage status for the maunga.To conclude the passage of this bill is something to celebrate and as a fellow Aucklander I salute the hapū and iwi of the Tāmaki Collective and congratulate you on this achievement. It is always a great pleasure to be a participant in the legislative process of Treaty settlements. I know that they are no picnic for those who do the work on them but at this final stage of the process the settlements are something we as New Zealanders can be truly proud of. Thank you.Hon Peseta SAM LOTU-IIGA (Minister of Pacific Island Affairs):Tēnā koe Mr Assistant Speaker. Tāmaki Makaurau Tāmaki Herenga Waka Tāmaki Herenga Tangata me ngā iwi o Tāmaki a Ngāi Tai ki Tāmaki a Ngāti Maru a Ngāti Paoa a Ngāti Tamaoho a Ngāti Tama Te Rā a Ngāti Te Ata a Ngāti Whanaunga a Ngāti Whātua-o-Ōrākei a Ngāti Whātua-o-Kaipara a Te Ātitai Waiōhua a Te Kawerau-ā-Maki a Te Rūnanga o Ngāti Whātua a Te Patu Kirikiri nau mai haere mai ki Te Whare Pāremata.[Tāmaki of a hundred lovers Tāmaki the mooring place of many canoes and people and the tribes of Tāmaki NgāiTai at Tāmaki Ngāti Maru Ngāti Paoa Ngāti Tamaoho Ngāti Tama Te Rā Ngāti Te Ata Ngāti Whanaunga Ngāti Whātua of Ōrākei Ngāti Whātua of Kaipara Te Ātitai Waiōhua Te Kawerau of Maki the Council of Ngāti Whātua Te Patu Kirikiri welcome to Parliament House welcome.]It is an honour to be able to stand and support the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill a bill that gives effect to the deed of settlement between the Crown and the Tāmaki Collective and recognises the interests of iwi and hapū in the Tāmaki-makau-rau maunga. Before I outline the benefits of this bill for the taonga that are to be protected and preserved into the future I want to recognise the hard work that has gone on in the past particularly my colleagues the Hon Chris Finlayson and the Hon Pita Sharples and the work that they have done and also the Hon Nanaia Mahuta and all those across the House because this is a bill that is widely supported.It is reflected also in the people who have journeyed here today from the north. I see many from local iwi and hapū as well as civic leaders. May I salute you all. Tāmaki-makau-rau is of course 25 percent of all remaining Treaty of Waitangi claims. It is a multicultural diverse area in our nation’s largest city with a sprawling geography where Treaty claims are complex. It is also the place I call home.Despite the complexity of this claim the Government has successfully and across parties increased the speed at which these negotiations have been conducted and concluded. It is a move to ensure that Māori interests are truly captured and that Māori have an economic social and aspirational road map going forward. It is a drive to provide real-time solutions that are good not only for Māori but also for the rest of us New Zealanders.We have heard that the 14 maunga in the Tāmaki Collective referred to by the colleagues will be held in trust for the common benefit of iwi and hapū within the collective and also for the people of Tāmaki-makau-rau. I am particularly pleased that maunga will be vested as reserves with public access by third parties protected. This will be guaranteed for generations to come. Co-governance arrangements will continue and we know that there is a history of such arrangements being positive. There have been issues of course but I am confident that these will be durable over the annals of time.I am here as a champion of the people of Maungakiekie where two of the maunga are located: Maungarei or Mount Wellington and Maungakiekie or One Tree Hill. Māori used Maungarei as a pā or hill for many centuries. Maungakiekie got its name as the mountain of the kiekie vine and it was one of the largest and most important Māori pā in pre-European times. This particular maunga of course holds significance for the local community of Maungakiekie and it is symbolic for the people of Tāmaki-makau-rau but it is also iconic to our nation of Aotearoa New Zealand. With the third reading of this bill today the possibility of replanting a tree on Maungakiekie is within reach. It has taken a while to get here but the interests and aspirations of iwi and hapū have been paramount in getting to this point. They treasured this maunga well before it was One Tree Hill and they are the definitive guardians of Maungakiekie.I am proud that the Government has been able to come to a settlement when previous negotiations have been stalled. This third reading today means that certainly I can go back to my community and tell them that the future of their maunga is secure. Maungakiekie and Maungarei are more than just names. When I travel not just as an MP but as a Minister people ask me about the maunga and how it defines my community and also our city and our nation. It is a symbolic fixture on the nation’s mind. It is an international drawcard. It has been captured in a famous song by U2 of course and it is a major attraction as it stands.The potential for us to showcase this taonga for the appreciation of the world is unlimited. Of course the Auckland volcanic field can now be nominated as a World Heritage site and I know that there is work going on for a feasibility study on an application for this to occur. It aligns with the purpose of the Treaty settlements. The new Maunga Authority will be our gateway to the interests of these maunga consisting of iwi and council representatives. It will govern the iconic Auckland maunga.I want to end by just saying that I hosted a number of young leaders from One Tree Hill College with their principal Mr Coughlan this morning. They were all fresh-faced and young and reflected the face of Tāmaki-makau-rau. There are many Māori Pākehā Pacific Asian and other ethnicities. These young people were well aware of the history of their home as I am and we will never forget our history particularly our Māori tradition and the injustices that went with that history. However in remembering those who have passed and gone on we can also anticipate our future and that was seen in the children of One Tree Hill College today. This bill is exciting for our city and my community. It aims to redress past hurts but is always forward facing. It is a real solution to real issues and I support this bill unreservedly.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti):Tēnā koe e te Kaiwhakahaere o te Whare. E ngā mana whenua o Tāmaki-makau-rau nau mai haere mai ki tō koutou Whare. Nō koutou te rā me te wā. Tēnā koutou e hui tahi nei i te Whare ki te whakamana i ēnei kerēme i tēnei pire. E tautoko ana ahau i ngā mihi ki ngā mana whenua o Tāmaki Makaurau.[Thank you Mr Assistant Speaker. Welcome to the ones who have territorial rights over land in Auckland welcome to your House. The time and day is yours. Greetings to you assembled together here in the House to give effect to these claims in this bill. I endorse the accolades accorded to those who have territorial rights over land in Auckland.]It gives me great privilege and I am proud to stand in support of this third and final reading of this bill the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. Can I say again a warm welcome to our visitors in the gallery today and to the families who are joining us via TV or listening through the radio. Like previous speakers have said this is a great day not just for the people of Tāmaki but for the nation in seeing a collective redress settlement like we have in front of us today. Just to recap: “This Bill gives effect to certain matters as contained in the deed entered into by the Crown and Ngā Mana Whenua o Tāmaki Makaurau (the collective deed). Ngā Mana Whenua o Tāmaki Makaurau is the collective name for the following 13 iwi and hapū each of which have historic Treaty claims in Tāmaki Makaurau: Ngāi Tai ki Tāmaki: Ngāti Maru: Ngāti Pāoa: Ngāti Tamaoho: Ngāti Tamaterā: Ngāti Te Ata: Ngāti Whanaunga; Ngāti Whātua o Kaipara: Ngāti Whātua Ōrākei: Te Ākitai Waiohua: Te Kawerau ā Maki: Te Patukirikiri:” and Te Rūnanga o Ngāti Whātua.“The collective deed provides collective redress for the shared interests of Ngā Mana Whenua o Tāmaki Makaurau in relation to specified tūpuna maunga (volcanic cones) motu (islands) and lands within Tāmaki Makaurau. It does not settle any historic claims. Instead settlement of the historical claims of each iwi and hapū comprising Ngā Mana Whenua o Tāmaki Makaurau is progressing and in some cases has been completed through individual negotiations with the Crown. However the collective redress provided by the collective deed will ultimately form part of each of these individual iwi and hapū settlements.Negotiations for collective redress in respect of the shared interests have been underway since July 2009. On 12 February 2010 Ngā Mana Whenua o Tāmaki Makaurau and the Crown signed a Framework Agreement that included redress in relation to the following: vesting of certain maunga and co-governance with the Auckland Council over those maunga; and a long-term right of first refusal over land held by the Crown in Tāmaki Makaurau; and a process for resolving historic Treaty claims relating to motu and harbours. On 5 November 2011 Ngā Mana Whenua o Tāmaki Makaurau and the Crown signed a Record of Agreement confirming the agreements reached on collective redress to be provided for in a deed. The deed was initialled on 7 June 2012 and first signed on 8 September 2012.The Crown and iwi and hapū leaders of Ngā Mana Whenua o Tāmaki Makaurau look forward to implementing the deed and legislation along with the specific settlements and hope that these will create a platform for the enduring relationships envisaged by Te Tiriti o Waitangi.”Like all Treaty claims there are unique qualities about this one. One that clearly sets this claim apart from all others is getting 13 hapū and iwi groups to the table. As a former negotiator of Rongowhakaata claims I note that we had 13 negotiators sitting around the table. We unlike you could settle in a collective settlement so I take my hat off to you all that you were able to persevere and stay at the table. I know that there would have been some compromising along the way but here we are. This bill represents your effort and your commitment to seeing this day to its fullest extent and the passing of this important piece of legislation. So I want to acknowledge you and your fortitude and your commitment to the mahi and getting us here.The second unique aspect of this bill that stuck out for me is the changing face of Tāmaki-makau-rau and I do not mean that in terms of the people who are there but the changing face and the rightful recognition of mana whenua. The gifting of these maunga and motu back into your care is not just the process of gifting them and setting up governance arrangements; the unique part of this bill that I see which sticks out for me is the stories that sit behind those taonga of yours and the sharing of them. I can see the benefit that those stories are going to have for all young people who will be fortunate enough to be schooled in Tāmaki-makau-rau. So I can see without a doubt on that level that the sharing of your history and your stories through all our schools through Tāmaki is going to be a benefit to the nation. So I do want to acknowledge that and recognise a unique part of this bill.There are people who have obviously resided in Tāmaki who have spoken passionately about this bill. I have never lived in Tāmaki myself. I know I have missed out on a lot but I have paddled in my younger days around the motu of Rangitoto. In my outrigging days we had a crew that went up. It was the largest race in New Zealand. It was called the Hauraki Hoe. It was 70 kilometres and we would leave from Birkenhead under the harbour bridge and paddle around not just Rangitoto Island but all the outer islands as well. It used to be a 70 kilometre paddle and I would like to boast that our crew from Wellington that journeyed up there was successful the year I did it. That is my small claim to acknowledging you all in the gallery and the importance of the passing of this bill.It would be remiss to not acknowledge colleagues in this House—obviously the Hon Chris Finlayson for his hard work in getting us here today and my colleagues on the Māori Affairs Committee ably chaired by the Hon Tau Henare. I want to thank all the officials who helped us get to where we were as a result of the discussions we had at the committee. Just in closing there are two people here who know Tāmaki way better than I do who made decisions to move on and I want to go on record especially to acknowledge them. As a member of Parliament for just over 12 months I have enjoyed working with them and they are Claudette Hauiti and Tau Henare. It has been great getting to know you in the short time that I have. I am going to miss you very much and your support around the Māori Affairs Committee but I know it will not be the last time I see you and I wish you all the very best. I commend this bill to the House. Kia ora.MAGGIE BARRY (National—North Shore):Tēnā koe Mr Assistant Speaker. E ngā mana e ngā reo e rau rangatira mā tēnā koutou katoa. [Thank you to the authorities voices and leaders of a hundredfold. Greetings to you all.]It is indeed a historic occasion and a very great honour for me as the member of Parliament for the North Shore to take one of the final calls in today’s debate on the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. It has been a long time coming. I acknowledge all of the people who have worked so hard in making today a reality.For me as a member of Parliament which includes the area—the republic they call it sometimes—of Devonport I would have to acknowledge that at times in this process I have felt ashamed of some of the people in my electorate with some of the attitudes that they have displayed. I think that Ngāti Whātua Ōrākei have done a tremendous job of being a good member of our community and of being good neighbours and if this sense of acknowledgment is not forthcoming from that community please accept it from me today as your elected representative; you are very welcome. The exciting housing developments and other initiatives that I have been briefed on by Ngārimu Blair and others are ones that will aid all of us help all of us and make us stronger in our community. For that I am very grateful and I am very grateful for your presence and what you give to us in this community.I spoke at the final reading of the Ngāti Whātua Ōrākei bill and I am very pleased to see that Grant Hawke is here today in very good health and in very good form because on that particular day it was not the case. So I am very pleased to see you here in good health this afternoon. I thank you for all the work that you have done as well. I would like to echo the sentiments of Kelvin Davis expressed earlier. In case of Takarunga my own Mount Victoria this is a Treaty settlement process that does not stop people from coming in to enjoy the maunga and the places that are treasured for us. It is access for all New Zealanders and I echo what he said—that it is not exclusive ownership and that the gift of sharing is something we can all learn from.As the chair of the Local Government and Environment Committee we have heard from Kaikōura about te korowai process which is all about gifts and gains and the collaborative approach and we have much to learn from these things as Pākehā and as legislators in this House of Representatives. As far as I am concerned today I would just like to add to what others have said before me very eloquently that these are very important and significant occasions and I thank all of you for the energy and effort that you have put in arriving at this time.I acknowledge the negotiators for the iwi the indefatigable Mike Dreaver. I would also like to make a tribute to the Hon Chris Finlayson who as our Minister for Treaty of Waitangi Negotiations said at the outset of this debate that Treaty settlements take courage and they take perseverance. Is that not the truth? He would know; he has signed 43 deeds of settlement since November 2008. He also said that this process today marks the end of the beginning.This is a redress bill but it is a very important and significant step and it is I think a very good outcome. There is much more to be done and we will do it. There is cross-party cooperation around this and we have the tenacity and the determination as a Parliament to see this through and to process these historic Treaty claims. In closing I would say that I commend this bill unreservedly to the House. Kia ora.ALFRED NGARO (National):Tēnā koe. Kia ora tātou katoatoa kia orana e Te Manea me tō tātou tangata whenua. Ā ko au te tangata nō Te Moana-nui-a-Kiwa nō Rarotonga nō Mangaia nō Aitutaki. Te patene i a koe me tia tangata tuakana me tōtō ra’i ki toto i tēnei ’are tō Pāremata. My petition to you is that this boy from Rarotonga—tōku pito ki roto Aotearoa nei—ko au anō ki toto o Aotearoa. Even though I was born here my pito is here my whānau and my family come from the islands of Manuae Rarotonga Aitutaki and Mangaia as well. So it is an honour to stand here today.I have a very short call with a very small story about the day that I arrived in Glen Innes and Panmure. A friend and I used to run up Maungarei Mount Wellington in the early hours of the morning to say our karakias and to run around the community to hear what the tuakana would say to us. As we did I remember that as I was on top of Maungarei I looked across and I could see our community and I wondered what they saw. I could see many things that were happening in that place. I could see the land of opportunity.I remember that I came away and I said to my wife one morning: “You know what came to me was the whole aspect of Joshua and the city of Jericho and that he was given a call and a mandate to take the city as big as it was.” She laughed at me and thought it was just a pipe dream. Then I just happened to have the book by Kate Holloway a historian called Maungarei and as I read the book I fell over. I looked at it and I said to my wife: “Look at this.” What she had done is that in order to date Maungarei the only thing she could do was date it to the time when the city of Jericho was actually built historically. So I said there must be a significance here. As I retold the story it simply said this: that at one time in one place Joshua was given a call from above to go and to take the city impregnable as it was. The command was to walk around the city and at one point in time to sound the trumpet and with one voice—one united voice—the city walls would come down and they could take the city.The vision that I had on that maunga of Maungarei was the fact that the spirit of unity as we hear from Psalm 133 is that when people are united with one voice then there is a blessing that flows and the ability to take the inheritance that is theirs.I simply tell that story for this reason—because even on the maungas that we are talking about today what we hear is because of one purpose and one mind the spirit of unity is what unites us and our prayer is that out of this there is more than just the acceptance of the redress but the opportunity the potential for our communities for our whānau to be able to do this.I want to salute you and acknowledge you. Maybe this boy from Rarotonga has a voice and a sense of the connection to our tūpuna to our tuakana to say that when we are with one voice and of one purpose then we truly do experience the potential in what we have come to know as the blessings that will come from this. Nō reira kia mi’i ki a tātou—there goes my buzzer—ka mutu tō tātou tuatua ki roto tēnei leo. Kia orana e Te Manea.Bill read a third time.WaiataThe House adjourned at 12.52.p.m. (Thursday)