Volume 697 Week 67 - Wednesday 12 March 2014(continued on 13 March 2014)Text is incorporated into the Bound VolumeVolume 697 Week 67 - Wednesday 12 March 2014(continued on 13 March 2014)[Sitting date: 12 March 2014. Volume:697;Page:16631. Text is incorporated into the Bound Volume.]Wednesday 12 March 2014(continued on 13 March 2014)Ngā Mana Whenua o Tāmaki Makaurau Collective Redress BillSecond ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I move That the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill be now read a second time. This bill is the result of very intensive negotiations between the Crown and 13 iwi and hapū of Auckland between 2009 and 2012. It differs from other Treaty bills in that it does not settle historical claims or provide financial redress. Rather it takes an innovative approach by providing to the iwi and the hapū in the Tāmaki region collective redress that recognises their complex interconnected interests.In this way the bill provides an important component to the settlement of the individual claims of the participating iwi who are at various stages of their negotiations with the Crown. Some iwi like Ngāti Whātua o Kaipara are now settled. Many will conclude their negotiations this year and for almost all other groups negotiations are under way and are progressing well.The bill provides collective redress to the 13 iwi and hapū of Ngā Mana Whenua o Tāmaki-makau-rau a body otherwise known as the Tāmaki Collective. Members of the collective are 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 Akitai Te Kawerau-a-Maki—with whom we signed just a couple of weeks ago—Te Patukirikiri and Te Rūnanga o Ngāti Whātua headed by that great New Zealander Naida Glavish.A key aspect of the redress provided in the bill is the transfer to the Tāmaki Collective of 14 of Auckland’s volcanic cones. These maunga will be held as reserves for the common benefit of the Tāmaki Collective and the people of Auckland. Third-party interests and public access over the reserves will be protected. The maunga will be governed by a body made up of representatives of the Tāmaki Collective and Auckland Council called the Tūpuna Maunga o Tāmaki Makaurau Authority or the Maunga Authority.If I could put on another hat as Minister for Arts Culture and Heritage I can say I have been working with Unesco over the last year to see whether it will be possible for the maunga to receive World Heritage recognition. It is a big project and it is one that will take some time to achieve if at all but we are under way on that as well.Other collective redress includes the vesting of four islands in the Tāmaki Collective and their subsequent vesting back in the Crown. A right of first refusal for 172 years over Crown-owned lands and certain Crown entity - owned land that becomes surplus is also provided for and that is a very very important aspect of the relief.Last year the Māori Affairs Committee considered the bill and the issues raised in the submissions. It received nine submissions which it heard in Auckland and it was very very encouraging that the overarching message of the submissions was one of support for the bill. I acknowledge the time that that committee spends on Treaty settlement legislation. In this bill as with other bills the committee has done an excellent job.Once again I want to acknowledge the hard work of the iwi leaders of the Tāmaki Collective and I particularly want to mention Paul Majurey who has a very busy legal practice but provides fantastic leadership to the Tāmaki Collective. I salute him for his contribution to his own iwi Ngāti Maru and also to the work of the Tāmaki Collective.I want to acknowledge the support of Mayor Len Brown and the Auckland Council. They have been very very supportive of the maunga relief and have worked hard with the Crown so that we could get to this stage. I want to thank Ministers my parliamentary colleagues and the departments and agencies that have contributed to this bill. Finally I acknowledge the tremendous work that was initiated by Sir Douglas Graham in 2009—things were a bit of a mess when we came into office in 2008; he is the one who brought the various iwi together and started to talk about the way in which we could plot a way forward—and more recently the chief Crown negotiator in the region Michael Dreaver who has done a phenomenal job over the last few years in working through both the collective redress and also working with the iwi and hapū not only of Tāmaki but also extending down right into Hauraki.This bill provides an important step towards addressing the historical claims of the iwi and the hapū of Tāmaki. I very much look forward to the bill progressing to its third reading to give effect to this innovative and ground-breaking redress. I commend the legislation to the House.Hon SHANE JONES (Labour):Ā tēnā tātou katoa i roto i tēnei ata i a tātau ngā kaitōrangapū e wherawhera nei i ngā kōrero kia tūtuki pai ai tēnei pire. Kua pau te whiriwhiri i roto i te kōmiti uiui i whakatūngia ai hei whiriwhiri hei torotoro ki waenganui i te iwi i ngā take pēnei. Nā reira tēnā anō tātou katoa.[So salutations to us all this morning as we politicians debate the contributions so that this bill is completed well. The committee tasked to consider and to take matters of this ilk among tribes have completed their part in the process. Therefore congratulations to us all once again.]I rise to support what the Minister for Treaty of Waitangi Negotiations has said but I just want to step back for a moment. Obviously my colleagues on this side of the House try as much as possible to bring a bipartisan spirit to the task of settling the claims. Occasionally it does irk us when we realise how quickly the process has gone since the current Minister has been in office but it would be trivial and churlish to talk about politics on a day like this. We do salute the fact that Sir Douglas Graham and a host of others under the leadership of the current Minister for Treaty of Waitangi Negotiations have been able to bring all these iwi together to deal with the issues of stewardship around the landscape environmental values and competing interests to do with heritage values.Let us identify why this bill the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill should be supported by this side of the House. We are still a young country and indeed it was only a year or 2 ago that a relative of my grandmother’s passed away the sister of the Rev. Māori Marsden a well-known New Zealand clergyman. I tell you when that woman passed away New Zealand lost the last grandchild of a signatory of the Treaty of Waitangi. So that tells us how young our country is. We knew that woman as Auntie Lucy. Her father was the Rev. Hoani Matenga who was educated at Te Rau Kahikatea. I do not think St John’s Theological College was around then and I will come back soon to talk about why these Māori names for the college are not in the bill but that is another matter. The Rev. Hoani Matenga’s father was Paerata. The name “Paerata” came from the transliteration of the word “pilot”. He piloted a number of the original vessels coming up into that part of the north. The name “Matenga” came from when they were baptised as Christians. That also gets me to the name “St John’s” which is another mountain that has not got the right Māori name but I will come back to that as well.When that tupuna brought the missionaries into our rohe I think that we should remember that that is an example of how we are still a young country. So if we can have institutional arrangements that go down to our mokopuna and that find a way to elevate the status of where our cultural identity meets the landscape in such a way that it will outlive our politics outlive us as we move on to either other careers or off the mortal coil that is a very noble thing to do not only for Māori not only for the Treaty but for the future of Aotearoa. We are wont in New Zealand to be pretty dismissive of aspects of our heritage and our culture because in the zest of trying to develop and grow the country as a youthful nation it is often seen as too stuffy or too expensive to spend time and money on. This is one Minister who has placed a considerable level of accent or emphasis on ensuring that that aspect of the Treaty settlement process is not left behind.Reference has been made in figurative terms to the super-city council and the role that it has played in facilitating this bill. Naturally we support those remarks etc. I have been invited to go to a meeting with the Auckland Independent Māori Statutory Board. I will go on the understanding that Naida Glavish is not there. I have not had a good batting average with Māori women over recent years so I think I might pass on that invitation if she is there. It is not just the Māori side I fear in the woman; it is the Dalmatian side as well. But let us acknowledge that the super-city has played a role here with the iwi leaders. I do recall how fractious it was in earlier times and I know that it has not been polite perhaps to refer openly to Sir Douglas Graham. Well I want to stand in this House and say that I saw him at Matua Laly Haddon’s tangihanga in Ngāti Manuhiri. When Matua Laly Haddon our famous Māori All Black of Ngāpuhi-nui-tonu died Sir Douglas Graham was there and they had no compunction whatsoever in taking him to sit with our matuas and our kaumātua. He has played a key role not only in this claim but in the earlier stages. Blemishes aside we should acknowledge the contribution that the man has made.When this bill eventually is implemented it is absolutely essential that the Crown in the bureaucracy does not forget about the obligations. I would like some reassurance at some point in time from other Government speakers that the bureaucracy itself will be given a message that the politicians and the parliamentarians do their mahi but the actual implementation takes place at the executive level of government down in the bureaucracy. It would be a very lamentable day if our kaumātua and iwi stewards find that the politicians have come and gone but there is actually an unwillingness or an inability on the bureaucracy to implement these changes. So I look forward to hearing from the other side of the House that there is some structure to ensure that these obligations which cannot be managed just by money—they cannot just be monetised—are carried out. The super-city has a problem with its rates and the cost of running the super-city. We should send a message that these issues are matters of priority in terms of the identity of Auckland City Tāmaki-makau-rau and in terms of the vitality the culture and quite frankly the health of the city. So let us hope that when the various rationing exercises take place in terms of the cost of the super-city these issues are not diminished or deprecated.I want to come back and read into the record the names for seven geographic features requested by the Tāmaki Collective. They are all beautiful names and I do not want to talk just about Rangitoto Island Te Rangi-i-Totongia-a-Tamatekapua. Those of us who spend a lot of time on the marae would know the meanings of these names but my plea is to our people on the other side of this debate. As I understand it the Geographic Board will tolerate only one Māori name and one Pākehā name. So as is the wont with our iwi they sent nine. If we want our fellow Kiwis to embrace our perspective on these things please try to sort it out at home. Mount St John I know a thing or three about by dint of having a bit to do with the Anglican Church; Te Kōpuke or Titikōpuke—not a great deal of difference between the two. I only hope that as St John went around baptising a political baptism might be visited upon these iwi leaders so that they find some unity.Puketāpapa—according to Phil Goff that is the name because it is Mount Roskill. Phil is no great Māori linguist; indeed he has raised a few eyebrows with his views about Māori over time but he says that he sounds definitely polite compared with me so I guess that is not his problem any longer—Pukewīwī. Māngere Mountain is Te Ara Pueru or Te Pane-ō-Mataoho. Mount Albert is Ōwairaka or Te Ahi Kā a Rakataura. These are names that we know from the matatua traditions. The point is these are beautiful these are indigenous names and I encourage the leaders of our various Tāmaki Collective to sit down and choose a name so the Geographic Board can append it to the country’s mapping system. It is a small but symbolic gesture and I think it will actually go some way to enabling more Pākehā firstly to know there is a name and secondly to hazard a go at actually learning how to pronounce it.We support this bill these minor imperfections aside and wish all the kaitiaki of the various iwi up in Tāmaki-makau-rau along with the Minister for Treaty of Waitangi Negotiations and other supporters including Minister Sharples the best in terms of implementing this to a level of success that would meet with our seal of approval on this side of the House. Kia ora koutou.Hon Dr PITA SHARPLES (Minister of Māori Affairs):Ā tēnā koe Mr Deputy Speaker. Tēnā tātou katoa e hui tahi nei i te Whare. E tautoko ana i ngā mihi a Shane ki a tātou kia hui kotahi ai tātou ki te whakamana i ēnei kerēme kia puāwai ai ō tātou nei moemoeā i tēnei wā nā reira tēnā koe tēnā koutou katoa. Tāmaki Nui Tāmaki Herenga Waka Tāmaki Puia Tāmaki-makau-rau te pai me te pai rawa o Tāmaki. Ā tēnā koutou tēnā koutou tēnā koutou ahakoa kua puta ana te tokorua rā.[Thank you Mr Deputy Speaker. Greetings to us all gathered together here in the House. I endorse Shane’s tributes to us collectively and for us to come together to give effect to these claims so that our dreams at this point in time bear fruit. So greetings to you therefore and to you all collectively Tāmaki Nui Tāmaki Herenga Waka Tāmaki Puia and Tāmaki Makaurau. How really great and wonderful Tāmaki is. So greetings acknowledgments and accolades to you collectively even though those two over there have just arrived.]It is my honour to welcome to this House the two who have just left the House descendents of Ngāi Tai 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 Māki Te Rūnanga o Ngāti Whātua and Te Patukirikiri. Nō reira tēnā koutou.In September 2012 the mana whenua o Tāmaki-makau-rau gathered at Pūkawa maunga to sign a collective deed to settle their Treaty of Waitangi grievances with the Crown. I was honoured to take part in what was a milestone achievement for New Zealand’s largest city. The legacy created that day by the mana whenua o Tāmaki-makau-rau is one that will be shared by all of us who call Auckland our home. The legacy created that day by the mana whenua o Tāmaki-makau-rau will live on in other regions as a collective example to others yet to settle their Treaty grievances.The crucial part of the legacy that we are creating with this legislation is the restoration of the original names of Tāmaki-makau-rau. What is disappointing is that many New Zealanders remain bitterly opposed to the celebration of Māori place names of our spelling of them and so on. Look at Whanganui. They say things like: “It will cost too much money.” “Who cares?” “What’s in a name?” and so on. My response to them is that a name is not just a word; a name is our history our whakapapa and our heritage. A name is our identity. But the reality is that Tāmaki-makau-rau the largest Polynesian city on the planet has few modern Māori landmarks. The ancestral Māori landmarks in Tāmaki-makau-rau carry an incredible heritage but too often these places have been renamed and their Māori identity replaced.The time has come to tell the children of Auckland the incredible history of our city. The time has come for the children of Auckland to know the identity of these lands they call home. The children of Tāmaki-makau-rau should grow up knowing that the footprints of the mana whenua can be found not just in waiata or whakatau; they need to know that the physical footsteps of the mana whenua can be found on Motutapu Island in the Waitematā. More than half a millennium ago Māori were living around the Waitematā when a massive eruption saw a giant underground volcano surge up out of the harbour rushing skywards to form the iconic Rangitoto Te Rangi-i-Totongia-a-Tamatekapua.The footprints of those first residents of Tāmaki-makau-rau have been discovered between layers of volcanic ash on nearby Motutapu Island. Their hunting tools and fish hooks have been found buried beneath the ash at Rangitoto. Tāmaki-makau-rau holds an iconic and amazing heritage that all of us should know. Restoring the Māori names of these sites of significance is a practical way that we can help make that happen.The descendants of those first Aucklanders have acted with honour and generosity in settling with the Crown. They have demonstrated incredible leadership and rangatiratanga in resolving a wide range of mandate interests governance and allocation issues. The collective approach they have chosen is already being replicated in other parts of Aotearoa in our claims work. I would like to acknowledge the members of the Ngāti Whātua rōpū: Ngāti Whātua o Ōrakei Ngāti Whātua o Kaipara and Te Rūnanga o Ngāti Whātua. Without your patience we would not be here today. The Ngāti Whātua o Ōrākei agreement in principle was originally signed in 2006.I would like to acknowledge Marutūāhu whose mahi has been instrumental to the collective approach in Tāmaki. In its 2007 report the Waitangi Tribunal acknowledged Marutūāhu’s perseverance.Finally I wish to acknowledge the members of the Waiohua rōpū. Your commitment to finalising the redress in this deed has been key. Your willingness to receive the redress collectively with other iwi and hapū of Tāmaki-makau-rau has been essential. I also acknowledge the connections to Tainui through Waiohua and Marutūāhu and the blessing of the king and Te Kauhanganui.The transfer of ownership of 14 tīpuna maunga to ngā mana whenua o Tāmaki-makau-rau is a legislative landmark in the history of Aotearoa. Each iwi and hapū will have the opportunity to record their respective spiritual ancestral and cultural associations with each maunga on its land title. Twelve of the tīpuna maunga will be managed by a co-governance body which will govern and oversee their administration and their management. So mana whenua in Tāmaki will soon be involved in making decisions affecting their tīpuna maunga.The mana whenua and their incredible history in this region will be formally recognised by the council by the Crown and by all the people of Auckland. The footprints of those tīpuna are set in volcanic stone on Motutapu Island. When this bill is passed the footprints that we leave behind us will ensure that the history of Tāmaki-makau-rau is set in the laws of Aotearoa. Thank you.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):It gives me great pleasure to be able to make a contribution today on the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill. It is an innovative approach to look at how co-management of maunga can occur in the Auckland area. Auckland is indeed our biggest city and the bill will stretch I think some of the aspirations that locals have for the ongoing preservation and management of maunga so it is a very courageous step. We received at the Māori Affairs Committee nine submissions and we heard them all in Auckland. There are four particular issues that I want to bring to the House hoping that the Minister for Treaty of Waitangi Negotiations may consider a response to some aspects that I will raise in the Committee stage of the bill.Firstly I want to commend the Friends of Maungawhau who came to the select committee. They demonstrated a great deal of passion and commitment to seeing Maungawhau which is Mount Eden restored and preserved so that all New Zealanders and visitors coming to Auckland can benefit from the beauty there. They were integral in campaigning for the removal of cattle and buses going up to Mount Eden and they should be commended for that. They participate in the life of restoring natural vegetation on the maunga and ongoing protection of the values of that particular maunga. What they represented for Maungawhau I think a number of other groups will represent for many maunga around the Auckland area.It would be very helpful to the broader interests of Auckland I think if the Minister were of a mind to respond in the Committee stage to two issues that the Friends of Maungawhau raised. The two issues were in particular when integrated management plans are being prepared for Maungawhau in the co-management arrangement whether consideration could be given to existing plans. In the instance of Mount Eden the local board has a plan for Maungawhau. There was some concern that a clean-slate approach might be taken when new plans were developed for the ongoing management of these maunga. I thought that was a really good point and what it did certainly give insight into for the committee was that we were not approaching this new co-management arrangement with an entirely clean slate and that there were groups already actively involved and committed to the ongoing management of the maunga. So that is the first issue.The second issue again can be more generically applied and that is whether in the interests of transparency and openness to the public about management plans and the creation of them the consultation provisions could be more overt and express in terms of how the public engage in the creation of the plans through the Maunga Authority.Upon hearing this particular submission I felt that public consultation cannot be taken for granted and that in instances where there is a genuine attempt through the Treaty settlement process to assure the broader interests of New Zealand this is a step forward not a step back. The issue of public consultation then becomes one of the litmus tests for good engagement that preserves and protects the values of Māori within a new management regime but also makes clear to the general public that those aspirations that will have a general benefit can also be reflected. This can be done in a tangible way through a public consultation process and reflected in the integrated management plans that fall through that particular process. So Minister I am hoping that in the Committee stage you might be of a mind to either give an assurance that the bill will continue to do that or perhaps look to some of the suggestions that were made to the select committee to amend the bill accordingly. We understand as a select committee that it is entirely inappropriate for us to change the terms of a Treaty settlement but I certainly felt that those were two compelling issues that came out of that submission.The second issue that kind of exercised my mind was the issues brought to the table by Watercare Services. By and large it had a concern that in the transferring of an administering responsibility to the Maunga Authority it would be unclear whom it would consult with if it had future infrastructure and easement aspirations for the works that it wanted to carry out. I was sufficiently I guess assured through the advice that we received from the officials on this matter that actually the trustee and owner whom Watercare Services would readily identify with and consult with was vested in the Tūpuna Taonga o Tāmaki Makaurau Trust. That is certainly my understanding from reading the bill and how I read the officials’ report so it is very clear that it has a point of contact and that its current interests would not be prejudicially affected. In fact our select committee basically expressed that in the report. So we did not make any changes to accommodate Watercare Services.However I would acknowledge that whereas for both the purposes of the Resource Management Act and the Local Government Act there would be a clear point of contact for Watercare Services if on the other hand Watercare Services invoked the Public Works Act to put a pipeline through one of the maunga. That is a matter of such significant interest to a whole lot of people not just the iwi concerned that I think it would be a matter of broad public debate. I would find it hard to believe that Watercare Services would do that and it would be a matter of such significance that there would be a full range of affected parties who would want to express their concern. So the interests of Watercare Services I think are probably well protected under the bill.The third point for me was the issue that was raised by Waikato-Tainui who reached a settlement in 1995. They asserted that the interests around Māngere mountain in particular were prejudicially affected by this bill because there was a provision for first right of refusal over Māngere mountain if the Crown ever sold off the reserve part of that mountain. I think the hapū in the collective that really affirmed to me that the bill does not impinge negatively on that interest was Te Akitai who are situated the most directly near the mountain but also the other Waikato hapū who are also captured by the Waikato-Tainui settlement. That is Te Akitai Ngāti Tamaoho Ngāti Te Ata o Waiohua and Ngāi Tai ki Tāmaki. It seems to me that the way in which the bill is intended to work albeit representing the collective interests of all the iwi in Auckland is that where there is a maunga in a particular area where mana whenua interests are expressed they will have a more direct relationship with the issues around the ongoing management of the maunga. That certainly was reflected in the submission that came to us from Te Akitai. On that front I think we were sufficiently able to say that no the interests represented by Waikato-Tainui had been taken care of.As Shane Jones mentioned the committee did raise with officials the issue of multiple naming. We were told that the New Zealand Geographic Board would not allow for multiple names but let it be known that in the advice that we received from the officials there is a table in Appendix B that outlines the multiple names for each of the areas where an English name exists in the bill. I think that for the purposes of time in my third reading speech I will come back and recognise the multiple Pākehā names that have been represented in the bill but this is the one point that I would like to make now: if in the future the New Zealand Geographic Board provided for multiple names to be recognised the only real challenge is what the common usage name in the area would be. That is a policy matter that I think would have to be further thought through so that we could give the public a general assurance that we are all talking about the same place and so that at a practical level on the GPS when you are trying to get somewhere you are all going to get to where you need to go.At another level in terms of telling the history of New Zealand having multiple names I think further enriches the places and the connections that you have to areas throughout the country. All too often it is convenient to not use the right name and to then totally reject the local history that exists in the area.As this is a second reading speech I will say that I think the select committee thought long and hard about the issues brought before us. We did make some technical amendments to the bill. They have been outlined. In the Committee stage I am just hopeful that two of those issues could be responded to by the Minister so that we can perhaps further strengthen the intent which is good co-management for the maunga in the Auckland area. Kia ora.DAVID CLENDON (Green):Tēnā koe Mr Deputy Speaker. Kia koutou katoa. I am pleased to take a short call on this Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill to affirm the Green Party’s support for it. As the Minister for Treaty of Waitangi Negotiations pointed out in introducing the bill this legislation has some features that are typical of other settlement bills. It restores mana whenua recognises kaitiaki status and deals with the issue of naming which I will return to. But it is also unique in that it is addressing and recognising the reality of overlapping claims a very complex situation and it creates what in principle at least is a very elegant mechanism. It establishes a body that will represent the interests of the multiple iwi and hapū and will give them all an opportunity to be involved in decision making not just as consulted parties not just as co-managers but at the governance level. At the decision-making level these various iwi and hapū groups will be represented. That is as it should be and we are very pleased to see that.I recall I made the comment at the first reading that given the unique features of this bill the Māori Affairs Committee might have had its work cut out to bring the bill through. But given the relatively few changes that have been made the bill has emerged apparently unscathed in principle and that would suggest that the work was done well and diligently and I would commend the committee for the work that has been done. Although some of us have chosen to escape Auckland and move to the north nevertheless we recognise the attractions of Auckland. It is that very appeal of the place both in the present day and historically for a broad range of reasons that means there is considerable overlap of interests and many parties with legitimate claims to be recognised which has generated this solution—this multipartisan solution if you like.It was interesting reading the submissions on the bill. The previous speaker Nanaia Mahuta made reference to it. There are a number of NGOs and voluntary bodies that for many years have worked very hard to protect and restore the quality of the cones particularly but also of some of the waterways around Auckland. Friends of Maungawhau has been mentioned and that is an extremely able and committed body. Friends of the Whau Friends of Oakley Creek—these typically Pākehā organisations and conservation groups have worked long and hard to maintain to restore and to recognise the preciousness of these sites of the maunga of the cones and of the waterways.In reading the submissions it occurred to me that there is still a level of nervousness within some of those groups. We have seen this idea even within the Green Party—within our own membership historically—that as soon as you introduce a greater level of Māori control management and authority some of the conservation groups frankly get a little bit nervous about that. There are reasons for that; they are historical I know. But I do think that this legislation has the opportunity to quell some of that nervousness when people see that Māori are perfectly capable managers owners and guardians of sites and have been for a very long time in fact. It is returning in some respect to a status quo. I think it is a very positive move.Again I reflect Nanaia’s comments that one hopes that the relationships will be positive; that all parties will recognise each others’ contributions—historical present and future—and that we will get much better outcomes not only for Māori but particularly for Māori who have been denied a place in these decision-making points for a very long time. This legislation goes some way to restoring that and that is as it should be. It has to be acknowledged that some of the cones and some of the landscapes that are being returned to a level of Māori control and authority are not in a good shape. They have not been well looked after and I do see that there is an opportunity in this both to restore the physical landscape and to enrich the social landscape of Auckland of Tāmaki-makau-rau.There is a word I came across when I was endeavouring to teach landscape architects: the word “palimpsest”. Originally it referred to documents and particularly parchments that would be written on and then because parchment was precious those words might be washed or scraped off and new words written on. But the original script would remain albeit with a very faint imprint on that document. That word can be usefully translated into a landscape as well. As each succeeding generation makes its mark and makes its impression on the landscape nevertheless the marks of the previous generations of the people who came before us remain there that people with the right eyes can understand and can interpret. That is the opportunity in Auckland I think with this new model with the considerable Māori influence and control now over the development and the enhancement of those landscapes. We can still see if people are educated and given the insight the imprint made by previous generations both physically and socially. We can celebrate that.Auckland does have a longish history in New Zealand terms at least—clearly the pre-European history and then the post-contact history the 19th century history. It is rich it is colourful and it is extraordinary. It is something we should celebrate and acknowledge—that harm was done but some good was done as well. I do see that there is an opportunity now with this new governance and management structure to bring to light some of that history and to enrich the understanding of Māori and Pākehā New Zealanders of tauiwi of everybody who now lives in that city and to celebrate its history and reflect on the lessons we can learn from the past and carry them forward to the advantage of everybody who lives in that place and will continue to live there.This is not new. Some of this work has been done already. I acknowledge particularly Ngāti Whātua and individuals like Ngārimu Blair who have worked very hard and long to install and reveal in the landscape the richness and the significant markers that are the imprint of the history the historical use the historical importance of the various cones and the waterways and so on. I think this will create an opportunity for much more of that work. People can live for a very long time and spend a lifetime in Auckland but not be aware of the history and the colour and the excitement that has historically focused on some of those cones—the volcanic cones particularly.As this new structure beds in I am sure it will not be seamless. There will be a few speed bumps along the way no doubt. But I think with goodwill and good leadership they can be overcome and we can get a much more positive approach—a much better outcome and a much richer outcome for people. The opportunity—both the social and indeed the economic opportunity—to reveal Auckland’s very rich history and to celebrate it is now able and much more likely to come to fruition under this new structure than previously when Māori were very much alienated both physically and socially and in every other way. Recognising the centrality of the Māori history of this place and the mana whenua rights of the various iwi and hapū to these environments to these landscapes I think will take us to a much better place.The question of names of course has been brought up and is central to this legislation. Names are important not only for reasons of recognising mana and identity but also as I said because Māori names do have a history to them like Te Puke Ōwairaka. A lot of people do not know about the ancestor Wairaka an extraordinary woman in her time with links back to the Bay of Plenty and right through to Auckland back to the waka. It does unite our country. The simple act of restoring an original name to a site can be very inclusive very enriching. It can be an action that unites people rather than divides them because it unites our history it gives us links to other places other people. So the naming will be complex. It will not be easy but I think the effort will certainly be rewarded many times. Again we are pleased to support this bill. We look forward to it moving through the House and giving the new structure an opportunity to bed in and produce very positive results. Kia ora.NICKY WAGNER (National—Christchurch Central):I too want to support the Ngā Mana Whenua o Tāmaki Makarau Collective Redress Bill. It is really good that there is unanimous support right around this House. It is a very important step in the steps towards completing final and durable settlements of Treaty of Waitangi claims. This bill covers 13 iwi. It covers a large area of our major city. It has significant claims and counterclaims and overlapping claims and it has been a very complex process to get here so it is very pleasing to be standing in the House today.The National-led Government is pleased to see another step on the way of settling these claims; 43 deeds of settlement have been passed by us since November 2008. I think each and every single one of these deeds of settlement has a long history and a valuable story to be told for both Māori and Pākehā. These settlements recognise and right the wrongs of the past and they strengthen the partnerships between the Crown and Māori. It is really important also to realise the potential in these settlements—the potential to unlock economic situations of regions and areas. I come from Te Wai Pounamu the South Island and Ōtautahi Christhurch. That is Ngāi Tahu country of course and there is no doubt that we have seen enormous positives out of their settlement which was one of the very first settlements. Now Ngāi Tahu are in a position to be one of the corner stakeholders of the rebuild of Christchurch and what would we have done without that process? So it is very pleasing to see this happening today for Auckland our largest city. I think it is important because it is not just for the well-being of Māori but for the well-being of all New Zealanders.We have heard about how innovative this bill is and how this collective has worked long and hard together. There was an enormous amount of discussion of argument of debate and of generosity of spirit in sharing ideas moving and making negotiations because this went on from 2009 to 2012. So it has been a long process and we are very hopeful that because the gestation has taken time and people have gone through a thoughtful process it will be long enduring.The Māori Affairs Committee examined the bill and recommended that it be passed with a few minor amendments. We met in Auckland we heard the nine submissions and it was a very positive experience. There were some issues raised and I would like to echo the Hon Nanaia Mahuta on the comments of people who had been working on the maunga and the motu—the mountains and the islands—and had been looking after these very special places for Aucklanders. It was really good to be able to recognise their work. Equally the question of names came out and that has been canvassed quite a lot in the House today. I can only say there was unanimous support for keeping multiple names. I think it is just an operational exercise of how we do that because certainly we want to know where we are going when we talk about a name of one of these special places.As I have said the Tāmaki-makau-rau region recognises 13 iwi and hapū. Their settlements cover this area. But really a lot of the bill particularly its cultural redress is about the mountains and the islands. It recognises the history the cultural significance and the local connection to all these very special areas. There will be the vesting of the 14 maunga—those are the volcanic cones in the Tāmaki Collective—and that is on the condition that they are held in trust not only for the common benefit of the iwi and hapū of the Tāmaki Collective but for all the people of Auckland. They will be vested as reserves and public access and third-party interests will be protected. As an interesting aside this is the first time that a proper legal definition of the maunga and some of the easements that the Hon Nanaia Mahuta was talking about have actually been recognised. They have tended to be put there in the past and sometimes we did not even know they were there but now they have all been mapped and we have a really good accurate description of the maunga and the easements around it. That in itself was an interesting legal exercise.The bill also vests the four motu to the Tāmaki Collective: Rangitoto Motutapu Motuihe and Tiritiri Mātangi. Again I think that that is recognition of the generosity of the Tāmaki iwi and hapū to all the people of the region. Parts of the area of Rangitoto will be retained in ownership of the Tāmaki Collective including the summit but Rangitoto will remain in the administration of the Department of Conservation again with all public rights of access.The bill also provides for co-governance arrangements over the motu and a relationship with the Minister of Conservation and three seats on the Auckland Conservation Board for the Tāmaki Collective. So this is a really important day. The bill covers such a large part of our country. It covers a large number of people. It covers a significant group of iwi and they have worked long and hard to get to this stage. I commend this bill to the House.LOUISA WALL (Labour—Manurewa):Kia ora Mr Speaker. E ngā mana e ngā reo rau rangatira mā tēnā koutou tēnā koutou tēnā koutou katoa. Ngā mihi aroha ngā mana whenua o Tāmaki Makaurau. Tēnā tātou.[To the authorities languages and the many esteemed leaders salutations greetings and acknowledgments to you all. Fond regards to you the local tribes of Auckland and greetings to us.]It is my pleasure on the second reading of the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill to stand in support of this piece of legislation which is an incredibly innovative piece of legislation. It will enable the mana whenua of Tāmaki-makau-rau to participate in processes that reaffirm their status. For me that is one of the major points of this piece of legislation—that in fact this bill will rightfully name the mana whenua across the Tāmaki-makau-rau sites of significance—the maunga and the motu. They will now have a formal role in the administration and management of those particular sites across Tāmaki-makau-rau.I want to acknowledge the goodwill of the mana whenua of Tāmaki-makau-rau to get to this point. I think it was an incredibly pragmatic move and I want to commend the Minister for Treaty of Waitangi Negotiations and all the officials involved. But first and foremost it is because of the mana whenua themselves that we come to this point in time where they can create a solution and then look positively to the future.What this bill also does is provide a tool for councils and the Crown to work together with the mana whenua in a manner that does recognise their special status. What it does is elevate Māori our iwi groups to the position that they rightfully have. So I do want to highlight the formation of a co-governance entity in recognition of that status and that co-governance entity is the Tūpuna Maunga o Tāmaki Makaurau Authority. The significance of the formation of that entity is that mana whenua across Tāmaki-makau-rau will sit at the decision-making table with the Crown with the Auckland Council and they will oversee the governance of maunga across Tāmaki-makau-rau. That recognition in legislation is incredibly important. For me it is the foundation for Māori going into the future playing a formal role in how Tāmaki-makau-rau will develop into the future.They will also have three seats on the Auckland Conservation Board. The collective itself will enter into a relationship agreement with the Minister of Conservation and the Director-General of Conservation. So this really is fulfilling the partnership that the Treaty guaranteed to Māori—that it guaranteed to the hapū and iwi who signed the Treaty. So again this is a very significant step in terms of the status that Māori have not only in Tāmaki-makau-rau but across Aotearoa New Zealand.I also want to highlight the vesting of four motu: Rangitoto Motutapu Motuihe and Tiritiri Mātangi. The collective will have a responsibility with the Department of Conservation to develop a management plan for how Aucklanders how New Zealanders can enjoy those motu. Again this is a very significant step. It is a status that we will have by right of being mana whenua. Standing side by side with the Crown is incredibly significant so I want to highlight that.I have got just two more points. In terms of these co-governance relationships what they really do is give effect to the Resource Management Act. I want to highlight section 8 of the Resource Management Act and the fact that we now know which iwi and hapū groups people across Tāmaki-makau-rau can consult. So the other importance of this piece of legislation is that it makes it crystal clear which iwi groups have mana whenua and which iwi groups should be consulted by right in respect of any developments in this particular instance around maunga and motu.With regard to other issues around the issues of effects there is quite a bit of talk at the moment about cultural impact assessments. Again what this piece of legislation does is be very clear who the mana whenua groups are. Sections 6(e) and 7(a) of the Resource Management Act ensure that it is mana whenua who will write these cultural impact assessments. This is not generic. It is not for Māori outside of Tāmaki-makau-rau to come into Tāmaki-makau-rau and say what the effects are. What this bill again reinforces is that is it for mana whenua to undertake that role.Finally what I want to highlight is that I hope this bill will now lead to councils the people of Tāmaki-makau-rau and the people of Aotearoa New Zealand actually fully understanding and accepting the role that mana whenua have in the future governance of our region. So for example in section 33 of the Resource Management Act there is an opportunity for our councils to transfer powers to hapū and iwi groups for us to become the decision makers in some of these resource management decisions. The opportunity for us is there within the legislation. I see this legislation as providing a clear pathway to that type of governance opportunity for mana whenua. To date barring a joint management agreement between the Tūwharetoa Trust Board and the Taupō District Council there has not been a transfer of this joint management with iwi and hapū but I see the opportunity that this piece of legislation provides. I see the opportunity for Māori to become a greater stakeholder in Tāmaki-makau-rau and in fact across Aotearoa New Zealand.I am happy to be part of this debate today. I wish the whānau and the mana whenua of Tāmaki-makau-rau all the best in terms of this legislation and I know that it is the beginning for the 13 mana whenua groups across Tāmaki-makau-rau. Some of them have settled Ngāti Whātua being one of them but there are in fact Treaty settlements that will take place progressively over the next few years. From my perspective this is a wonderful foundation for the enactment of mana whenua status for the mana whenua across Tāmaki-makau-rau. Nō reira tēnā koutou katoa.CLAUDETTE HAUITI (National):It is a pleasure to rise to take a call on the Ngā Mana Whenua o Tāmaki Makaurau Collective Redress Bill at its second reading. This is indeed Tāmaki Makaurau Mātā Waka Tāmaki Herenga Waka. I stand as a proud child of Tāmaki Mātā Waka. In my generation I was classified as one of the children of the cones because in my time where we had Mātā Waka coming into Tāmaki-makau-rau we were housed in the shadows of Maunga Puketāpapa Mount Roskill and Ōwairaka Mount Albert. It is gratifying to see that the mana whenua of those areas the 13 iwi and hapū are now being recognised in this bill. The 13 iwi have been broken up into three rōpū which make up this collective: Ngāti Whātua rōpū Tāmaki rōpū and Manu Tuahu rōpū. They negotiated to have the maunga vested in their interests.It is interesting that some of my colleagues have brought up the fact that the maunga have several names. That would be quite correct as well because each of their mana whenua have their own pūrākau around those maunga. I think we also need to remember some of the stories of the rūaumoko beneath those maunga which are still sitting there and remember that every single one of those maunga links to each other. In fact on Ōwairaka Mount Royal Avenue every single household that borders the base of Ōwairaka has caves that go into the crater of that maunga. And all those craters also link to Maunga Tāpapa and into Maungarei as well. They were used as exit points for some of the waka coming down from Ngāpuhi from Ngāti Whātua on their way down to Ngati Porou and further down as well. So they are not only very significant in terms of their ingoa—their names—but also very significant in terms of their history of Māori.So with that is the vesting of the 14 maunga and as we have heard the trust for the common benefit of iwi and hapū and for all the people of Auckland as well. I do think that there may be issues with some of those organisations that have felt in the past that they are the kaitiaki of these maunga and that they will need to go into discussion with the mana whenua to progress the development of those maunga going forward for the benefit of all of Auckland and for the people of New Zealand and for our visitors overseas as well. Now that this bill has come into the House we are looking forward to seeing what the mana whenua will do in One Tree Hill on Maungakiekie and whether or not they will replant or what they will do now that we can move forward after we lost that pinus radiata off that maunga. The legal descriptions around this maunga have also been implemented into this bill and that is a great step forward as well.There is no financial redress for iwi and hapū in this bill as that will be provided individually in each group’s deed of settlement. However the deed and the bill provide resources and opportunities to assist iwi and hapū to secure and grow their own economic base. There is the right of first refusal for the Tāmaki Collective over Crown-owned land and certain Crown entity - owned land in the Tāmaki area that becomes surplus and the second right to purchase any deferred selection properties not purchased by individual iwi through their own settlements as well. The following matter is not directly covered under this bill and that is Maungakiekie after the tree was chopped down in 2000 but we are hoping that with the settlement of this claim something will be done about that.This National-led Government is making great progress on the completion of the Treaty claims. So far we have signed 43 deeds of settlement. But this settlement is quite significant in that it does address about a third or a quarter of all settlements thus far which are the ones that are in Tāmaki-makau-rau itself. So this bill’s coming into the House is quite a significant way to address the remaining settlements under this National-led Government. I commend this bill to the House.Bill read a second time.Ngā Punawai o Te Tokotoru Claims Settlement BillSecond ReadingHon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):I move That the Ngā Punawai o Te Tokotoru Claims Settlement Bill be now read a second time. This bill represents the culmination of a huge amount of work over many years by a number of dedicated people. As with other Treaty settlements what it enables us to do is put the past behind us—not ignore it; recognise it but put it behind us—and then lay a foundation for the future that I certainly hope is going to bring very much improved relationships between the Crown Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapuika.The bill was referred to the Māori Affairs Committee on 31 July 2013. Having considered the submissions received the committee reported back to the House just before Christmas and I am very grateful to those who took the time and trouble to make their submissions. Their participation as in all settlement legislation is a very important component of the parliamentary consideration of this type of work. After consideration of the bill the committee recommended that it be passed with only very minor technical amendments—so minor and technical that I am not going to take the time of the House to go through them. So I want to thank Mr Henare and his colleagues on the Māori Affairs Committee for considering this bill in such a timely fashion.Can I acknowledge the work of all those who have contributed to the progression of the bill. I particularly want to thank Patsy Reddy who was my chief Crown negotiator and who worked very well with these iwi to reach this result. One of the interesting by-products of all the consultation and the work that we had actually arose out of the negotiation with Ngāti Rangiteaorere. They came and spoke to me about various matters concerning their land and it was that discussion among others that has got the Te Ture Whenua Maori Act reform under way. So I want to thank Donna Hall and others who have contributed to that discussion.Concluding this settlement is a very important step towards settling all historical claims. I do not intend to speak for a full 10 minutes. We are dealing with three bills this morning and these iwi know it is important to progress all of them. I will have a lot more to say about this settlement at the time of the third reading so with those few words I commend the bill to the House.RINO TIRIKATENE (Labour—Te Tai Tonga):Kia ora Mr Assistant Speaker. Tēnā koutou rau rangatira mā huri noa i te Whare.[Thank you Mr Assistant Speaker. Greetings to you collectively esteemed leaders throughout the House.]I am delighted to speak in the second reading of the Ngā Punawai o Te Tokotoru Claims Settlement Bill and in support of this bill. Today we are dealing with Ngā Punawai o Te Tokotoru a grouping of three iwi—Ngāti Rangiteaorere Ngāti Rangiwewehi and Tāpuika—of the Te Arawa confederation. One of the issues with omnibus Treaty bills is that they do not really give members long enough to really get into the nitty-gritty of the bills in this Chamber. Here we have three iwi but I understand that for expediency the practice is now to group the iwi together so that their settlements can move expeditiously through the House and we are seeing that also in the case of my own electorate at the top of the south. Although that is the case it does not really give us much time to really get into the details which I believe that these iwi do deserve. Having made that point I will get into the submissions.It was a pleasure to go up to Rotorua to listen to the submitters on this bill. In relation to Ngāti Rangiteaorere as was touched on by the Minister for Treaty of Waitangi Negotiations there were submissions made on the mandated post-settlement governance entity Ngāti Rangiteaorere Koromatua Council exercising rights on behalf of absentee landowners. One submitter Kiri Pōtaka-Dewes opposed that action and on the other side the esteemed Māori lawyer Donna Hall requested that the bill be amended to allow the post-settlement governance entity to hold the mana for those owners and exercise those voting rights. It is really a can of worms and that is why it is good that that has led to a review taking place now of the Te Ture Whenua Maori Act.Currently the shares of absentee owners are administered by the Māori Trustee and to actually allow another entity to take on those rights would require changes to the Te Ture Whenua Māori Act. That Act is currently being reviewed and there are discussions taking place about other entities such as post-settlement governance entities looking after the rights of absentee landowners. We do commend that and we look forward to maybe seeing an amendment bill coming through this House although with the election date—Hon Christopher Finlayson: It’s not an amendment; it’s a complete rewrite.RINO TIRIKATENE: A complete rewrite?Hon Christopher Finlayson: Oh you wait.RINO TIRIKATENE: Well I am looking forward to that then. Who knows? It may be introduced in this parliamentary term.Hon Christopher Finlayson: I hope so.RINO TIRIKATENE: Oh we look forward to that Minister. That is a good development that has taken place as a result of the submissions on this bill.There was one submission regarding the low amount of commercial redress compared with what other tribes are getting. That is a common submission that we hear and it is very valid. I understand that the commercial redress for Ngāti Rangiteaorere is something in the vicinity of $750000. After 175 years of whatever grievances they have held they have settled for a princely sum of $750000. You do not need a degree in quantum mechanics to figure out that there is not much cash in the Treaty pūtea.I know that the Minister for Treaty of Waitangi Negotiations is probably doing his best trying to fight for some more pūtea there but I am reminded of this country’s biggest fraud trial currently taking place in the courts. Bill English had plenty of pūtea back then for that great tribe of the South Island “Ngāti” South Canterbury Finance and the many hapū of investors of that tribe. It was not a problem then to find $1.2 billion for “Ngāti” South Canterbury Finance. That is $1200 million to bail out that company which is now the subject of the biggest fraud trial. I contrast that with Ngāti Rangiteaorere—$750000 to settle all of their historical Treaty grievances. That submitter is right. They are not getting enough. We would hope that the Minister will do his bidding and show a bit more pūtea for a lot of these iwi that are in the Treaty settlement pipeline.I want to turn to Ngāti Rangiwewehi. There were a few submissions but one kaupapa took my interest and that was about the manuscripts of Wīremu Maihi Te Rangikāheke and the issue of intellectual property rights. Much of the country’s early Māori history and knowledge about art spirituality and myths come from the collection of early colonial writings most notably the work of Sir George Grey. But Grey was simply a collector of stories who edited the works and then took the credit for the works. These works were really the work of Māori who had reading and writing ability thanks to the influence of men largely missionaries such as Selwyn Williams and Hadfield. Men such as Mātene Te Whiwhi in Tawanui up in the north and Te Rangikāheke were the unacknowledged gatherers of information in manuscript form.Ngāti Rangiwewehi sought acknowledgment for Te Rangikāheke for the work he had done. It is a matter of intellectual property rights. The Te Rangikāheke manuscripts followed the old Governor Grey around the world until in the 1920s the manuscripts found their way back to Aotearoa. They have since been held in the Sir George Grey Special Collections in the Auckland City Central Library. It was the hope that the manuscripts could be repatriated to the Rotorua Museum of Art and History but the Auckland library was unwilling to do this. There have been discussions between those two institutions and Ngāti Rangiwewehi about the possibility of some sort of arrangement that will enable the manuscripts to be put on display in Rotorua. In the meantime the Crown in this bill will acknowledge the influence Te Rangikāheke had on the writings of Sir George Grey. It is a matter of intellectual property rights and giving recognition where it is due. Hopefully we will see more examples of this recognition as other tribes negotiate their settlements also.Finally I just want to touch on the people of Tāpuika. The Tapuika Iwi Authority asked the Māori Affairs Committee to include in its settlement a school site Te Kura Kaupapa Māori o Te Mataī to be vested in them. To cut a long story short the site is not available unfortunately to Tāpuika. The Crown has been in negotiations with the Waitaha tribe since 2008 and has done a settlement so several school sites in the Tāpuika region have already been used in other negotiations. The land at Te Kura Kaupapa Māori o Te Mataī has however been offered back to Tāpuika but on a right of first refusal basis. They have agreed to that.In finishing I give a mihi to the members of Ngā Punawai o Te Tokotoru the three iwi there the three springs—that is a fine name which references the geothermal nature of the land these three cousins belong to. That is a constant theme that I like to integrate into my speeches—that understanding the whakapapa and the genealogy is to understand Māori history. The whole of our history is because of whakapapa and the more one understands those finer threads the more detail is available to students of Māori history and indeed the history of our country. With those words I commend this bill to the House. Kia ora.Hon Dr PITA SHARPLES (Minister of Māori Affairs):Kia ora Mr Assistant Speaker ā tēnā tātou katoa. Ngā mihi ki a tātou e hui tahi nei ki te kawe i tēnei kaupapa i te rā nei. Me te mihi ki a rātou kua eke nei ki a tātou i tēnei rangi tēnā koutou e te mana. Te Arawa e! Te Arawa e![Thank you Mr Assistant Speaker and greetings to us all. My acknowledgments to us gathered here to progress this matter today. I also acknowledge those who have arrived here amongst us today. Salutations to you collectively the august. It is Te Arawa! It is Te Arawa!]Today we gather here for the second reading of the Ngā Punawai o Te Tokotoru Claims Settlement Bill. I am honoured to welcome and acknowledge the people of Ngāti Rangiwewehi today Ngāti Rangiteaorere and Tapuika. Nā reira tēnā koutou katoa. These are iwi eternally bound by whakapapa for ever bound by history and today in this House finally bound by justice. We remember their tīpuna who millennia ago set off from the sands of Whenuakura. Today their journey reaches Parliament as Ngāti Rangiwewehi Tapuika and Ngāti Rangiteaorere once again work together for the future of their people.Ngā Punawai o Te Tokotoru is a collective representing these three iwi of Te Arawa whose members are based in and around Te Puke and Rotorua. Although they have negotiated some aspects of their settlements as part of Ngā Punawai o Te Tokotoru they have in fact signed separate deeds of settlement. The Ngā Punawai o Te Tokotoru omnibus bill gives effect to the aspects of all three deeds of settlement with the Crown between 2012 and 2013 and will settle all outstanding historical Treaty of Waitangi claims for Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapuika.Ko Tiheinga te maunga ko Te Awahou me Kaikaitāhuna ngā awa ko Tarimano te marae ko Puhirua me Ōrangikāhū ngā takotoranga o ngā tipuna ko Rangiwewehi te iwi.[Tiheia is the mountain Te Awahou and Kaikaitāhuna are the rivers Tarimano is the courtyard Puhirua and Ōrangikāhū are the resting places of the ancestors and Ngāti Rangiwewehi is the tribe.]The Crown brought war to Tauranga in 1864 and after Ngāti Rangiwewehi supported their traditional allies 290000 acres of land were confiscated. All customary interests in lands were compulsorily extinguished. One hundred years later in 1966—in our lifetime—Ngāti Rangiwewehi’s land loss continued with the compulsory Crown acquisition of whenua at Ngongotahā. A pump station was built over the ancestral Taniwha Springs that remains to this day. The Crown breached the Treaty of Waitangi in its dealings with the descendants of Ngāti Rangiwewehi. Over generations lands were lost lives were taken and potential was eroded. He wai kōrikoriko nō Waiōhēua ka ū ki Mātaikōtare ka pai ki te titiro ki ngā uri o Rangiwhakaekea kia whakapakari nei i te pupuri i ngā taonga tuku iho o Ngāti Rangiteaorere ka ora e.[The glittering waters of Waiōhēua extend to Mātaikōtare and it is wonderful to see the descendants of Rangiwhakaekeau. Be resolute in holding on to the heirlooms of Ngāti Rangiteaorere. They will live on.]The 1800s saw Ngāti Rangiteaorere drawn into the New Zealand Wars with huge consequences. The Native Land Court’s land policies left the Crown with lands that were flat fertile and easily accessible by road. Ngāti Rangiteaorere were left with lands that were fragmented steep inaccessible and uneconomic. Fifty years ago the Tikitere geothermal field prized by generations of Ngāti Rangiteaorere for its medicinal spiritual and economic value was taken by the Crown under the Geothermal Energy Act 1953—the compulsory takeover of an ancestral wāhi tapu.Mai i ngā pae maunga i Te Toro Puke e tū kau mai rā i te awa e rere mai ana waihoa te whenua ko te takapū o taku tamaiti ā ka tahuri.[From the mountain range to the hillock standing there in the distance to the river that flows towards me leave well alone the land which is the abdomen of my son. I end here.]“From the mountain range in the distance to the hills that stand before me to the river that flows towards me—Tapuika.” This ancient claim was made by the tipuna chieftain Tia aboard the Te Arawa waka. However the arrival of the Crown in this rohe soon brought war to Tia’s people and his ancient claim along with the Treaty of Waitangi was broken. A series of toa claims made by others of Tapuika ancestral lands culminated in the Crown land alienation policies which were akin to raupatu punishing Tapuika for taking up arms against the Crown in the 1860s. The land loss was widespread and severe.Tapuika’s loss would lead to the alienation of Tia’s people from their ancestral lands. Deprived of economic spiritual and cultural autonomy generations of Tapuika families have suffered incalculable loss. All these things the families of Ngāti Rangiwewehi Ngāti Rangiteaorere and Tapuika have lost have suffered can never be replaced and yet these families wish to settle their grievances with the Crown with mana and with dignity. They honour us all with their incredible generosity.Ngā Punawai o Te Tokotoru has enabled all three iwi to collectively negotiate with the Crown and to also work with each other on their individual claims. The spirit of whanaungatanga and rangatiratanga demonstrated by Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapuika will enable the resolution of claims across these three tribes. This collective approach is already being replicated across Aotearoa. I thank Ngā Punawai o Te Tokotoru for leading by example.So many of those who have made this day possible are no longer with us but with this bill’s passing their mahi and their mana will be for ever honoured in the laws of Aotearoa New Zealand. Today is a day to remember those who have passed on to resolve grievances with those who are with us today and to plan for those yet to be born. From the sacred marae of Taputapuātea to the beating hearts of Te Arawa to the New Zealand House of Representatives Te Arawa e! Te Arawa e! Thank you.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):I rise to speak in the second reading of the Ngā Punawai o Te Tokotoru Claims Settlement Bill. I want to mihi to the three iwi Ngāti Rangiteaorere Ngāti Rangiwewehi and Tāpuika who will see the quick transition of their bill I am sure to a third reading. I do not intend to take my full 10 minutes because the Māori Affairs Committee made some I think key amendments but by and large the substance of the bill was well agreed to.This is a discrete settlement. We received 17 submissions and heard around about 12 in both Rotorua and Wellington. The bill in its totality covers around about 2500 tribal members over those three iwi so I reiterate that it is a discrete bill. It will make a huge difference to the lives of people in Te Arawa and significantly it changes the nature of relationships that each of those respective iwi have to reserves Department of Conservation land and sites of significance. It also makes provision for commercial redress.I want to draw the attention of the House to the select committee’s key recommendations and amendments to the bill to improve its interpretation. Firstly in the area of rights of first refusal we did clarify the extent to which rights of first refusal provisions work especially in relation to waivers and variations and those relevant clauses in the bill. We also clarified that the fee simple estate for Te Wētā Pā be vested in the trustees for the Tāpuika post-settlement governance entity and recommended changing clause 292 to include land within Te Pehu Pā that is currently a legal although unused road. So those were I think for clarity’s sake important changes. We also clarified that Te Mataī Forest North and Te Mataī Forest South and the Pūwhenua Forest were excluded from transfer by the Crown in clause 353 and clause 359. We recommended in relation to the Pūwhenua Forest amending subpart 1 of Part 10 so that it could be offered by the Crown as a deferred selection property.So they were very simple recommendations to improve the intent of the bill. Without taking away from the substance of a third reading speech I want to ensure that this bill gets through the Committee stage and to a third reading as quickly as possible so that those respective iwi can get on the road and implement the expectations of their settlement. Tēnā koe.GARETH HUGHES (Green):Kia ora Mr Assistant Speaker. Ngā mihi nui ki a koutou. Kia ora. I rise to speak to support the second reading of the Ngā Punawai o Te Tokotoru Claims Settlement Bill in this House. I want to give this speech on behalf of the Green Party but particularly on behalf of Catherine Delahunty. First up I would like to say that it is an absolute privilege to be here speaking on Catherine’s behalf on the second reading of this bill. It is an omnibus bill covering significant issues of justice for the peoples of the Te Arawa confederation including Rangiteaorere and Ngāti Rangiwewehi. It is designed to settle historical claims cultural redress and commercial redress. I would like to congratulate all involved in the negotiations and the process. This bill includes an apology and various rights of first refusal for a range of properties in the rohe of this iwi. It acknowledges the Crown’s breaches of Te Tiriti o Waitangi in relation to this iwi.The concept of right of first refusal is an interesting model in the framework of a justice-based Te Tiriti settlement as it is not exactly restoration of rights or mana. It is not exactly the restoration of whenua or other resources that have been stolen alienated or otherwise removed from the people of the land. It is the right to purchase a property back often at market rates but as a first right. That is the compromise in the Te Tiriti settlement process when land has become individual private property or State property and it is difficult to include in the redress of raupatu. But it is not what many people think Te Tiriti settlements are all about. Many Pākehā and tauiwi katoa need to read the detail of the redress clauses in these bills and have their eyes open to what is actually available in the context of the settlement process. Their assumptions might receive a therapeutic education on the facts of what some people consider a very generous option.There were 12 submissions on the bill and the Māori Affairs Committee has recommended passing it with some amendments. The Green Party supports these amendments. The bill is about historical grievances and estrangements of the iwi from the cherished places in their rohe—the lakes maunga fertile lands and geothermal taonga. There is much detail in the settlement that tells the shoddy tales of the Native Land Court used as a tool of alienation and the all too familiar saga of Crown disgrace. The bill also establishes Te Maru o Kaituna the Kaituna River Authority in an effort to create co-governance of the Kaituna River/Awa which is badly in need of a joint effort to restore protect and enhance that much-abused waterway.The process is important as are all co-governance processes which stand or fall on the way these processes reflect the balance of power and resources. The concept of co-governance relies on an equitable relationship whereby both parties can come to the decision-making table with the capacity to participate without one party dominating either via their world view or their access to resources.The Green Party continues to ask questions about this model of settlement with the greatest respect for the parties who have negotiated this and with all our good wishes for the future negotiations because Te Tiriti o Waitangi never ends; it embraces the model of permanent negotiation for justice and peace between the people of the motu. Hence we reject the final settlement concept but embrace the concept of permanent Te Tiriti negotiation. We acknowledge this omnibus bill as a huge body of work affecting this vital part of Te Arawa lands and we look forward to the third reading. Kia ora.CLAUDETTE HAUITI (National):I stand to support the Ngā Punawai o Te Tokotoru Claims Settlement Bill an omnibus bill. The purpose of this bill is to give effect to the deed of settlement signed by the Crown and Ngā Punawai o Te Tokotoru made up of Ngāti Rangiwewehi Tapuika and Ngāti Rangiteaorere.The Māori Affairs Committee examined the bill and recommended it be passed with the following amendments: changes to Parts 3 6 and 9 in relation to the right of first refusal redress process to ensure that if a waiver or variation was agreed to the right of first refusal provisions would work as intended and amending clause 293 to vest the fee simple estate for Te Wētā Pā in the trustees of the Tapuika post-settlement governance entity. This is normal procedure and was inadvertently omitted from the bill as introduced. It also recommended amending clause 292 to include a parcel of land within Te Pehu Pā which is currently a legal if unused road and amending clauses 353 and 359 for the sake of clarity to exclude the transfer of Te Mataī Forest North Te Mataī Forest South and Pūwhenua Forest as they are already covered by clauses 354 and 355.Each settlement provides an agreed historical account Crown acknowledgments an apology to iwi and cultural and commercial redress for each iwi. With Ngāti Rangiwewehi cultural redress includes the vesting of certain areas including Te Riu o Kererū which is in Ngāti Rangiwewehi; vesting a part of Hamurana Springs as a recreation reserve and Ngā Tini Roimata a Rangiwewehi and Te Riu o Kereru B as scenic reserves; making Te Riu o Ngata subject to a conservation covenant; and statutory acknowledgments over a number of sites of cultural significance to Rangiwewehi.For Tapuika the settlement establishes a framework for co-governance of the Kaituna River. The Lower Kaituna Wildlife Management Reserve will be vested jointly in Tapuika and Ngāti Whakauē who will in turn and after a specified period of time gift the reserve back to the Crown. There is also the recognition of the significance of certain sites totalling approximately 209 hectares which will be vested in Tapuika including three sites from Kaharoa Conservation Forest two sites from within Te Mataī Conservation Forest Ōtahu Pā and Ōtūkawa which is in the Pah Road area. The settlement provides a whenua rāhui over Ōpoutihi a 65 hectare area from within Gammons Block Conservation Area and one additional site Te Taita Scenic Reserve will be vested jointly in Tapuika and Ngāti Rangiwewehi.The settlement provides for statutory acknowledgments over a number of sites and waterways of significance. With Ngāti Rangiteaorere the bill provides for the vesting of fee simple of the Te Ngāe/Rangiteaorere site to be known as Waiōhewa the vesting of Te Ngāe Junction Recreation Reserve subject to recreation reserve status to be known as Rangiteaorere and the Crown vests the Lake Ōkataina Scenic Reserve which is 321 hectares to be known as Whakapoungākau. The deed of settlement will provide for protocols to facilitate good working relationships between Ngāti Rangiteaorere and the Department of Conservation the Ministry of Culture and Heritage and the Ministry of Business Innovation and Employment. The final redress amount paid under this settlement is around $750000. Again the purpose of this bill is to give effect to the deed of settlement signed by the Crown and Ngā Punawai o Te Tokotoru. I commend this bill to the House.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti):Tēnā koe Mr Assistant Speaker. Tēnā tātou ngā mema o te Whare nei. It gives me privilege and honour to stand and rise in support of the second reading of the Ngā Pūnawai o Te Tokotoru Claims Settlement Bill. As Kirira outlined it is an omnibus bill that seeks to give effect to the deeds of settlement signed by the Crown and the three Te Arawa iwi. I take this opportunity to mihi to Ngāti Rangiteaorere Ngāti Rangiwewehi and Tapuika as parties to this bill. The purpose is a final settlement of their historic Treaty of Waitangi claims. The bill sets out the cultural and commercial redress for each iwi and records the acknowledgments and apologies offered by the Crown to all three iwi. In addition there is a statutory pardon for Ngāti Rangiwewehi tipuna Kereopa Te Rau and I would like to come back and talk a bit more about this rangatira. Ngāti Rangiwewehi Ngāti Rangiteaorere and Tapuika have a combined population of approximately 2500 members and the various areas of interest of these three iwi cover Te Puke and the Rotorua area including Te Ngāe.Every claims settlement bill has unique aspects about it. I mentioned in my introduction the pardoning in this bill of Kereopa Te Rau. I want to take a moment because in my own research on Kereopa I wanted to explore who this man Kereopa Te Rau was. So I undertook a bit of research and I would like to take this opportunity to put on record what I uncovered. Can I preface that before talking about this particular tipuna by acknowledging that each iwi and each hapū will have their own version of this tipuna. So I am going to put on record this particular tipuna as accorded by the biography written by Steven Oliver in the Dictionary of New Zealand Biography volume 1 in 1990.Kereopa Te Rau was one of the five original disciples of Te Ua Haumene the founder of the Pai Mārire faith. He was a member of Ngāti Rangiwewehi of Te Arawa. The date and place of his birth are not known nor are the names of his parents. Sometime in the 1840s he was baptised by the Catholic missionary—and I apologise if I get this pronunciation wrong—Father Euloge Reignier and he took the name Kereopa. He is believed to have served as a policeman in Auckland in the 1850s. In the early 1860s he fought in the Māori King’s forces in the Waikato. His wife and two daughters are thought to have been killed in Rangiaowhia near Te Awamutu when it was attacked by Government forces on 21 February 1864. The following day he was at Hairini a defensive position just west of Rangiaowhia where he saw his sister killed.After the defeat of the Māori King movement forces in mid-1864 Kereopa joined the new religion of Te Ua Haumene. In December 1864 Te Ua instructed Kereopa and Pātara Raukatauri to go as emissaries to the tribes of the East Coast. They were told to preach the Pai Mārire faith in the districts they passed through to go in peace and to not interfere with Pākehā. Kereopa however demanded that a European be given up to him at Ōtipa a settlement on the lower Rangitaiki River and that a Catholic priest be handed over at Whakatāne. These requests were refused but at Ōpōtiki the missionary C S Völkner was seized and ritually killed on 2 March 1865. Völkner was hanged from a willow tree near his church by members of his own congregation.Kereopa was widely believed to have instigated the killing of Völkner. Although he had agreed to it in fact he did not take part in the actual hanging and cannot be held responsible. The arrival of the Pai Mārire party at Ōpōtiki precipitated the tragedy but there were complex reasons for Völkner’s death. Principal amongst these was Te Whakatōhea’s anger at the missionary for his actions in spying for the Government. In returning to Ōpōtiki at the time Völkner had disregarded the explicit warnings of Te Whakatōhea. Kereopa himself may have sought to avenge the deaths of members of his family at Hairini and at Rangiaowhia a plan of which Völkner had sent to Governor George Grey.After the killing of Völkner Kereopa with his party of Pai Mārire followers went on to Gisborne and to the Urewera where he preached the Pai Mārire faith among Tūhoe. In May 1865 he attempted to travel to the Waikato to preach to the Kingite tribes but was prevented from reaching the Kaingaroa Plains by a force of Ngāti Manawa and Ngāti Rangitihi. After a long siege Ngāti Manawa and Ngāti Rangitihi abandoned their defences at Te Tāpiri and Ōkupu in the western Urewera. But Kereopa was forced to turn back when a relief party of Te Arawa led by W J Mair arrived. He then returned to Ōpōtiki but was driven from there by Government troops and fled into the Urewera.Kereopa had much mana in the eyes of Tūhoe as the bearer of the Pai Mārire faith to that tribe and thus obtained their protection. The dense bush of the Urewera mountains also offered him protection from his pursuers as it later would for Te Kooti. Martial law had been declared in Ōpōtiki and Whakatāne districts after the killing of Völkner and a reward was offered for the capture of those responsible. Kereopa concealed himself at Te Rōau on a densely wooded hillside Te Miromiro at Ōhaua-te-Rangi a Ngāti Rongo settlement north of Ruatāhuna. Te Rōau had never been occupied and it commanded an excellent view of anyone approaching. There Kereopa was able to elude his pursuers for the next 5 years.From mid-1868 the Ringatū faith of Te Kooti gained popularity among Tūhoe and the influence of Pai Mārire correspondingly faded. The reverence in which Tūhoe held Kereopa also diminished but Tūhoe did not disclose his whereabouts. Over the next 3 years however the people of the Urewera were weakened and their land devastated by the Government’s relentless pursuit of Te Kooti and the remaining Hauhau leaders. Government troops including a Ngati Porou contingent led by Rōpata Wahawaha embarked on several campaigns between May 1869 and early 1872 in which Tūhoe pā were plundered crops destroyed and people killed.On 22 December 1871 Kereopa stood trial at the Supreme Court at Napier for the murder of Völkner. There was no direct proof of his responsibility for the killing but a European witness Samuel Levy testified that he had seen Kereopa among those who escorted Völkner to the willow tree. On the basis of his evidence Kereopa was convicted of murder and sentenced to death. William Colenso appealed unsuccessfully for clemency on the ground that the crime had already been punished by execution and land confiscation. Kereopa was hanged on 5 January 1872 in Napier.This is one of the tragic stories of Treaty settlements and breaches in this country and I wanted particularly to acknowledge in this settlement the pardon of Kereopa Te Rau. I join this side of this House in commending the work of the Māori Affairs Committee and the submissions that were presented and join with all in supporting this bill to the House. Kia ora tātou.JOANNE HAYES (National):Tēnā koe Mr Assistant Speaker. I take this brief call to support the second reading of the Ngā Punawai o Te Tokotoru Claims Settlement Bill. I stand humbled to acknowledge the hard work of the mandated iwi entities of Ngā Punawai o Te Tokotoru Ngāti Rangiwewehi Ngāti Rangiteaorere and Tapuika. Each settlement provides an agreed historical account and a Crown acknowledgment and apology for iwi along with both cultural and commercial redress for each iwi. This National-led Government continues to work hard on completing final and durable Treaty of Waitangi settlements. I look forward to the next phase of this bill’s journey. I commend this bill to the House.Bill read a second time.The ASSISTANT SPEAKER (Lindsay Tisch): In accordance with a determination of the Business Committee this bill will be divided by the Clerk and the Ngāti Rangiteaorere Claims Settlement Bill the Ngāti Rangiwewehi Claims Settlement Bill and the Tapuika Claims Settlement Bill are set down for third reading on the next sitting day.Raukawa Claims Settlement BillThird ReadingHon TARIANA TURIA (Minister for Whānau Ora)on behalf of theMinister for Treaty of Waitangi Negotiations: I move That the Raukawa Claims Settlement Bill be now read a third time. Tēnā koe e Te Mana W’akahaere tēnā koutou katoa. E ngā kanohi o Raukawa i konei i tēnei rā me ērā i te wā kāinga tēnā koutou katoa. Ka nui te mihi rawa atu ki a koutou kua tae mai nei ki te w’akanui i tēnei kaupapa o te rā. Tēnā koutou.[Thank you Mr Assistant Speaker and greetings to you all. To the representatives of Raukawa present here today and to those ones back home salutations to you all. I acknowledge those of you greatly who have arrived here to celebrate this matter of the day. Greetings to you collectively.]This day has been a long time coming for the people descended from Raukawa. This is the day that the people of Raukawa have come to represent to practise and to maintain the tikanga that has been left for them to protect to hold strong to the legacy of those who have passed on before them. It is a day to celebrate and acknowledge the significance of their custodial role and to practise manaw’akahaere kaitiakitanga and ahi kā roa within their rohe. It has been 5 years since the deed for the co-management of the Waikato River was signed in December 2009. The Raukawa Claims Settlement Bill completes the settlement of their historical claims. It is then right to celebrate the culmination of so many aspirations and dreams woven over time and indeed long before.This bill gives effect to the undertakings by the Crown and the Raukawa deed of settlement and the supplementary deed. The most significant milestone however is in this day marking a place to rest to recover and to restore the relationship that Raukawa has always had mai rā anō with the land and the waterways in their rohe. The bill recounts the damage and destruction that was wrought upon the people through three major attacks on the human spirit. The first attack was through war and confiscation. The Crown acted unjustly in sending forces into the Waikato in July 1863 and occupying the land and the region. Crown forces penetrated through the rohe of Rangiaow’ia and Pāterangi ending at Ōrākau. Approximately 250 to 300 tangata w’enua defended Ōrākau Pā against 1800 troops for 3 long days. During the war Raukawa chief Te Paerata was killed. Over 80 of their people were slaughtered during the battle and when fleeing the pā. The loss of prominent leadership was intensely felt.After the battle at Ōrākau Raukawa participated in the battles of Gate Pā and Te Ranga and the latter was known as the bush campaigns. Loss of life was suffered when the Crown attacked Pukehinahina and Te Ranga. Kainga and cultivations were destroyed forcing Raukawa to flee their homes. If the loss of life and property because of war and raupatu was not in itself severe the Crown confiscated the land that Raukawa had interests in. Before the confiscation was completed the Crown reformed Māori land legislation leading to the introduction of the Native Land Court within the Raukawa rohe in 1866. And so the second tranche of confiscation was suffered as Raukawa land became susceptible to alienation. They successfully used legal processes to challenge the exclusion of their tupuna Raukawa from the tūpuna of the Taupō-nui-a-Tia block. Raukawa sought to retain control and ownership of Māori land within Te Rohe Pōtae by opposing construction of roads surveys and land court hearings until the early 1880s.The third and final impact was experienced through the effect of systematic large-scale land speculation by private parties resulting in rapid and substantial land loss in the late 19th century. Eighty percent of land within the Waikato Basin was taken by private land speculation and the Crown before 1900. In the 20th century the iwi lost further land through public works takings including for hydroelectric projects. Then in 1915 the Crown gifted 20000 acres of the Pouakani block to an iwi with no ancestral ties to that w’enua which exacerbated the grievance that Raukawa continued to feel. They were rendered virtually landless.This is a deplorable history—acts of injustice that led to the economic social and cultural impoverishment of the iwi. I want to reflect today on the leadership of George Whakatoi Rangitūtia the chair of the Raukawa Trust Board who started this latest negotiation phase of their history. I mihi to him today. At the first reading of this bill I said that this is a settlement bill that has been built on the vision of honouring the words of our tūpuna and building a strong foundation for our tamariki mokopuna. Me hoki w’akamuri kia ahu w’akamua ka neke—the future is behind us.I cannot help but reflect too on the karanga that came across the airwaves this last Saturday night: “Kua wikitoria a Mōtai Tangata Rau!”. Mōtai Tangata Rau led by Paraone Gloyne and Ngāhuia Kopa saw Ngāti Raukawa win the Tainui Waka Kapa Haka Festival in the weekend. It was perfect timing to remind us of the dignity the determination and the courage that has allowed this iwi to emerge 150 years after the wars to become a leading player in the recent Kākano Investment forestry management regime the environmental restoration of the Waikato River and small business developments within their rohe.The settlement is not about justice. It will never compensate for the attack on w’akapapa the loss of life the loss of land and the destruction throughout their rohe but it will allow the people to move forward to utilise the settlement to develop their own economy to develop their people and the restore their right to their Raukawatanga. The bill enables a cultural redress package designed around their aspirations to reinvigorate their relationship with cultural sites of significance such as statutory acknowledgment of Raukawa’s association with 18 areas; geothermal statutory acknowledgment of Raukawa’s association with seven geothermal resource areas; vesting of eight conservation sites including Te Tuki Whakakahonui the Whakamaru Power Station village site and five other sites vested as reserves; and the assignment and alteration of geographic names.Over and above the quantum there is a $3 million cultural fund to negotiate the sale of or access to sites of significance situated on private land within the Raukawa rohe a $5 million fund to explore commercial arrangements with Mighty River Power and a $2 million lakebed fund.The commercial and financial redress package has been designed to contribute to the economic development of Raukawa now and for future generations. It includes the option to purchase part of Pureora North Crown forest licensed land the right of deferred selection to purchase 35 Crown-owned properties for up to 5 years from settlement date a right of first refusal for a period of 171 years from settlement date over 26 properties owned by the Crown and another 84 owned by Housing New Zealand Corporation the Waikato District Health Board and the Crown should they be declared surplus to requirements.There is one final point I wish to make. Raukawa often think of themselves as the most overlapped tribe in this process today. This settlement is about having to foster relationships with Tūw’aretoa Rereahu Maniapoto Waikato-Tainui Koroki Kahukura Ngāti Hauā Ngāti Hinerangi Ngāi Te Rangi Ngāti Ranginui Ngāruakahunui Te Arawa Pouakani and Kauwhata. The negotiations have required leadership integrity respect and steadfast determination to do what was right to allow this iwi to move forward and I think of the leadership that resides within Raukawa—those at the negotiating table those who have attended the hui and those who have cared for the w’ānau while the talks have gone on. I think about the vision your settlement represents to keep the future behind you to always be in pursuit of an opportunity to grow. I know that already Raukawa has started to experience the fruits of settlement. The future is stretching out to the mokopuna to come and all of Raukawa must continue to demonstrate the unity of purpose that has got you through to this point to build a new tomorrow that you can all share. Nā reira ka nui te mihi ki a koutou. Tēnā koutou tēnā koutou tēnā tātou katoa.Hon NANAIA MAHUTA (Labour—Hauraki-Waikato):Tuatahi tēnei ka tāpiri atu aku mihi maioha ki a koutou o Raukawa i uru mai nei i roto i tēnei tō koutou nei Whare ki te whakarongo ki a mātou nei whakaaro hei tautoko i a koutou tutukitanga i raro i te kerēme kei mua i a tātou. Nō reira ki a koutou katoa ngā marae maha ngā koroheke ngā rūruhi te hunga taiohi e kawea nei te toimahatanga o ngā mahi tuhituhi anei te mihi atu ki a koutou katoa.[Firstly I would like to extend my affectionate greetings to you of Raukawa who have entered into this House of yours to listen to our thoughts in support of your achievements under the claim before us. Therefore to you all the many courtyards the elderly men and womenfolk the younger generation that bear the hardship involved in the written work I salute you all.]It gives me great pleasure to join with the Minister for Whānau Ora and support the third reading of the Raukawa Claims Settlement Bill. There are aspects of the settlement that hinge together like a jigsaw and I use that analogy very carefully because as Minister Turia pointed out there is such a complex web of relationships that have required being sorted through for Raukawa to get to this point.I want to reflect on a conversation I had with Vanessa Eparaima the chair of Raukawa in seeking to understand the intent of the settlement and more particularly what it had taken to get to this point and what was envisaged for the future. One thing stood out very clearly in my mind and it was this issue of relationships. She made it very clear in the discussion that it has not been a perfect path trying to pull together the total sum of interests in the bill but in working through relationships certainly within the iwi and alongside neighbouring iwi they were able to get to a point. I respect her commitment to the enduring nature of relationships to make Treaty settlements last. I respect the amount of effort that has been taken to work out some very inside the house issues if you like and some neighbour issues. I think people will understand what I mean.More important when she talked about relationships she said there was nothing more fundamental than what was happening within Raukawa—a transformation of change to take the iwi into the future. When she talked about for example the amount of effort that had gone into the thinking behind the governance entity I was encouraged by the amount of consultation that had taken place within the iwi and by the rigour with which first principles informed the nature of their governance entity and more important informed their mode of practice. So this settlement is brought together by some words in a deed of settlement that a lot of work has undoubtedly gone into. Because of the spirit that has gone into pulling together a settlement that prepares the iwi to go forward into the future while never losing sight of where they have come from I commend the settlement in this bill to the House.We heard at the Māori Affairs Committee a number of issues raised for example with regard to the map of association. We considered this with I guess quite a lot of thought about whether the map of association was an opportunity for Raukawa to extend their domain or to make clear and express the nature of their relationships throughout their domain. I think after advice from officials and after clarification from Raukawa we settled on the second one—just to make clear that they have a number of interests in their geographical area that should not be forgotten. That was an important point because we tussled with the fact that should the statement of association be put into the legislation it would not make it clear that the nature of Raukawa interests were not over and above what had been expressly provided for in the legislation. We decided against that and stayed with Raukawa’s best judgment. I draw the attention of the House to that in so far as the issues raised around Lake Ōhakuri. Again the clarification that we have in the bill makes very clear where Raukawa’s interests lie with regard to the lake and that applies to the Tatua West side of the lake.Raukawa has put a lot of effort into its relationships with stakeholders other than iwi—local government for example. I recognise that the mayor is here today. I think the amount of effort put into the Te Reo Māori strategy in the South Waikato district is for our region a very stellar example of what can be achieved when you have a good relationship with local government and more important the commitment of the leadership. So I too want to commend Mōtai-Tangata-Rau because the evolution of that tenacity and commitment towards Te Reo has manifested itself through other types of relationships that the region can certainly claim support of as well.There was some discussion again at the select committee with regard to removing Waitangi Tribunal claim 443 from the bill. Just for those who are here and listening it was our final determination that that claim when it was lodged by Wally Papa was done on behalf of Raukawa. It would not be fitting to remove the claim within the context of this particular settlement. Although there was significant interest put forward by Ngāti Koroki Kahukura in time things may subside and in time I think relationships can be mended.I come to Ngāti Koroki Kahukura. We currently have their bill the Ngāti Koroki Kahukura Claims Settlement Bill sitting before the Māori Affairs Committee. There were two things that stood out and these were the two points that were certainly impressed upon us from the Raukawa perspective and are certainly being impressed upon us from the Ngāti Koroki Kahukura perspective. Firstly Raukawa is all inclusive in their settlement. Clause 13 of the bill makes it absolutely clear that it is intended to be an inclusive settlement for all those who identify with Raukawa. Secondly in so far as Ngāti Koroki Kahukura interests emerge I think it becomes clear in relation to the Waikato River.One of the things they said for example was that from Karapiro to Arapuni when it comes to exercising their interests as kaitiaki in the river there are some other settlements that overshadow the intent of this settlement and that they want to clarify it through their own settlement. So for example their application for Waikato River Authority funding for the clean-up is overshadowed by the extent of Raukawa’s interest under the river settlement in Karapiro. I think that that is a relationship issue and it could be worked through. Maybe the select committee might be able to do something within the context of the Ngāti Koroki Kahukura settlement. But this settlement should not be changed to reflect the nature of that interest. And that is certainly where the select committee felt that things needed to remain the same.For Waikeria Prison thankfully with the relationships that underpin the discussions between Raukawa and Maniapoto the change to the bill that has been recommended I think just clarifies how the issues around Waikeria Prison can be worked through over time. With the goodwill and commitment of the two parties I am sure it will be done.We cannot go further without recognising that a lot of effort has been put into expressing how Raukawa want to go forward and recognising the commercial entity and the work that has gone into that. The people whom they have secured to build capacity throughout their iwi I think is something that other iwi are watching very carefully. They have sought technicians and experts to build the capacity of iwi and work alongside their own people so that they can carry out their fiduciary obligations as iwi—in so far as the river is concerned their environmental interests and their commercial interests—very well. I would hope that in time there will be an opportunity for iwi like Raukawa to share what best practice can look like so that everybody does not have to reinvent the wheel. That is the last thing I would say.I wish Raukawa well on their journey forward. I know that their commitment to young people to the histories and to the language of Raukawa has been most definitely demonstrated over the last couple of weeks. I am confident that the extent to which certainly Vanessa has led the issue of managing relationships thoroughly and in a way that will work out some of the more difficult issues means that the relationships will endure. And I am confident that over time some of the sharper edges of those relationships will subside.Nō reira i tēnei wā ka whakarāpopoto taku mihi ki a koutou o Raukawa. Nei te mihi maioha mō tēnei wāhanga kia tutuki pai a koutou wawata i roto i tēnei o ngā take Tiriti. Tēnā koutou tēnā koutou kia ora mai tātou katoa.[At this stage I would therefore curtail my acknowledgment to you collectively of Raukawa. My affectionate regards for this part in the hope that all your aspirations in regards to this of the Treaty matters will be met well. So greetings and well done to you collectively and my thanks to us all.]Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations):Welcome to the people and the friends of Raukawa who have joined us today to mark this significant milestone in the relationship between the Crown and Ngāti Raukawa. I greet those of you in the House and those watching and listening elsewhere. Our guests in the House may have wondered why it was that when Mrs Turia stood up I walked out. Well it is not because I have the pip with Mrs Turia—far from it. She is my favourite member of Parliament. She is a great woman. [Interruption] Maurice Williamson always gets very upset when I say that. But I have to say this to Maurice in the immortal words of Lloyd Bentsen: Maurice is a friend of mine Maurice is a great politician but Maurice is not Tariana Turia. So I stood up and walked out because Mrs Turia has been the local member of Parliament for many years and I thought it was entirely fitting and proper that she should lead off in this debate because I know how closely she has followed the debate and how keen she has been to see a just and durable settlement with Ngāti Raukawa.Ngāti Raukawa have settled their Treaty grievance against the Crown not only for the present generation but for those before who carried a great burden and for those who will follow as Raukawa usher in a more optimistic future for the people of Raukawa. I acknowledge the weight of responsibility that all have felt in undertaking such a responsibility. I say in the third reading that that is not formulaic because I know from negotiations just what people have done. I am confident that the mana of Raukawa will be widely evident as they use the opportunities this settlement provides to enhance the well-being of their people their river and their lands and to advance the standing of Ngāti Raukawa within the community at large.I begin by acknowledging Kīngi Tuheitia me Te Whare o te Kāhui Ariki. I acknowledge too the respected kaumātua and kuia of Raukawa and those who maintain the home fires of the marae within the Waikato and the surrounding regions. When I introduced the bill I acknowledged past and present negotiators: Chris McKenzie Vanessa Eparaima Nigel Te Hiko and Patricia Cowley. I want to say that I first met Chris McKenzie in 2007. I know that his family is up there in the gallery. He and others like Stephanie O’Sullivan who was present at the meeting in Hamilton briefed me on Raukawa’s historical river claims. Chris has worked for his iwi for many years. This is a bipartisan debate so I am not allowed to say that I look forward to seeing him in here at the end of the year. My respect for them and for all their hard work for their achievements on behalf of their people and for the way they have conducted themselves in what at times has been a very vigorous debate is something that I wish to place on record again.Above all on this special day our thoughts naturally gravitate towards those who have suffered the grievances that are settled today. We also remember those who worked in so many ways and for so long to get the Crown to a position where it acknowledged its wrongs and we remember those who are not here to see the outcome of their endeavours. I know that the people of Raukawa along with many members of the House have many special people in mind at this time. I need to acknowledge the late Fraser Te Hiko Marīna Jacobs Ēmare Nīkora Ngira Simmonds Pita Thompson Tommy Rangitūtia and so many others who had the foresight to establish the Raukawa Trust Board.I salute the very special role played by the late George Rangitūtia. As many of you in the gallery know I had a wonderful day in January 2011 when George and you got me in that bus and we drove around the rohe. He played a pivotal part in the negotiations and it was very sad that his health did not allow him to attend the formal signing ceremony for the deed of settlement. After the signing ceremony Vanessa Louise Upston and I took the deed to George in Waikato Hospital so that he could sign it. It was a very special moment that I will always treasure. The last thing that I said to him was: “Well George I’ll see you in a few weeks.” But that was not to be; the next time I saw him was on the marae for his tangi.This settlement is a fitting legacy for George and demonstrates all his efforts over many years on behalf of his people. The other day I was in Tāneatua for the opening of the great Tūhoe House and I said to Tāmati Kruger that he reminded me of something that Harry Truman once said: “It is amazing what you can accomplish if you do not care who gets the credit.” I think that is the epitaph of George Rangitūtia. This settlement has been built on the foresight determination and courage of all these people.As is well-known Raukawa are based in the Waikato region and have been represented in negotiations by the Raukawa Settlement Trust. Its connections cover a significant area from Taupō-nui-a-tia in the south to Maungatautari in the north westward into the Rangitoto Range and the Waipā Valley and eastwards into the Kaimai and Mamaku Ranges. I am certain that members will also be well aware of the importance to Raukawa of the Waikato River as historically it was the centre of commercial social and spiritual life.In 2008 Raukawa began negotiations for its comprehensive settlement. These negotiations as I have said were not without their complexities but they reached their conclusion with Raukawa and the Crown signing the deed of settlement on 2 June 2012. Mrs Turia has outlined the essence of the settlement redress and I will not repeat those comments here but I want to say something about the historical aspect of the claim. First let me say that that the Central North Island Forests Land Collective Settlement Act 2008 and the Ngati Tuwharetoa Raukawa and Te Arawa River Iwi Waikato River Act 2010 both addressed aspects of the historical Treaty claims of this iwi. It is this bill however that brings together all the remaining historical Treaty claims.As the bill acknowledges in 1863 the Crown sent its armed forces into the Waikato and Raukawa were drawn into the fighting that followed through their whakapapa connections and links to the Kīngitanga. I think the historical account and the acknowledgment set out in clauses 8 and 9 of the bill are so very important because what they do is set out in detail further breaches of the Treaty visited upon Raukawa in the years that followed including loss of life through raupatu confiscation and privatisation of land through the operation of the Native Land Court the Crown’s failure to acknowledge the mana and rangatiratanga of Raukawa and the failure of the Crown to protect Raukawa interests in their customary resources and significant sites. It is a very sad history. It is a sorry list of dishonoured obligations on the part of the Crown.I will always remember that day in Tokoroa where we had the airing of grievances. It occurred about 18 months ago. One does not have to be some kind of bleeding-heart liberal to be affected by this history. This history is not good. I take as an example the old kuia who stayed in her house until the water was lapping around her porch before she left. So my plea to those who send me rude emails as most assuredly they will do after this speech—they send them after every settlement especially some strange person in Nelson. She is always telling me I am an unelected list MP which is of course an oxymoron. All I say to her is: “Look just study the history. Look at the facts because if you look at the facts the facts speak for themselves and the facts are not flash.”What has been done cannot be undone. Most of what has been lost cannot be returned but the generous people sitting in the gallery today have accepted the redress contained in their deed of settlement and in this bill. I very much look forward to continuing to work with and getting to know the people of Raukawa. I hope we shall keep in touch long after I have left this place and I am sure Mrs Turia feels the same. I look forward to a new era in the relationship between Raukawa and the Crown one that does really live up to the principles of the Treaty. So I wish those in the gallery and the iwi at large all the very best for the future and I commend the bill to the House.MEKA WHAITIRI (Labour—Ikaroa-Rāwhiti):Tēnā koe Mr Deputy Speaker. Tēnā tātou e te Whare nei. I join with all members of this House in celebrating the third reading of the Raukawa Claims Settlement Bill. Ā tuatahi e te iwi Raukawa nau mai nau mai haere mai. Haere mai ki tō tātou Whare i runga i te kaupapa whakahirahira i tēnei wā. Nō reira ōku rau rangatira mā kui mā koro mā tēnā koutou tēnā koutou ā tēnā tātou katoa.[Firstly to the tribe of Raukawa welcome welcome welcome. Welcome to our House in regards to this matter of enormous importance at this point in time. So therefore to my leaders of a hundredfold to the elderly women and menfolk salutations and greetings to you collectively and to us all.]I join with all members in celebrating the third reading of this most important bill of Raukawa. I want to pick up on the comments of the Hon Tariana Turia who talked about the unique qualities of this bill particularly around the tensions of the relationships and overlapping iwi interests. I want to add my support and say that it is often not an easy thing to manoeuvre yourself through Treaty processes when you have such competing interests in this area. So I want to particularly acknowledge the leadership of those who have been mentioned—Chris McKenzie and Vanessa Eparaima particularly—for ensuring that your settlement waka has come to this point today. So I do mihi to you for the efforts of your negotiators and your leadership particularly.Just picking up on the complexity particularly around the overlapping interests when looking through at the progress on this bill I noted that the deed of mandate was signed in September 2008. Ten months later in July 2009 the terms of negotiation were signed and then the deed of settlement was signed in September 2011. My point is that that is a 3-year journey from the deed of mandate to the deed of settlement. I want to acknowledge that there have been very few claims where iwi can say that they have achieved it in such a short space of time given the complexity issues that were talked about earlier. So I want to labour that point because I recall a particular iwi that was first off the block under a Labour-led policy called the large natural groupings. The Tūranganui a Kiwa claims were the first off as part of that process and we did not meet the time lines that Raukawa has clearly met in terms of 3 years of settling. I think we took somewhere in the vicinity of 8 years.But the point is that for iwi to get to the deed of settlement process it is no short undertaking and I do want to acknowledge the Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson and the officials who played their part to ensure that we were getting to this point. Like I say a 3-year journey is something to be proud of given the backdrop of the relationship issues and the overlapping claims that came through. So for me that speaks volumes about the leadership demonstrated by the Raukawa people in ensuring that we have got to this point in the process and to the bill having its third reading. But I do want to make the observation that although the deed of settlement was in September 2011 this bill was not referred to the Māori Affairs Committee until August 2013. So I am in my own head doing my calculation of what the delay was in getting from a deed of settlement to the select committee process.None the less it was referred and can I say that the work that the Māori Affairs Committee ably led by the Hon Tau Henare gave this bill was a very good look over. We had I believe a number of submissions. It was interesting for us to travel to Tokoroa where we heard submissions. We had some 22 submissions of which we heard 10 including during the hearings we held in Tokoroa. Can I say that there were some very strong submissions made before the Māori Affairs Committee. Like my colleague the Hon Nanaia Mahuta I can say that the select committee gave consideration to all submissions supported by the advice of the officials. So when you see the recommendations from the select committee you can see the comprehensiveness with which the committee members particularly addressed the issues of the submitters.But this is about the third reading and it is about celebrating the success of Raukawa at this point in their history. Like everybody else I am looking forward to the next part of Raukawa’s journey in terms of how this settlement will assist and enable their development as an iwi in their area. But this was a short call to support the third reading and to acknowledge particularly the work of people like Vanessa and Chris for their leadership on this particular bill. Can I say that if Raukawa’s future is anything like Mōtai Tangata Rau in taking out the Tainui regional kapa hakas this country is in for an exciting innovative and very entertaining future. Nō reira. I stand to support and commend the third reading. Kia ora tātou katoa.DENISE ROCHE (Green):Tēnā koe Mr Deputy Speaker. E te Whare tēnā koutou katoa. Whakataka te hau ki te uru whakataka te hau ki te tonga. Kia mākinakina ki uta kia mātaratara ki tai. E hī ake ana te atākura he tio he huka he hauhunga tihei mauri ora. E ngā mana e ngā reo e rangatira mā e ngā iwi e huihui nei tēnā koutou. Ngā rangatira o Raukawa koro mā kuia mā tēnā koutou tēnā koutou tēnā koutou katoa.[Greetings to you all the House. Cease the winds from the west cease the winds from the south. Let the breezes blow over the land let the breezes blow over the ocean. Let the red-tipped dawn come with a sharpened air a touch of frost a promise of a glorious day. Behold the breath of life. To the authorities languages leaders of a hundredfold and the tribes gathered here greetings to you collectively. To the esteemed leaders elderly women and menfolk of Raukawa greetings salutations and acknowledgments to you all.]I am speaking with my back to the gallery where my whanaunga are. However I do just want to take this moment to acknowledge all the people who are in the gallery and the people who are at home watching. I am too afraid to name them personally because I might miss someone out so I would like to take this moment just to thank them all for being here to watch this last passage of the Raukawa Claims Settlement Bill through the House.I am delighted to speak on this third and final reading on behalf of the Greens. On behalf of myself I am also delighted to be part of this historic occasion today. I wanted to start my kōrero with a karakia tīmatanga because it is such a lovely and hopeful prayer. It is also the karakia that I said last week at the tangi of my Auntie June who was married to my Uncle Ken.I think it is right to acknowledge the many rangatira who have passed away—not just those who have been involved in the struggle to get to this stage and the years that it has taken to do that but also the ones who have been fighting for this for decades. My understanding is that the fight for justice for Raukawa has been going on since the late 1860s. Tēnā koutou. Tēnā koutou te hunga mate nō reira haere e ngā mate. Haere ki te wā kāinga haere ki te kāinga tūturu o tō tātou Matua i Te Rangi haere haere haere.[Greetings to you collectively and to you the ones who have passed away farewell. Return to the true and real home of our heavenly Father. Depart journey on goodbye.]As early as 1868 our Raukawa ancestors were attempting to use the legal processes that were imposed on them by the Crown through the Native Land Court to right the blatant land grabs that happened to them. The deed of settlement and the bill itself set out the agreed historical account and where the breaches of Te Tiriti o Waitangi occurred and it is fair to say that Raukawa were punished for both their political convictions—their involvement in the Kīngitanga movement—as well as their involvement in the wars in the Waikato and Tauranga in the 1860s. As well as loss of life—and this has been spoken about today by Minister Turia—they suffered raupatu or land confiscation after the wars in Waikato and Tauranga in 1863 and 1864 and the bush campaigns in 1867.The introduction of the Native Land Court which Raukawa were not consulted on resulted in Raukawa being alienated from even more land. The return of confiscated land to individual Māori resulted in the breaking down of collective ownership basically because it is difficult to shift collectively owned land to private individuals. Clause 9(7) in Part 1 of the bill states that “the operation and impact of the native land laws in particular the award of land to individual Raukawa and the enabling of individuals to deal with that land without reference to iwi or hapū made those lands more susceptible to partition fragmentation and alienation. This undermined the traditional tribal structures mana and rangatiratanga of Raukawa which were based on collective tribal and hapū custodianship of the land. The Crown failed to protect those collective tribal structures which had a prejudicial effect on Raukawa and was a breach of the Treaty of Waitangi and its principles.”From my understanding it was around this time that the Crown through the Native Land Court despite a legal challenge from the iwi excluded the tūpuna Raukawa from the tūpuna associated with the Taupō-nui-a-Tia block. There is much much more in the historical accounts that record the breaches of the Treaty that separated Raukawa from their land. The bill outlines that the Crown acknowledges that by 1910 the Crown and private purchasers had alienated Raukawa from more than three-quarters of their landholdings and that before 1900 private parties and the Crown had purchased around 80 percent of the land—that is around 800000 acres within the whole of the Waikato Basin. In clause 8(10) of the legislation it states that “The Crown failed to protect Raukawa from becoming virtually landless. This restricted their ability to participate in new economic opportunities and contributed to the economic social and cultural impoverishment of Raukawa.”When we take just these issues of land loss—and that is aside from the loss of life—it is apparent that Raukawa are extremely generous with this settlement. The redress package does not and cannot fully compensate for the harms that were done to them and this is one reason why the Greens maintain that we do not believe this is a full and final settlement.The settlement itself is made up of both commercial and financial redress and cultural redress. I know that the cultural redress includes the birthplace of the ancestor Raukawa himself the common ancestor of all Raukawa iwi. Like others I want to congratulate the negotiation team and the leadership of Raukawa on the tightrope they have walked to deliver this settlement bill.In my second speech I revisited some of the overlapping interests as others have done. Raukawa have shared areas of interest and association with Ngāti Maniapoto Ngāti Tūwharetoa Waikato Tainui Te Arawa and Ngāti Korokī Kahukura and there are many more. It is not surprising that there are overlapping concerns because Māori do not live in a jar. As it has been noted by Raukawa themselves in their written submissions to the Māori Affairs Committee it is a finely balanced settlement to acknowledge those joint associations and interests. Raukawa have sought creative solutions in the settlement. As an example there are the unusual protections of Maniapoto interests over the right of first refusal for Waikeria Prison.The settlement also covers significant commercial and financial redress. When it comes to commercial redress I always feel a bit nervous even mentioning it basically because of the hate speech from the ignorant who frequently describe Treaty settlements as a gravy train. Minister Finlayson referred to that. There is a woeful lack of education or understanding from the general public about Treaty settlements and about Te Tiriti generally. As a country we have been suffering from cultural amnesia. We more often than not forget that Te Tiriti o Waitangi the document ensured that every non-Māori citizen has the right to live here that this country was not taken by force and that the breaches of the Treaty as outlined in both the settlement deed and the more abridged version in the legislation itself seriously undermined a sovereign people. They have suffered to this very day.The ignorance of our history is actually taught in schools. My daughter Matariki is 15. Last year she attended a training seminar on the Treaty of Waitangi that was led by real Treaty educators. When she came back home she was absolutely incensed. As soon as she got back to school she hit up her social studies teacher handed over some resources and told him that he had been teaching it all wrong. She did do it tactfully I think which might be a Raukawa trait rather than a Roche trait. My daughter has had the benefits of bilingual education for her first 6 years at school and before that she was at a kōhanga reo yet in all her time within the education system she has never heard the true story of Te Tiriti o Waitangi.So it is no wonder then that so often our rangatahi suffer isolation and dislocation from their culture. The true history that connects them to their land is hidden. How can a young person step confidently into the future if their past is unknown? My daughter is here today. She is in the gallery. Her father and I decided that attending this historic occasion contributes more to her education as a young woman of Raukawa than her school could provide.I want to congratulate Raukawa because this settlement carries them forward into the future to look after all their rangatahi and they will do that with pride and from a sound economic base. Nō reira tēnā koutou tēnā koutou tēnā koutou katoa.LOUISE UPSTON (National—Taupō):Tēnā koe e Te Kaiwhakawā. Tēnā koe e Te Whare. Rau rangatira mā tēnei te mihi ki a koutou i runga i te kaupapa o te rā. Tēnā koutou ngā iwi ngā rangatira o Ngāti Raukawa. Tēnā koutou tēnā koutou tēnā koutou katoa.[Thank you Mr Deputy Speaker. Greetings to you the House. I salute you collectively leaders of a hundredfold in regards to the matter of the day. Acknowledgments to you the people and leaders of the Raukawa tribe. So greetings salutations and congratulations to you all.]It is with the most generous of hearts that I welcome you here to our place—to this place. I am enormously proud to be your member of Parliament and I use that word very carefully and consciously. I acknowledge the previous speeches and that of Minister Turia in particular. She is also your member of Parliament. But I want to reflect in this House today on the journey because I think probably more uniquely for me in this House is that I have got to walk most of this journey with you. So September 2008 was when you signed your mandate and I was elected only a couple of months after that. I do not think I had any idea quite what was in store.When I look up at the gallery and I look at who else is here—and I acknowledge both the mayor and deputy mayor—I see Raukawa the heart of the community. For me definitely you are the heart of the Taupō electorate and again I use that word very deliberately because every step of the way I have seen you reach out to all the stakeholders to all of those in the community who have an interest—real imagined and everything in between. I think that has taken enormous courage and generosity. I think back to the Prime Minister’s visit at the end of 2010. My understanding is that that was the very first time a Prime Minister had been on one of your marae. I know what an enormously proud day it was—the range and breadth and depth of the community who were there to welcome him. And for you to share that occasion very much speaks to the way you have approached this whole process.I think probably most significant was the day that I would say was the reconciliation day 25 May 2011. I must confess that I said to the Minister for Treaty of Waitangi Negotiations: “What is this day? What happens? What do I have to do?”. I was not quite sure. I remember sitting there and hearing your stories. The Minister spoke about one of those stories in particular—of one of your family members sitting there waiting while the water rose around her. I remember the very very powerful story that Mal McKenzie delivered on behalf of her family—your mother your grandmother. I sat there and I was very very clear that I was a representative of the Crown hearing the stories of the carnage and the damage that had been inflicted on the people of Raukawa.But the thing that stood out for me that day was how this process heals. I saw it within a matter of hours—the tears the anguish the hurt the anger being turned very quickly into generosity acceptance and forgiveness. I saw it I witnessed it and I felt it. I really wish that every single New Zealander as the Prime Minister enters a conversation this week about nationhood and about what our flag might look like could witness that kind of occasion because to me that is what will make this nation even greater than it is today. So I want to thank you for allowing me to be part of that process. You have allowed me to be part of every single part of the process and that is the Raukawa way.The next big occasion that again was a first for me was the signing of your deed at Aotearoa Marae. That was the day that the Crown through Minister Finlayson delivered the formal apology. Again I will be honest. I thought that that was probably just a speech just the stuff that the Minister has to stay and he has to do that lots of times but man that was so wrong because what was very clear when he spoke—and it was clear from looking out at the faces of Raukawa—was that apology being delivered but more important being accepted. That is where the generosity of Raukawa comes in.When we talk about riches and we talk about wealth we talk about people and we talk about resources. Raukawa lost both of those things—significantly. People say to me: “Why in these Treaty settlements is there so much money involved? Why do you do that?”. I use some very simple examples and I say to someone: “You imagine if you were a farmer. You have some land you look after your family and you create wealth from that farm. What happens when you wake up one day and that farm has gone? Then what? Oh and half your family’s gone too. Then what?”. So the third reading and the passing of this legislation are for us to complete that part of the journey.There are so many highlights in this process but I loved the day in December 2012 when it was time to sign the ministerial accords. Raukawa invited me to attend but more important you invited me to attend with you. I think there were some very nervous-looking officials and some very puzzled Ministers when they saw Louise Upston the National MP for Taupō arriving on the side of Raukawa. But that to me said it all because your belief your actions and your partnership go far beyond anything I have ever witnessed. And knowing the stories and knowing what you have been so generously willing to accept in order to move on really make that even more powerful.My one regret as I am sure it is for those of you in the gallery is that George is not here today. The fact that we took the deed for him to sign in his chief’s jersey is another memory that will never leave me. So to George and to those of Raukawa who cannot be here congratulations. This is a proud day for you all for us all and I look forward to every next step of the journey with you. Thank you.RINO TIRIKATENE (Labour—Te Tai Tonga):Ā tēnā koe Mr Deputy Speaker. Ngāti Raukawa tēnā koutou nau mai haere mai ki te Whare Paremata e takatū nei ki te whakatutuki i ngā wawata o rātou mā. Huri noa ki ngā rangatira o te Whare tēnā koutou tēnā koutou ā tēnā tātou katoa.[Thank you Mr Deputy Speaker. To the Raukawa tribe greetings and welcome to you collectively. Welcome to Parliament House standing here in readiness to fulfil the aspirations of those who have long gone. And greetings to you leaders throughout the House salutations and acknowledgments to you collectively and to us all.]I am delighted to be able to speak at this final reading of the Raukawa Claims Settlement Bill I come from the South Island. We are in the process of doing a lot of settlements in the south and my own iwi of Ngāi Tahu were first off the block. I have marvelled really at being able to be part of it within my own iwi but also some 15-plus years on now to see the developments that have taken place as a result of the Treaty settlements. I know that Ngāti Raukawa have a very exciting future ahead of them.In my earlier speeches I have spoken about the historical accounts and the heinous acts that were inflicted upon Ngāti Raukawa. Ngāti Raukawa were drawn into conflicts when going to the aid of their cousins in the Waikato wars and in the Tauranga wars and as a result of that they were largely left landless had all their rights stripped and were really just left with not much at all. In fact in the 1800s and 1900s Ngāti Raukawa were not even acknowledged as an iwi; they were included just as a hapū of Waikato-Tainui. So I am very humbled to be able to stand here today to acknowledge this iwi of Ngāti Raukawa and all of the kaumātua and all of their talented people who have been involved in negotiating and getting this settlement to this final home run stretch. It is a great honour.I look at the quantum amounts of the settlements and I mentioned in my earlier speech the generosity that the negotiators of all iwi have shown. We know that the Treaty pūtea is quite limited but in terms of reparations there really can be no equivalent reparation for the loss and the mamae that have been inflicted upon iwi throughout the motu. We just had a very small amount for one of the iwis from Te Arawa earlier this morning—all three in fact. I contrast that as I do with “Ngāti South Canterbury Finance” and the $1.2 billion—$1200 million—going to that “iwi” down there and its “hapū” of investors although do not tell my Ngāi Tahu whanaunga about that. For “Ngāti South Canterbury Finance” when it comes to down to it there is pūtea there when it needs it.I do acknowledge the graciousness of this iwi Ngāti Raukawa who have accepted this and worked hard to come to this point with their settlement. It does include a lot of complexities. I am from the south so I do not quite know all the arrangements with all of their cousins around their immediate vicinity but I know that they have worked very hard to be able to get to this point and I acknowledge them for that.I mentioned at the start of my speech the contribution that Māori and particularly iwi settlements are making to the Māori economy. I am really looking forward to the contribution that Ngāti Raukawa will make from this settlement to the Māori economy which is entering a golden age as has been expressed by ANZ bank I believe. It is an exciting time. If you do look around the central North Island in particular with all of the agribusiness geothermal generation and all the other work the ability for Māori landowners and for recapitalised iwi groups to harness those opportunities that they have really is exciting. I was with my own folks down south just last week. They have got some very big plans down there in terms of dairy expansion throughout the South Island. It blew my mind in terms of what is happening right across Aotearoa when you look at the Māori economic space. Not enough attention is really paid to it.It really is under the radar but there are some phenomenal organisations out there and I know that Ngāti Raukawa is right in amongst those ranks with the talented people that they have leading their iwi particularly through this settlement. I do acknowledge Vanessa Eparaima. I met Vanessa only briefly when I attended the Māori Affairs Committee but I was just very impressed with the very highly capable crew that they had there and also Chris McKenzie. I know he is gunning for Te Tai Hauāuru but our man Adrian might have another—we will see who has the last word there. But I do acknowledge Chris McKenzie also and his contribution that he has made towards this settlement.There is a lot of history a lot of mamae a lot of sweat and tears and anguish and huis and more huis and I do want to acknowledge those in that process who are not here today to celebrate. I know that there will be many karaua and kuia who have passed on. We also use these occasions to remember them. As we say: “Āpiti hōno tātai hōno rātou te hunga mate ki a rātou tātou te hunga ora ki a tātou.” We bind together and we acknowledge all those who are not here those who have passed on and us here the living.So I really do not have too much to add. I could have read out a whole lot of historical notes but read my speeches from the first and second readings. It is all in there—that taniwha General Cameron. Oh boy he was a bad bugger—he was a bad bugger. Excuse me. But yes we are here to celebrate Ngāti Raukawa and their fantastic achievements in this settlement. I just want to wish them all the very best for a prosperous future and may they add more of that golden glow to the Māori economy. Tēnā koutou tēnā koutou tēnā tātou katoa.CLAUDETTE HAUITI (National):Ka tū ake ahau ki te mihi ki a koutou katoa e te iwi o Raukawa me ō whānau e noho ana i te kāinga e mihi atu ki a koutou katoa. Haere mai ki tēnei Whare nau mai haere mai.[I rise to acknowledge you all the tribe of Raukawa and your families at home. I greet you all. Welcome to this House welcome welcome.]The purpose of the Raukawa Claims Settlement Bill is to give effect to the deed of settlement signed by the Crown and Raukawa. The Māori Affairs Committee examined the bill and recommended that it be passed. Te rohe o Raukawa is from Te Wairere Horohoro and Pōhaturoa. At Ongaroto is the house of the ancestor Whāita. The rohe is from Nukuhau to Taupō-nui-a-Tia and to Hurakia on the Hauhungaroa Range. From Titiraupenga maunga the horizon is the boundary of the district of Raukawa. From the maunga Wharepūhunga and the marae at Arowhena to the ranges of Whakamaru it extends to the region of Te Kaokaoroa-o-Pātetere to Maungatautari. It goes beyond Wharepūhunga to the ancestor Hoturoa to the marae at Pārāwera.Raukawa interests in this rohe are derived from discovery conquest gifting and whakapapa. Raukawa and the Crown acknowledge that other iwi also have interests in parts of these lands but Raukawa also claim association with Tauranga Tarukenga Ngongotahā Reporoa Kaingaroa Tahorakuri and in the Manawatū Kāpiti and Ōtaki.The Māori Affairs Committee heard opposition from Maniapoto to the inclusion in the settlement of specific land blocks at Waikeria for Raukawa. However the committee believed that the provisions in the bill offer sufficient protection of the Maniapoto Māori Trust Board’s interests and authority. The committee recommended amending clauses 110(1)(c) and 136 to include a definition of the “Maniapoto Maori Trust Board” and its successor to futureproof the legislation. Ngāti Koroki Kahukura also submitted and argued that the bill appears to recognise Raukawa interests in Ngāti Koroki Kahukura territory without acknowledging the dominant mana whenua status of Ngāti Koroki Kahukura. Engari the committee considered these matters carefully but did not propose any amendments to the bill regarding Ngāti Koroki Kahukura.The select committee amended schedule 1 and Part 2 of the bill by replacing the words “Lake Ōhakuri” with “Part Lake Ōhakuri” to make it clear that the statement of association would apply to only the Tatua West block of the lake.In terms of the Maungatautari Mountain Scenic Reserve the select committee inserted new clause 84A and acknowledged the significance of Maungatautari to Raukawa. Since the introduction of the bill the surveys of Te Tuki and Pureora sites have been completed so clause 63 clause 65 and schedule 4 were also amended to reflect land descriptions updated following these surveys. For Pureora clause 75 was amended to make it clear that the entire Pureora site would not be exempt from section 24 of the Conservation Act if the revocation and surrender is applied to parts of these sites.Raukawa kia mau kia ora. Raukawa tikanga kawa and mana of the whānau and hapū mana motuhake a Raukawa—determining their future for their whānau hapū and marae. Raukawa kia mau—preserving and cherishing their uniqueness and actively celebrating iwi virtues. Raukawa kia ora—underpins decision making and sustainable development in business practice. This settlement is necessary. The Crown failed to protect Raukawa from becoming landless. The lack of land resources undermined the ability of the iwi to participate in new economic opportunities in its rohe. This contributed to the economic social and cultural impoverishment of Raukawa.This settlement rights some of the wrongs of the past and allows Raukawa to build a stronger future for itself the rohe and Aotearoa. Raukawa will receive financial redress which includes value transferred under the central North Island settlement in 2008 and its estimated interest. With this interest Raukawa will further invest in its people through marae development grants and the education grants that currently support tauira study in medicine health and science Te Reo business and commerce.Commercial redress includes lands forestry and the opportunity to explore future commercial arrangements with Mighty River Power. Cultural redress recognises the traditional historical cultural and spiritual associations Raukawa has with places and sites within its rohe or area of interest. The settlement provides a deed of recognition over parts of a number of awa and reserves. Resilience is a quality that fortifies Raukawa in the face of challenge. Hope is the elixir that sustains the iwi. This settlement bill gives Raukawa much to be hopeful for providing not just an economic base but the freedom to determine without impediment mana motuhake. Raukawa kia mau kia ora. I commend this bill to the House.HONE HARAWIRA (Leader—Mana):Tēnā koe Mr Assistant Speaker Tisch. Hoi nō hei kōrero tuatahi me mihi atu ki te “Koti Whero” ki te Rōpū Reipa e whakaae nei kia tū ahau ki te mihi atu ki a koutou e Ngāti Raukawa i haere tawhiti mai ki roto i a mātou o Pōneke i tēnei rā ā kia rongohia i ngā kōrero hākoa wētahi ko ngā kōrero pahupahu ngā kōrero koretake kia tae atu ki te mutunga kia hoki tika atu ki te kāinga me te pūtea a te Kāwanatanga kia kaha koutou.Nō reira me mihi atu ki a koutou i haere tawhiti mai i runga i ngā whakaaro ō rātou mā kua ngaro atu ki tua o te ārai. Rātou e tū i ngā rā o mua kia ū ki te whenua kia ū ki ngā taonga ngā ngāhere ngā awa. Hākoa kua mate kei te ora tonu ngā kaupapa kei te ora tonu ngā maumaharatanga mō rātou mā. Nō reira me mihi atu ki a koutou e te iwi o Ngāti Raukawa i haere mai i roto i a mātou i tēnei rā. Me te mea nōki hākoa e mōhio ana e mea ana te kōrero kua tatū i tēnei rā kei te haere tonu tēnei kaupapa mō āke tonu atu.Kaua e waihotia mā te Kāwanatanga e whakaarohia kua oti i tēnei rā. Mēnā he raru anō āpōpō me tū anō āpōpō. Mēnā he raru ā te wiki e tū mai nei me tū anō ā te wiki e tū mai nei. Kia ū ki wēnei kaupapa kia mōhio ai ō koutou tamariki mokopuna. Mēnā kei te pai te haere ō tō tātou wā horekau he raru. Ēngari mēnā he raru e pā tonu ana ki a Raukawa kei te tū anō koutou āpōpō.Nō reira me mihi atu ki a koutou hākoa nō Ngāpuhi ahau me wā mātou nei tini raruraru. Hoi nō me mihi atu ki a koutou i tēnei wā.[Thank you Mr Assistant Speaker Tisch. The first thing I want to acknowledge is the “Red Coat” Labour Party for allowing me to stand and to extend a greeting to you collectively Ngāti Raukawa who travelled from afar to be among us here in Wellington today and to hear contributions even though some will be mere waffle and of little significance. But at the end of it all you go home directly with Government funding so go hard.And so I must acknowledge you collectively who have travelled some distance upon the thoughts of those who have passed beyond the divide. They stood in those days committed to the land treasures forests and rivers. Although they are dead now matters that they sought then are very much alive still as are the memories of them. So I must acknowledge you collectively Ngāti Raukawa who have come to be in our midst today knowing full well that there is a saying that even if it is settled today it does not end there.Do not allow the Government to think that it has been settled. If a problem arises again tomorrow bring it up again. If a problem comes up again next week bring it up again then. Be committed to these matters so that your children and grandchildren are aware of them. If it is done well in our time there will not be any problems further down the track. Should a problem continue to affect you Raukawa you will rise up again in the future.So I salute you collectively even though I am from Ngāpuhi with all our myriad of problems. But I do congratulate you at this point in time.]I know that wherever we are in Te Ao Māori these settlements are not the settlements that will last for ever. It is not appropriate for any Government to assume that it can settle for ever a debt at a level of less than 3 percent of the value of the claim. So remind your children and your grandchildren that regardless of the paperwork that gets signed down here in our time the challenge is for them tomorrow and in the years to come to be stronger in themselves so that the ones coming after them will always have a better life.For me I remember back in the days when I was kind of fortunate because I went to St Stephen’s College and we had Māori language in school but there was not that in all of the other schools. We had to fight for that. We got it. It is now for the next generation to fight to lift it to the next level. It is for our generation for example to fight to try to get funding back for Ngā Pae o te Māramatanga so that we all remember that if we stand together we stand a chance of being successful. So to you Raukawa I will not drag this on. I know you fellows want to get home. Mihi atu ki a koutou. Tēnā koutou tēnā koutou kia ora tātou katoa.JOANNE HAYES (National):Tēnā koe Mr Assistant Speaker. E koro mā e kui mā e ngā mokopuna e rau rangatira mā o te iwi Raukawa ka nui te mihi atu ki a koutou katoa.[Thank you Mr Assistant Speaker. To the elderly women and menfolk to the grandchildren and leaders of the Raukawa tribe I acknowledge you all greatly.]I feel honoured to rise in support of the final reading of the Raukawa Claims Settlement Bill. I feel honoured because I too share your tipuna Mahinarangi through my Kahungunu side. I pay my respects to the many Raukawa whānau who have worked diligently over the years on this bill. Raukawa is an iwi that was forcefully displaced from its ancestral whenua and that has come into its own from Waikato-Tainui similar to that which my Rāngitane o Wairarapa iwi from Kahungunu has done. It is an iwi for which the journey of its settlement is close to its conclusion.I acknowledge the Minister for Treaty of Waitangi Negotiations the Hon Chris Finlayson for his determination to ensure that the wrongs have been righted for Raukawa. I acknowledge the hard-working Māori Affairs Committee under the chairmanship of the Hon Tau Henare and the officials who have played an integral part in this bill. I wholeheartedly commend this bill to the House.Bill read a third time.WaiataThe House adjourned at 12.05 p.m. (Thursday)