Rurawhe AdrianADRIAN RURAWHE (Labour—Te Tai Hauāuru): Kororia hariruia ki a Ihowā ngā mano tuauriuri whāioio kī tonu te rangi me te whenua i te nui o tōna kororia nō reira mā te māngai hei tautoko mai āianei ake nei āe.E tika ana kia huri atu ki a rātou mā i nā mai nā puta noa i ngā moutere nei. Te tokomaha o rātou kua wehe atu ki tua o te ārai ki te kāinga tūturu mō tātou mō te tangata. Tae atu ki a rātou i tuku atu ngā kerēme tuatahi mō Ngāti Rangi. Arā Matiu Māreikura Whiti Akapita Richard Pīrere Noel Akapita Colin Richards Pita Reo Miller Waho Pop Wīari tae atu ana hoki ki te kaumātua tuatahi o Te Whare e tū ake nei a Rangiwaiata Rangitihi Tahu Paerau. Nō reira koutou mā ka huri atu ā mātou whakaaro ki a koutou. E oke e moe e moe ā kāti mō tēnā. Nō reira ki a tātou ngā kanohi ora e tika ana kia tuku mihi atu ki a rātou ngā whānau ngā hapū katoa o Ngāti Rangi kua tae mai ki Te Whare nei. Nō reira koutou mā aku whanaunga tēnei au i whakapiri taku mihi ki te mihi o aku tuahine o Jo Hayes o Harete Hipango ki a koutou. Anei mātou i mahia ngā mahi i roto i Te Whare nei hei painga mō tātou mō ā tātou whānau katoa. Nō reira koutou mā aku whanaunga tēnei te mihi ake ki a koutou. Nau mai haere mai whakatau mai rā. I te wā kua rongo kē a mātou ngā kōrero puta noa i Te Whare nei kua rongo ngā kōrero o aku hoa i runga i Te Komiti Whiriwhiri i ngā Take Māori e pā ana ki ā mātou haerenga ki Ōhākune. Kua kōrero ngā kōrero. He rā ātaahua i te wā i haere mātou ki reira. Kei reira te kitenga o te ātaahuatanga o Koro Ruapehu hei kāore e kore hei ārahi i a mātou i roto i ā mātou mahi o te komiti. Nō reira e tika ana kia tū ake ki te tautoko aua kōrero. [Glory and halleluiah to Jehovah Lord of hosts Lord of ancient and infinite times heaven and earth is filled with His glory. And so the Mouthpiece of lords provides support now and forever yes.It is right to turn to those who have come from these islands. Most of them have passed beyond the veil to the original place from whence we the people originated. Including those who lodged the first claims for Ngāti Rangi. Namely Matiu Māreikura Whiti Akapita Richard Pīrere Noel Akapita Colin Richards Pita Reo Miller Waho Pop Wīari and including the first elder of the House standing here Rangiwaiata Rangitihi Tahu Parae. Therefore to you all our thoughts are with you. Return rest rest and that is complete.Therefore to you the living people it is right to greet those families and all the subtribes of Ngāti Rangi who have come to this House. Therefore to you my kinsmen I append my acknowledgments to you to those of my sisters Jo Hayes and Harete Hipango. This is us doing our work in this House for all of our benefit for all of our families. Therefore to you my kinsmen I greet you. Welcome welcome thrice welcome.At the time we had already heard the speeches throughout this House had heard what had been said by my colleagues on the Māori Affairs Committee about our trip to Ōhākune. The speeches had been made. It was a beautiful day when we went there. There was Grandfather Ruapehu visible in all his glory no doubt to lead us in our committee work. Therefore it is apt to stand and support what was said.]It's a real pleasure for me to speak in this final debate on the settlement of the Ngāti Rangi claim. As I said we had a magnificent day in Ōhākune for the select committee hearings and we heard so many valuable contributions from everyone that participated in that process. I always like to talk about the future but before I do that I want to touch on an aspect of the bill: the apology the historical account in particular. We've heard from many other members in the House today about the harrowing stories that are recorded in the historical account and the bill records only a brief history. The real history—the full korero—is in the deed of settlement and I encourage all members to read at least one of those in their time as members of this House because all we get is part of the story an overview.We heard it eloquently I thought talked about by Jan Logie in her contribution and I want I want to pick up on something that she actually said in her contribution: how can we accept what has happened to us with such grace and dignity? I think about a couple of things. On the day that the deed was signed my cousin Che Wilson who was the lead negotiator for Ngāti Rangi gave a korero about two young people in the future by the name of Mere and Tane. He talked about the hopes and dreams of the future and what their lives as Ngāti Rangi would be like. So despite all of the things that have happened to Ngāti Rangi they show the strength and resolve and there's no better way that I can express that strength and resolve than to quote a few lines from a waiata:E te iwi Māori puritia kia mau utaina ki runga i te waka o te ora ka hoe ai ki te tauranga[To the Māori people hold fast to it load it onto the canoe of life and paddle to the anchorage.]We might hear that song later on I'm hoping. But what it shows is that despite all of these things there is hope for the future and what was said on the marae at Raketapauma expressed that no better than Che Wilson's description of what that might be for Ngāti Rangi in the future. I want to acknowledge the strength and the tenacity that the negotiation team had for permeating the values and everything about Ngāti Rangi into that deed of settlement. There are your stock-standard deeds of settlement. They're the ones because the Government has its framework—and we heard from the Hon Nanaia Mahuta about the flaws within that. It's a difficult thing to be able to make that deed of settlement their very own. But this deed of settlement; there's no doubt about it that it is for Ngāti Rangi within the framework that was available for them through this flawed process that the Hon Nanaia Mahuta talked about.So I think it's really important that in expressing everything that's wrong with the world we also knowledge that huge generosity of actually not letting that be a barrier to future development. That's where the value—the real true value—of this settlement will be for Ngāti Rangi not because of the commercial redress or not because of those things but because it means that Ngāti Rangi has said—and by the way 99.51 percent of those who participated in the mandating process supported that Ngāti Rangi settlement. That's so close to being unanimous it's way more than emphatic. But going back to what I was going to say it talks about what the future will be for Ngāti Rangi: an exciting one.We've already heard also and I absolutely support that the settlement process has never been the driver for their own development. We are quite capable of doing that for ourselves. But this is a tool that will help for the future. There's no doubt about that and as my whanaunga Jo Hayes said this settlement is about the future for the tamariki and the mokopuna. So Madam Speaker I'm about to run out of time to say everything that I really wanted to say. I support my colleague Meka Whaitiri's thoughts about another part of me from up north and as someone who has also been a negotiator for a settlement I can well understand how difficult that that really is.Nō reira kāore e roa taku tū i roto i tēnei Whare oti noa e tika ana kia tuku mihi atu anō ki a koutou katoa kua tae mai mō te pānuitanga o mutunga mō tēnei pire ko te tūmanako kia pai ai ā mātou haerenga ki mua i a tātou. Nō reira tēnā koutou tēnā tātou katoa. [Therefore my address in this House will not take long however it is right to again acknowledge all of you who have come for the reading the final reading of this bill and I hope that our journeys forward will be good. Therefore greetings greetings to all.]ASSISTANT SPEAKER (Hon Ruth Dyson): Members before I put the question I'd just like to advise you that permission has been granted for a waiata and the House has high expectations in that regard and I'm sure we won't be disappointed.Bill read a third time.Waiata