Rongowhakaata Claims Settlement Bill

on behalf of the Minister for Treaty of Waitangi Negotiations: I move, That the Rongowhakaata Claims Settlement Bill be now read a first time. At the appropriate time I intend to move that the bill be considered by the Māori Affairs Committee.

E ngā maunga o Puketapu rāua ko Manawarū, e ngā awa o Te Ārai (Te-Uru) rāua ko Waipoua, e ngā uri o Rongow’akaata, e ngā uri o Te Kooti; ko Te Kāhui Maunga o W’anganui tēnei e mihi atu nei ki a koutou. Ngāti Maru, Ngāi Taw’iri, Ngāti Kaipo’o nau mai ki te Whare Pāremata. Tēnā koutou, tēnā koutou, tēnā koutou katoa.

[To the mountains Puketapu and Manawarū, the rivers Te Ārai (Te Uru) and Waipoua, the relatives of Rongowhakaata and Te Kooti, this the People of the Mountains of Whanganui paying homage to you collectively. Welcome to Parliament House Ngāti Maru, Ngāi Tawhiri, and Ngāti Kaipoho; salutations and acknowledgments to you all collectively.]

I want to welcome the representatives of Rongowhakaata and Ngā Uri o Te Kooti Rikirangi, who have joined us here tonight for this significant occasion. Tonight we acknowledge the historical grievances of Rongowhakaata. A particular feature of the settlements is a specific apology to Ngā Uri o Te Kooti Rikirangi and redress to address the ongoing effect of breaches of the Treaty of Waitangi by the Crown in its treatment of their tūpuna. The settlement of historical injustices inevitably brings into our living memory and thoughts those ancestors who gave life to the generations of today. The iwi of Rongowhakaata describe themselves as the descendants of Rongowhakaata and his wives: the sisters Turahiri, Uetupukē, and Moetai. Ruapani is another important tupuna for many of Rongowhakaata.

The first reading of this claims settlement bill is an important step towards completing a journey that has taken many years. It is a journey that began in 1987 with the lodging of Rongowhakaata’s first claim with the Waitangi Tribunal. It stems from the Tūranga-nui-a-Kiwa and they were represented in the negotiations with the Crown by their claims committee. Ngā Uri o Te Kooti Rikirangi, also known as Ngā Uri, are a w’ānau group who descend from Te Kooti Rikirangi. Ngā Uri negotiated the specific redress as part of Rongowhakaata’s Treaty settlement. Their area of interest is concentrated around Gisborne and its surrounding lands. It extends from Te Kōwhai on the southern side, across to its most western point at Ruakituri, then northwards to Maungapere and Wharekōpae, and east towards Gisborne City.

The Waitangi Tribunal held its Tūranga-nui-a-Kiwa district inquiry in 2001 and 2002, which investigated the claims of the three Tūranga iwi—Rongowhakaata, Ngai Tāmanuhiri, and Te Aitanga-a-Māhaki and affiliates. Although today we acknowledge the 25 years of dedicated commitment in pursuit of the claims first laid in 1987, the matters being dealt with do, of course, stretch out for decades beyond. The historical Treaty claims for Ngā Uri and Rongowhakaata stem from the Crown actions in Tūranga-nui-a-Kiwa during the 1860s, which were both severe and unjust.

In 1865 Crown military forces attacked Waerenga-a-hika. There was no apparent reason for doing so. This led to the detention without trial of many of the Rongowhakaata peoples on the Chatham Islands for several years, and the effective confiscation of the wharenui Te Hau ki Tūranga and a large area of Rongowhakaata land at Patutahi. In the first 6 months of 1866 approximately 30 Rongowhakaata men who were considered to be Paimarire sympathisers were taken to the Chatham Islands. They were referred to as “native political offenders”. These men were never tried for any offence. Approximately nine women and eight children were amongst the 49 Tūranga women and 38 children who accompanied their men. The removal of over 200 Māori, including leaders, had a severe impact on their iwi, their hapū, and their w’ānau who remained in Tūranga.

This history has particular relevance for me. Next week I will be heading to Wharekauri—a trip that in today’s times takes approximately 3 hours by plane. It beggars belief to think about a similar journey being undertaken close to 150 years ago, and the questions are multiple. Why Wharekauri? How long did the journey take? What were the conditions of travel? How did w’ānau, separated for over 2 years without reason, ever adjust to the grief, the resentment, and the anger?

I want to share some of the history, as it was recorded in the deed of settlement: “The Government required the detainees and their whānau to live in miserable conditions. The Chatham Islands could get much colder than what prisoners were used to and they did not have adequate clothing. As many as 28 detainees died while on the Chathams including some of the women and children who had accompanied them. It is likely that there were more deaths which went unrecorded. Those prisoners who survived were detained on the Chatham Islands until Te Kooti Rikirangi led an escape in 1868. At that time a bitter war developed, and at Ngatapa in January 1869 Crown forces summarily executed a large number of Rongowhakaata. This has to be one of the most tragic events in the history of Rongowhakaata—in fact in the history of this country—and indeed a shameful past of the Crown. Between 1865 and 1872 more than 40 percent of Tūranga men died as a consequence of Crown military action. A fatal decimation of a people—the impact upon successive generations cannot be under-stated. Since this time, the Crown’s acts and omissions have left Rongowhakaata culturally, economically and socially marginalised. We must never forget this history. It is our history, and it does not need to constrain our future.”

Today this House attempts to understand the hostile context that Rongowhakaata experienced and to make every effort to move forward. This settlement includes an apology for the Crown’s actions and omissions that breached the Treaty and its principles, including those that contributed to the stigmatisation of Te Kooti Rikirangi and his descendants. The Crown recognised the mandate for the Rongowhakaata Claims Committee in 2005. The mandate of Ngā Uri negotiators was also recognised. Three Tūranga iwi entered into the terms of negotiation with the Crown as a collective group in 2007. In 2008 the collective signed an agreement in principle with the Crown. Following the collective separating in 2009, Rongowhakaata and Ngā Uri then entered into negotiations for a deed of settlement. The deed of settlement was initialled at Te Hau ki Tūranga in July 2011 and was subsequently ratified by the claimant community. In September 2011 the Crown and Rongowhakaata and Ngā Uri signed the deed of settlement.

Although the Crown recognises that settlement redress can never fully compensate these iwi for what has been lost through breaches of the Treaty, this settlement is a gesture of goodwill and signifies the beginning of a new post-settlement relationship between Rongowhakaata, Ngā Uri, and the Crown.

I believe it is only right that the last words should go to Rongowhakaata, articulated in the deed of settlement: “Rongowhakaata consider that since May 1840, the Crown has committed fundamental breaches of the spirit, intention and terms of the Treaty causing severe prejudice to Rongowhakaata including unjustifiable loss of life in the protection of their lands and confiscation of their lands and resources … resulting in the economic, social, cultural and political marginalisation and deprivation of Rongowhakaata that is still seen today. On the other hand, Rongowhakaata consider that despite the killing of their people by the Crown and the extreme prejudice and the intergenerational hardship caused by the confiscation of their lands and resources, Rongowhakaata have upheld the spirit and the terms of the Treaty in many ways.” I consider that the bill should proceed without delay to the Māori Affairs Committee, and I commend this bill to the House.

E mihi kau ana ki a koutou o te hau kāinga i tae kaha mai ki konei mō te pō nei. Stanley, Tūtekawa, koutou katoa. Nau mai, hara mai. E roaroa atu te wā i tae mai ki konei Rūhia ki te whakatere haere i te otinga o tēnei tino take. Nō reira tēnā koutou. Nā, te whakaaro i roto i āku, e mau atu ōku whatu kia kite ō koutou kanohi, e whakaaro atu mō rātau e rere atu pērā i a te matua, te pāpā a Darcy, tō māmā Kuini, te matua Paraone, Hēmi, rātau katoa, e kore i konei. Ēngari, e mōhio atu tātau e kaha atu rātau hei tū ā muri i a koutou e tae pai i te oti nei. Nō reira tēnā koutou. Te Kaiwhakahaere o te Whare, e Tariana, tēnā koe.

Nā, te mea i roto i āku, he nui atu ngā whakaaro mō te kerēme nei o Rongowhakaata. He nui atu ngā kōrero mō rātau i te mahi mau pū i Taranaki, i te mahi kino o ngā hōia o te Kāwana. Nā, te rerekē i roto i āku te tino wāhi e mahi atu rātau i tō rātau nati i te wāhi nei o Rongowhakaata. I tū kaha atu te tangata a Te Kooti Rikirangi, i mahi atu i tōna mahi, i tū kaha atu te āhua o te Hāhi Pai Mārire ēngari, i whai atu rātau i te mahi o te Ringatū. I pana atu te Kāwana i wētahi o rātau ki tērā wāhi o te moutere i kōrerotia ake e Tariana. Ēngari, nā te mate hoki e roaroa atu te Minita a Chris mō te mahi kino nei. Nā te pai hoki kei te tae tata atu tātau ki te whakatikatika. Nā, te mea i roto i āku, he tika atu kia mau roaroa atu te whakatikatika o tēnei taumaha mō rātau o Rongowhakaata. He tino take hoki tēnei. He nui atu ngā whakaaro, ngā kōrero mō ngā pakanga, ngā mahi o ngā hōia ēngari, te tino taumaha i roto tēnei kerēme, he patu wahine, he patu tamariki, patu tāne, e mau pū ana, e nati atu ana i a rātau. Kāre e tika tērā. Ahakoa tērā āhua, e whawhai atu rātau kia tae pai mai ki konei. Ahakoa ngā piki, ngā heke, te wehewehe e puta ana, kei te rongo atu i ngā tangata nei o te Rōpū Kirīni nei, a Metiria mā, i reira kē rātau e whawhai tonu atu ana kia tae pai mai ki konei.

Nō reira, ki a koe e Chris, e mihi kau ana ēngari, kaua e tuku atu i ngā patapata anake, i ngā kōrero anake. Kāre ngā hua tika o ngā tari, o te kāwana e puta pai. Nō reira, tēnā tātau.

[I extend greetings to you from home, on your efforts to get here this evening. Stanley, Tūtekawa, all of you—welcome, welcome. It has taken a long time to get here, Rūhia, and to speed up the settlement of this vital issue. So I salute you collectively. Now, as my eyes gaze upon your faces, I immediately think about those who have passed away, like the uncle and father figure of Darcy, your mother Kuini, uncle Paraone, as well as Hēmi, all of them. They are no longer here. Nevertheless, we know they will continue to stand strong behind you to ensure that this settlement is reached. So I salute you collectively. Greetings to you, Mr Deputy Speaker, and to you, as well, Tariana.

Now, there are many thoughts inside me about this Rongowhakaata claim, just as there are many stories about those who took up arms in Taranaki, and atrocities by Government soldiers. The difference within me is the stranglehold they had on this place, Rongowhakaata. This person, Te Kooti Rikirangi, was loyal to what he stood for. On the other hand, those of Pai Marire were loyal to their cause but endorsed the Ringatu faith. As a consequence, the Government banished some of them to that part of the island that Tariana referred to. But the trouble, of course, is that the Hon Minister Christopher Finlayson has taken a long time to address this despicable action. Nevertheless, a positive is that we are close to rectifying it. Now to me, it is appropriate that rectifying this burden placed upon those of Rongowhakaata must be durable. This is a vital issue. Thoughts and stories relating to wars and atrocities by the constabulary are numerous, but the real burden in this claim is that about the killing of women, children, and men; the taking up of arms, and the stranglehold over them. That is not right. Despite that, they will continue to battle on until it arrives here safely. Regardless of the ups and downs and the divisions that are being put out, I continue to hear these people from the Green Party like Metiria and others saying that they are going to be still there battling away so that it arrives here safely.

So to you, Chris, I applaud you, but do not just drip feed it and leave it in words alone, otherwise the appropriate departmental and Government benefits will not emerge. Thanks to us all.]

Certainly Te Kooti Rikirangi was perceived by some of his people as a great warrior, and it is interesting to understand that in his first venturings out, he was actually a very close friend of the Crown. Then, through some dastardly deeds and exchanges, he changed ships, jumped the fence, or whatever, and there was a set to. But the interesting thing, having listened to my friends the colleagues from the Greens—and there will always be dissidents in the sense of trying to reach and attain what we perceive as democracy, total democracy—I have yet to see any clan or group of Pākehās come to total agreement. So I want to be very clear that distance will always happen, and that if we intend to encourage and fertilise those people who want to cut asunder or hold up agreements, then we need to think again.

The recognition of Te Kooti—and by Maever and Peter Moeau, and those whānau members in here—is something to be recognised in the sense of his ability to escape from the islands and come back, and to lie low for 4 years and get cornered in Taranaki is an issue that is relevant. For me, I know that there were also disagreements between those in Rongowhakaata over battles that they had with Te Kooti. So it takes a lot of courage for people to join together to come to this House, because it is the semblance of the statute and constitution of this Parliament that has brought them here.

I want to say quite clearly, in support of Minister Turia, let us get real about this deal with Rongowhakaata, because it has been a low-down, dirty deal by the Government in past years. We talk of Parihaka, we talk about all of those things, but the Rongowhakaata people were bombarded and executed. Horror movie stuff—that is what was done to them. And their lands, because they were as fertile as the Waikato plains, were ripped off them through a whole lot of dastardly deeds—measurements by the Crown; non-information—and taken from them without even discussion. Then the individualising of titles and spreading it around selectively has kept, stretched, dissonance over a period of time and people have agonised about it. So I do think that tonight is a night to celebrate, as we start to head towards a positive end for this.

Look, in relation to some parts of the bill, prior to 1865 Rongowhakaata had full control over all its lands. It is interesting that the British fellow who came along called it Poverty Bay. It is now one of the highest producing food bowls in this country, and the interesting thing is it is Rongowhakaata land.

💬 Hon Nathan Guy: Yeah, LeaderBrand.

LeaderBrand is supplied and contracted to by a whole lot of Māori farmers and a whole lot of Māori landholders, whom LeaderBrand does very well off. LeaderBrand would not be LeaderBrand if it were not for the Māori suppliers. That LeaderBrand might be great now is right, but let us not forget that one grievance that was created by the Crown, and a measured grievance, is something that is forgotten in this settlement.

So the Rongowhakaata Claims Settlement Bill states: “The Crown acknowledges that looting by its military forces in the aftermath of the Waerenga a Hika attack contributed to acute food shortages, which caused some loss of life among Tūranga Māori.” I want to recognise that. It also states: “The Crown acknowledges that the indefinite detention in harsh conditions of many Rongowhakaata”—and I went to Ngātapa, where they were, on the Chatham Islands. Right at the end of the island is where some of them lived. What a long and lonely and distant land, and yet they still survived, and that Rongowhakaata are here today is surely support for their courage. I am glad that the Crown is accepting the unwarranted hardship that has been inflicted on them. Rongowhakaata needs to be recognised.

Minister Finlayson, I wanted to talk about this issue in here in one part in relation to—actually, the cultural redress first. I think the return of Te Hau ki Tūranga to Rongowhakaata is brilliant. I think that what is important, Minister, is that the resourcing goes with it, to ensure that it happens the way they want it to happen, and I am sure you have been lobbying well on that. Because Rukupō in his own right was one of the great cultural maestros of that time. There was another one up in Hauiti called Hingangaroa, but I understand that Rukupō was a lot better. That their spirit and whakapapa are embodied in his artworks and it still survives is a great thing, and it is wonderful that it should be sent back, but let us make sure about the resources, Minister.

The other relevant issue is this relationship redress. I have been involved—and I want to think of some of the other people who have worked on Rongowhakaata from the beginning—in a whole lot of settlements. With regard to this relationship redress, Minister—and I know that some of these departments are getting cuts done to them—I think it is more important that we take a measured look and ensure that this is not just some paper charter, you know, a case where there is a memorandum of understanding and nothing happens, because I know of one iwi that did it up on the Taranaki coast and Whanganui, and it ain’t happening. Nice words.

The deed provides for protocols to be issued by the Minister for Arts, Culture and Heritage, the Minister of Conservation, the Minister of Energy and Resources, and the Minister of Fisheries. It states: “The protocols set out how these Government agencies will interact and consult with Rongowhakaata when carrying out statutory duties and functions within the Rongowhakaata area of interest.” I think that sounds quite good, but it is pretty light.

You see, Rongowhakaata people know how to speak English and Māori. They have actually become quite learned on the constitutional legislation, and I think it is really important that the Ministry for the Environment and those ministries that can make a hell of a lot of difference get serious about the partnership—they are nice to them when you are around and they do not do the deeds after. So I wanted to point that out. With regard to the leadership bodies: “The settlement includes an undertaking to establish a central leadership group, which will also include Ngai Tāmanuhiri and Te Aitanga a Mahaki and Affiliates, to provide a forum for Tūranga iwi to engage with central government.” Those forums, Minister, are serious.

I know this Tau Henare over here got married yesterday. You know, there is one great thing about whakapapa. My nanny always told me when I went out on the road: “Don’t you ever takahi on any other Māori’s neck, because you don’t know whose whakapapa you will be tramping on.” I remember in my younger days when I used to push the Ngarangiones around, and I found out they were my first cousins, so you have got to be a bit careful. Rukupō’s two sisters are Tau’s tūpuna. I want to mihi to Tau, who always thought that he was a Ngāpuhi from Tai Tokerau, but they come from Rongowhakaata. At times people forget that, Tau. Mihi atu i a koe.

But can I say in closing that this settlement, for me, is one of the more serious—not because we are here tonight; not because they are here tonight. If you take a snapshot of all the hard-done-by iwi, these people have been kicked right where it hurts. They have been treated, you know, like just whatever, and it is certainly humbling that we can start to do something about it. I hope, Minister, that there is serious continuation in the sense of doing what Rongowhakaata needs. Kia ora tātou.

I want to begin by acknowledging what Mr Horomia said, because there was a lot of food for thought in his contribution tonight. Those who question the bipartisan efforts, the efforts of Labour Governments and National Governments, in what we are doing, and who, perhaps, sort of speak with lofty disdain about Treaty settlements, should, I think, on occasion read the historical accounts in bills such as this one, the Rongowhakaata Claims Settlement Bill, and understand the history of what went on, and then they will realise that this is very important work. It is work that is long overdue, and it is work that is very important. So I endorse everything he said, and everything Mrs Turia said, and I will make a few comments of my own now.

First, I want to welcome the members of Rongowhakaata and Ngā Uri o Te Kooti Rikirangi who have joined us tonight for this very significant occasion. We are not rushing through legislation; far from it. There have been changes to the Standing Orders to allow us, once a session, to extend the hours. This is not under urgency; this is a very deliberative exercise so that we can address Treaty settlement legislation properly and so that iwi who have signed their deeds of settlement receive the fruits of those settlements as quickly as possible. Time and time again when I go out to negotiations or I sign deeds of settlement, most recently with Te Aupōuri and Te Hiku, I find that I am signing with the grandsons, granddaughters, grand nephews, and so on of those who commenced the claims. So there is a moral imperative to get on with the job and to do it quickly, not for the benefit of the Crown but for the benefit of iwi.

This is the second settlement in the Tūranga-nui-a-Kiwa region. It follows, as Mr Horomia said, Ngai Tāmanuhiri’s settlement, which had its first reading last month. I really want to acknowledge the tremendous progress that has been made in this region.

As a rookie Minister in 2009 I went out on a hīkoi, in very early January, as I recall. Most of the members of the House of Representatives were either on the golf course or at the beach, but I was on my hīkoi, and my first meeting was actually in Gisborne. Since then I have been there many times and have come to know, respect, and very much like the leaders of Rongowhakaata. Many have been involved with these claims for more than a decade, and so I acknowledge you. I acknowledge the Ngā Uri o Te Kooti Rikirangi negotiation teams, and I particularly acknowledge Willie Te Aho in the gallery tonight, Stanley Pardoe, Jody Wyllie, Meka Whaitiri, Tūtekawa Wyllie, Maever Moeau, and Peter Moeau. I particularly want to pay my respects to Kristen Maynard. I think there were times when she felt we would never get here. She was at that first meeting in Gisborne, as I recall. She worked very, very hard for Rongowhakaata, and I salute her and thank her for her great work.

I have said before, and I will say it again—because these words are not pro forma, warm-feelings sorts of words, but they need to be said at the first reading of every settlement bill—that engagement in Treaty negotiations requires courage, and it requires determination and perseverance. So today the Crown seeks to address the historic grievances of Rongowhakaata and Ngā Uri o Te Kooti Rikirangi and, as Mr Horomia said, then move forward to a post-settlement relationship that is based on mutual trust, cooperation, and respect. And I really do pick up what he said, because what is often lost sight of is that when these deeds are signed, the relationship does change. It is all very well to sign the cultural protocols and so on, but the obligation on the Crown is a very serious one: not to go through these things in a pro forma way, but to engage with that same spirit of cooperation and optimism that was there at the time of the signing of these deeds of settlement. A lot of work is being done on post-settlement relationships to make sure that the Crown does live up to these words—that they are not fine but empty words and then the Crown can move on to something else, but that they are something that will be respected and honoured, year in and year out, regardless of which administration is in power.

The people of Rongowhakaata have suffered some of the worst Treaty breaches in New Zealand’s history. Mrs Turia has outlined these grievances, but I want to emphasise the seriousness of them. The tribunal’s report on Tūranga-nui-a-Kiwa stated that the Crown’s breaches against Rongowhakaata and other Tūranga iwi were some of the most severe in New Zealand’s history and were some of the darkest days of this nation. Whenever I sign a Treaty settlement—I suppose it happened to my Labour predecessors—I receive some nasty emails, people questioning why we do this sort of thing. Some people think I am hopelessly biased toward Māori, and gone troppo and so on, but anyone who denies the importance of this work should do their homework, as Mr Horomia said, and study the history and the historical account. The history of what Rongowhakaata suffered should be very well known. That is why the legislation is drafted—so that the historical account is there, and so that the apology is there.

The bill is going to give effect to the Rongowhakaata and Ngā Uri o Te Kooti Rikirangi deed of settlement. It includes important settlement redress. The historical account, again, as I emphasise, is not pro forma; it is very important to read into the permanent record of this House of Parliament what exactly happened. Equally important is that the Crown acknowledgments are read in, and the apologies.

I have to say that if anything delights me about this bill, it is clause 23, because it provides that Te Hau ki Tūranga vests in the trustees on settlement date. I recall, in September 2011, when we initialled the deed of settlement at Te Papa. It was a great day, and I very much look forward to the day that that most beautiful wharenui is returned to its rightful place in Tūranga. Mr Horomia is, of course, quite right. It is important—and it will happen, I promise him—that when it goes back, appropriate resources are provided so that it is housed and protected in a place worthy of the dignity of the wharenui. But I have to say that I also want to acknowledge Te Papa, which very early on recognised that, whatever legalisms there were about te wharenui morally, of course, it did not belong to them; it belonged to Rongowhakaata.

So there are numerous other vestings, protocols with key Government departments, membership on the central leadership group, and statutory acknowledgments. Then, of course, there is the commercial redress made up of the financial redress, and then other commercial redress.

Let me conclude by saying that if the bill is passed, all of the historical Treaty claims will be settled. The Crown will be released and discharged from its obligations in respect of historical Treaty claims. But, as both Mrs Turia and Mr Horomia said, there is a new relationship, and one will hope and expect the Government to perform in the future toward an iwi that has suffered far too much in the past.

Tēnā koe, Mr Assistant Speaker Tisch. E mihi tonu atu ki a koutou Rongowhakaata me ngā uri o Te Kooti Rikirangi, tēnā koutou. Nau mai, hara mai ki raro i te tuanui o tēnei Whare Raeona. E aku hou, e aku mema o tēnei Pāremata, tēnā koutou katoa.

[Thank you, Mr Assistant Speaker Tisch, and greetings to you, Rongowhakaata, and relatives of Te Kooti Rikirangi, greetings. Welcome under the roof of this Chamber, the “lions’ den”, welcome. To my colleagues, and fellow members of this House, greetings to you all.]

It is an honour to join my Labour colleagues this evening in support of the first reading of the Rongowhakaata Claims Settlement Bill. As we have heard from previous speakers this evening, this is a long journey in terms of the progression of Treaty settlement claims—in particular, for Rongowhakaata. In fact, this year marks the 20th year—20 years—since the lodging of the first of Rongowhakaata’s claims with the Waitangi Tribunal.

I acknowledge Stan Pardoe—whom I had some professional dealings with when I was with Ngāi Tahu and their fisheries—Tūtekawa Wyllie, and other members of Rongowhakaata who have come here this evening. I acknowledge their work right at the early stages, 20 years ago. So there has been a long, 20-year history in the progression right through to the deed of settlement, which was signed on 30 September last year. The passage of this bill gives effect to certain aspects of the deed of settlement. So I am very proud to be standing alongside my Labour colleagues to support this bill.

As has been discussed and covered earlier in the other speeches, the grievances of Rongowhakaata represent some of the darkest history of our country—very, very severe breaches of the Treaty of Waitangi. So I just acknowledge the people of Rongowhakaata—in particular, the kaumātua who initiated and have worked on this claim and who cannot be with us this evening; the kaumātua who are here this evening; the mandated negotiators, some of whom I mentioned earlier; the claims committee; and the people of Rongowhakaata. I would also like to acknowledge Ngā Uri o Te Kooti Rikirangi, the whānau associated with Te Kooti Rikirangi, who have also joined in a part of this bill.

There is a long history, a long grievance, for Rongowhakaata, and it is great that we have come to this stage of this first reading, whereby we can—and I personally can—play our part to aid in the progression of this bill so we can ultimately reach the final passage into legislation. Then Rongowhakaata can be recapitalised, in a way, and initiate all of the aspects of the settlement so they can actually forge their own future.

The breaches of the Treaty of Waitangi that the Crown inflicted on Rongowhakaata—there were over 20 chiefs of the Tūranga region who signed the Treaty of Waitangi, including those from Rongowhakaata, and up until 1865, as the Hon Parekura Horomia mentioned earlier, the Rongowhakaata people were very, very successful and productive iwi, productive landowners, and productive entrepreneurs. They owned and operated several trading ships, including Te Raaka, Whitipaea, and various other trading ships. They were involved in exports from Tūranga up to Auckland and over across to Australia. What an amazing history Rongowhakaata has.

Although it is important that we go through the process of acknowledgments and apologies, I am just looking forward to the post-settlement future that iwi like Rongowhakaata, and other iwi, are embarking on post their Treaty settlements. I look forward to seeing Rongowhakaata again exporting to the world. I know they are already doing it from a lot of their lands—productive lands—up there. We did so with Stan in the fisheries, so I am looking forward to them actually re-instigating that fleet of trading ships around the world. Would that not be great?

Just getting back to the provisions of the bill, there are three parts to the bill. I will not actually go into the cultural and commercial aspects of the redress, but I think it is very important for me, in reading the bill, to see the acknowledgments and the apologies that the Crown has agreed to and that have been expressed in the deed of settlement and also in the bill. As the Hon Parekura mentioned, it is a very dark history, but it is one that actually light needs to be brought upon. That it is actually for all time reflected in the bill, which will eventually go through to legislation of those grievances, is a recognition of the process that has been gone through.

In particular, we go back to the oppression in Waerenga-a-hika, the exile of many Rongowhakaata to the Chatham Islands, the summary executions by the Crown and military officers in the events at Ngātapa, the deed of cession—which was forced on Rongowhakaata under duress, which extinguished all of their customary land interests—and the further fragmentation, alienation, and confiscations of their lands through various commissions and other mechanisms of the Crown such as the Public Works Act, which continued right up into the last century.

As has been fully documented through the Waitangi Tribunal’s inquiry and in the deed of settlement, that is a very dark history, but it is good that we have the opportunity to reflect that—and the Crown, especially—and to acknowledge the breaches of the Treaty and its principles on Rongowhakaata through those historical actions.

I would also now like to talk briefly around Ngā Uri o Te Kooti Rikirangi, which is also joined with Rongowhakaata in this bill. Te Kooti Rikirangi was the founder of Te Haahi Ringatū—highly respected and revered, and a spiritual and cultural figurehead for many Māori and Pākehā alike. Again, I commend this bill for rectifying and correcting a lot of the misinformation that has been out there on Te Kooti, and I commend the provisions that put the record straight. I also do so as a member of Te Haahi Rātana—Tahupōtiki Wīremu Ratana is one of the greatest Māori leaders our country has ever had in my background. So therefore it is great that we can have recognition for Te Kooti Rikirangi, and wider appreciation of the contribution and the legacy of that tremendous, wonderful leader of our people.

I very much tautoko Rongowhakaata. I thank them for travelling down this evening. I am looking forward to being a member of the Māori Affairs Committee and tautoko-ing this bill, working under my whanaunga Tau and other fellow members, and travelling to Rongowhakaata through the select committee process. I commend this bill to the next stage and look forward to further contributions. Kia ora anō tātou.

I want to take just a short call on this bill, the Rongowhakaata Claims Settlement Bill, notwithstanding the importance of it, and I want to acknowledge those who are in the House today who have worked so hard to bring this bill to Parliament. The Green Party will be supporting this legislation’s referral to the Māori Affairs Committee. We look forward, again, to hearing at the select committee from those who have supported and worked on this bill but also from those who might disagree with it; they should feel free to bring those issues to the select committee.

Of course, settlement bills are different from other kinds of legislation. In effect, the select committee has no real power to make amendments to these bills, because they are the results of negotiations that have been conducted with Government. So unless Government and the claimants agree to amendments, amendments do not happen. I think in my nearly 10 years here I have seen only two settlements be significantly altered in terms of redress, one of which was the result of negotiations that the Green Party did. It is a difficult thing to have settlement bills changed, and I just ask that members of the House who have been a little critical of the Greens’ view acknowledge that—that this is a different kind of process.

I also ask that they acknowledge that those who are missed out or locked out of the settlement process because they, for whatever reason, disagree with the legislation—not particularly the Rongowhakaata bill but in general—have often made claims to the tribunal, have fought hard and worked hard, and have spent a great deal of time and money bringing those claims to the tribunal only to have the Crown determine that they should be settled not with the people who brought the claims but with someone else. Most settlements have included in them Wai claims that have been settled without the consent of those particular claimants. That is not heard of in any other part of New Zealand law. There is nowhere in New Zealand law where some other agency can come along and take your case and settle it for you. These settlements are not the same as other kinds of processes or negotiations. They are not the same as other pieces of legislation, and it is important that we acknowledge that.

With this particular claim, the Rongowhakaata claim, I want to agree with much of what has been said tonight about the historical implications and the historical harms that were committed; the summary executions of some 300 Rongowhakaata at Ngātapa; the attacks and the loss of lives at Waerenga-a-hika pā; the exile and the illegal imprisonment of more than 100 Rongowhakaata at Wharekauri, the Chathams; the raupatu of Rongowhakaata lands, leaving them nearly landless in the 20th century; and the theft of Te Hau ki Tūranga—because that is what it was—from Ōrākaiapu pā and the effect that this had on that hapū. And there have been subsequent breaches through legislation over the many years since that time. This settlement will be able to provide some redress for those, as we have heard. It is a good thing for Rongowhakaata that they can have some of that returned, particularly Te Hau ki Tūranga. I understand that there may be some issues about the nature of that return that we may well hear in the select committee, and we welcome any of the views of those involved as to how that is working and how that will operate. The Minister for Treaty of Waitangi Negotiations made some commitments around the return of Te Hau ki Tūranga.

The details of those commitments matter; they will matter to the claimants and to those who have an interest in this settlement. I certainly hope that at the select committee we get to hear the details of those commitments before we are then asked to support the legislation further, just to make sure that they are firm, that the resources are provided, and that the needs of the iwi and hapū are met in the process, rather than being some kind of flagship for the Crown.

So we look forward to seeing this legislation come before us. We look forward to meeting and talking with the claimants and the others who are involved. We know that this has been a significant body of work. The Green Party will be supporting this legislation.

On a more positive note, I want to take a very short call, and I want to greet the leaders of Rongowhakaata, the kaumātua, and the kuia here tonight, and those, of course, who have not been able to make the journey down from Tai Rāwhiti to see this culmination of years and years of work take place in the House tonight. I want to also congratulate those who have been involved in giving strong leadership through some very difficult times, when it seemed that this day would never come, but they have remained steadfast, they have remained positive, and they have remained open to discussions with the Crown, no matter who was in Government.

The history that is outlined in this bill before the House tonight, the Rongowhakaata Claims Settlement Bill, is not one that any one of us can be proud of, but the generous acknowledgment by Rongowhakaata of the need for them to move forward has to be put on record in this House, and fellow speakers have done that ahead of me. I welcome the agreement regarding their taonga, their wharenui, which is currently housed in Te Papa, and acknowledge their desire to see that returned to its homeland and maintained and treasured with the respect that it deserves. So I am very pleased to stand in this House to welcome the beginning of recognition of Rongowhakaata and the redress that they are due. Thank you.

I rise on behalf of New Zealand First, and I humbly state how proud I am to be here tonight and to be a positive part of this essential healing process, as all of us are—to be a part of history. These settlements will enable the Te Kooti Rikirangi whānau and the Rongowhakaata whānau to finally be able to look to the future. When you have been dispossessed of your land, it costs future generations in so many ways. Now, with these settlements, Māori can move forward, leverage on assets, and invest wisely, following the kaumātuas’ vision and strategies for the education of the people. I spoke about spiritual dignity and healing earlier tonight, and part of the proof of that will be the job creation for Māori and Pākehā when the settlement is paid and the vision and strategies can be actioned for the good of all the wider Gisborne community.

Te Kooti Rikirangi and Rongowhakaata whānau have far-reaching extended family ties. As Ngāti Maniapoto, I am proud of Te Tokanga-nui-a-Noho, the koha built for Maniapoto who gave refuge to Te Kooti when he needed it. And as a member of the Māori Affairs Committee, I look forward to the upcoming interaction and discussions.

In relation to Rongowhakaata, as pointed out by many of my peers tonight, the chair of the Māori Affairs Committee, the Hon Tau Henare, has family connections, since his tupuna, also named Tau Henare, married a Rongowhakaata princess. There is another synergy there, because the honourable Tau married his very own Māori princess last night. Now that he is happily married, I know—I can see—that he will be far more good-natured and tractable. Given that reality, I am confident that, through the process of this Rongowhakaata Claims Settlement Bill, we will all move as efficiently and expeditiously as possible.

Many people have made this settlement claim their life’s work, and New Zealand First would like to acknowledge one of the main drivers, Darcy Ria, now passed away but here in spirit.

We need to bear in mind that these tribes occupy reserves that are not always blessed with good infrastructure and services. Some are out in the backblocks, and this challenge lifts the bar because the people will expect local benefits as well as long-term developments. A Treaty settlement does not always allow for freedom of investment because the assets are often land-based, but a good export return will generate a good income. So we need to keep an eye on the future, for all settlements.

Within this bill, there is also an outstanding issue of an implementation nature that needs to be worked through involving the Crown and the meeting house Te Hau ki Tūranga, currently at Te Papa and carved by Raharuhi Rukupō. It may not be known by Minister Finlayson that Raharuhi is also the biblical term for Lazarus. Far be it from me to say that this debate is scriptural, but let it be known that New Zealand First effected a Lazarus-like feat in the recent election, enabling us to stand and offer support and a guarding, watchful eye to this settlement. Kia ora.

Kai te mihi ki a koutou katoa, e aku rangatira, e aku tuākana i hara mai nei i tēnei wā. Nō reira, e pātai au ki a koutou, ko wai tēnei Ngāpuhi e tū ana i mua i a koutou? Nō reira, he Rongowhakaata ahau.

[I acknowledge you all, my leaders and elder siblings, who have come here at this moment. So I ask you collectively: why is this Ngā Puhi standing before you? It is because I am a Rongowhakaata.]

So who am I? Briefly—sometimes I ask myself that: who am I? But this is who I am, for all and sundry to know. I come out of Te Noke, who was a sister of Hauora, who was a sister of Raharuhi Rukupō. The artistic side of my lineage somehow has deserted me, and it has jumped to my son, who is a student at Toihoukura in Gisborne. So it all sort of fits.

I am over the moon to be able to have a few minutes in the House tonight, ostensibly because of what I consider to be the most heinous crimes perpetrated against a people. Not only were members of Rongowhakaata summarily executed—and that is what it was. They were killed. They were murdered. They were taken out the back and shot. Their house that Rukupō carved—and we are not talking about a nickel-and-dime artist; we are talking about a person who is the equivalent, most probably, of somebody like Picasso, or somebody like Rembrandt. If we really knew our history and really wondered at our history, Rukupō would be in that category. My brother over there, Parekura, mentioned that I got hitched last night—[Interruption] I still had to make her a cup of coffee this morning, so nothing has changed! But her connections: some will know that she is Ngāti Porou on her mother’s side. But also she is out of Te Aitangi-a-Māhaki—Arapeta Te Taniwha, whose daughter was taken to the Chathams and perished on the Chathams as part of the retribution that the Crown laid out to Te Kooti and his followers.

Every time for the last 12 months that I have been in the Gisborne area I have jumped in a car and travelled around Ngātapa and little spots around Rongowhakaata, wondering who I was and also getting a feel for, like I said, what were the most heinous of crimes perpetrated on a people in New Zealand. My reason for standing here tonight is not so much to talk about what is in the Rongowhakaata Claims Settlement Bill but to pass a message to New Zealand, and that is to read the story—read New Zealand’s unique story. We do have a story to tell. I along with my colleagues cannot wait until the Māori Affairs Committee gets into Manutuke—[Interruption]—yes, you are welcome at my place—and hears some of the stories and why we should be making sure we pass this legislation.

But you cannot call yourself a truly democratic society until all of your nation’s sores have been healed. We travel around the world and we talk about democracy, and we talk about a truly democratic society, but we have to heal those wounds first of all before we can truly go and lecture other people around the world. We have to hear the stories to be able to heal those wounds, and I think this is one of the ways that we do tell the story, not only by settling with a group of people but also by enshrining in legislation that story, so that for generations to come young people can pick up a book, a story, and read about our history.

If you go to Matawhero you will get some sense of just a little bit of what happened—the massacre at Matawhero. When I was at school—and I was a great scholar at Hillary College—we used to study this topic called social studies. And in it was always the story of how Te Kooti massacred those people up at Matawhero. But when you read behind the scenes and read the story of what actually happened, it is no wonder he went on the rampage. Te Kooti was a mate of the Crown, or so he thought, until somebody stitched him up because of a business deal. He was a businessman. He most probably would be a member of the National Party.

💬 Grant Robertson: What about Mauri Pacific?

Well, maybe. But he was stitched up quite nicely by a number of people who now reside in the urupā just up in Mākara.

These are fantastic opportunities to pour out our soul as a nation and get on the road to making sure our young people have something. I cannot wait for the day, whether I am here in the Chamber or not, of the return of Te Hau ki Tūranga. You can kill a people, and they always pop up. They always have uri. But what the Crown did in stealing somebody’s house—and it was not just a house; it was the essence of Rongowhakaata. They stole that and they took it down here, and that was not the end of it. Some of the carvings over the period that the Dominion Museum had it were cut, were sawn, were made smaller than they were just to be able to fit into the Dominion Museum. So the crime continues on. Not only did they take it; they tried to render it smaller so it could fit into a museum. I consider that to be—I was going to use the “h” word, but I do not think I will. But I consider it to be a heinous crime that we are about to, hopefully, pay some recompense for.

These bills are not done in the dead of night. They are not rushed through. How can anybody suggest to me or anybody else that they are rushed through when these people have been waiting for justice for hundreds of years? It is about time and I think I speak for all of the members of the House that we revel in this sort of legislation. We should pat ourselves on the back for a job well done, and, hopefully, we will not take too long through the select committee process to get the bill back here for its third reading so that these people can get on with being who they are: Rongowhakaata hard. Kia ora.

Bill read a first time.

Bill referred to the Māori Affairs Committee.

Waiata

The House adjourned at 9.31 p.m.