Raukawa Claims Settlement Bill

on behalf of the Minister 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 1,800 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 20,000 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.

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.]

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.

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.

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 800,000 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.

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.

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—$1,200 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.

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.

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.

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.

Waiata

The House adjourned at 12.05 p.m. (Thursday)