Ngāti Rangitihi Claims Settlement Bill

I present a legislative statement on the Ngāti Rangitihi Claims Settlement Bill.

ASSISTANT SPEAKER (Hon Jenny Salesa): That legislative statement is published under the authority of the House and can be found on the Parliament website.

I move, That the Ngāti Rangitihi Claims Settlement Bill be now read a third time.

Tākiri mai, anā te ata, ki runga o ngākau mārohirohi. Kua rere ana te manu kaupapa, ka ao, ka ao, ka awatea. Tihei mauriora.

E mihi ana ki a koutou kua tau mai nei i runga i te karanga o te kaupapa o te rā. Tēnā koutou katoa. E mihi ana ki te hunga mate, haere, haere, haere atu rā. Ki a tātou te hunga ora, tēnā tātou.

Kia whakamānawatia ngā mana o ēnei whenua e tū āhuru nei, he uri Pākehā au i tupu i te aroha o Taranaki maunga, o Taranaki whenua, o Taranaki tangata. Tēnei au, otirā mātou te Kāwanatanga e mihi nei ki te kaupapa o te wā. Tēnā koutou, kia ora huihui mai tātou katoa.

[Dawn breaks, a new morning and a dauntless heart. This issue has taken flight, a new dawn leads to the full light of day. I now begin.

I greet you all who have arrived here in response to the call of the issue of the day. Greetings to you all. I acknowledge those who have passed; may you rest in peace. And to us who remain, welcome one and all.

To pay tribute to this comfortable land, I state that I am a descendant of Pākehā who grew up under the protection of Taranaki maunga and Taranaki land, surrounded by the love of Taranaki people. I stand here, we the Government stands here acknowledging the issue of the time. Greetings, be well, all of us who have gathered here today.]

It’s a great privilege to stand here today in this House to support the third reading of the Ngāti Rangitihi Claims Settlement Bill. I’d like to extend a warm welcome to the members of Ngāti Rangitihi who, while not in the House, are still able to be at Parliament this afternoon to witness this very significant historic occasion, and they’re watching this debate this afternoon remotely, but within the precinct of Parliament. I greatly appreciate all Ngāti Rangitihi representatives who were able to travel here today so that we may mark this occasion together, and it was indeed a delight and a privilege to welcome them at a pōwhiri earlier this afternoon. I also wanted to welcome Ngāti Rangitihi members who, because of COVID-19 restrictions, are having to watch this third reading online. E te iwi Ngāti Rangitihi, tēnā koutou.

I particularly thank Te Mana o Ngāti Rangitihi Trust and the Ngāti Rangitihi negotiations team—Kenneth Raureti, Stephen Tipene Perenara Marr, Delwyn Rondon, Peri Perenara, and Ngāti Rangitihi lead negotiator and chairman, Leith Comer—for their extraordinary dedication in reaching this significant milestone. I also wanted to thank Anthony Olsen, who, with the support of Bruce Stirling, worked tirelessly with officials on the historical account. I’d like to acknowledge the work of their support team, Ian Dickson, Roger Drummond, Alana Hunter, Dougal Stewart, Darcy Stoneham, and Donna Semmens.

Ngāti Rangitihi have endured a long wait to settle their historical claims, and I acknowledge their patience, commitment, and fortitude. This settlement is a testament to the years of Ngāti Rangitihi’s hard work in negotiating a deed of settlement with the Crown. I acknowledge the work of the Crown’s chief negotiator, Katherine Gordon, and the officials at Te Arawhiti and partner agencies who led and supported the negotiations. Reaching the third reading of this bill is in no small part due to their ongoing and steadfast commitment to achieving a Treaty settlement between Ngāti Rangitihi and the Crown.

I’d also like to thank my ministerial colleagues, past and present, for their support. I particularly acknowledge my predecessor Chris Finlayson, who, as Leith Comer acknowledged in the pōwhiri earlier this afternoon, managed to get the Ngāti Rangitihi claims settlement process up the queue from where it had been knocked back in earlier years because of the decision of Ngāti Rangitihi to separate out from other iwi in order to get their own settlement.

I also want to acknowledge the former Minister of Conservation, the Hon Eugenie Sage, too for her work, because a lot of the redress negotiation was around conservation, the conservation estate, and conservation issues, and led to many discussions with the Hon Eugenie Sage. In the end, we got there: we got an agreement that I think has not only enriched Ngāti Rangitihi and its cultural needs but has enriched the Crown, as well.

I know that all of the parties involved have worked extremely hard to support Ngāti Rangitihi in their journey towards settlement, and will continue to provide assistance in the post-settlement phase. I want to acknowledge also the Tūhourangi Tribal Authority for engaging with Ngāti Rangitihi and the Crown throughout the settlement process. In particular, I appreciate the steady leadership of the former chair of Tūhourangi, Alan Skipwith, for the contribution that he made in working with Ngāti Rangitihi chairman Leith Comer to reach agreement between the two iwi that supports this settlement and provides a fruitful and positive future partnership together in the Waimangu Valley. Alan passed away in February last year and, I know, is deeply missed by many.

Significantly, I wish to acknowledge those from Ngāti Rangitihi who are not with us today to witness the outcome of years of hard work, courage, and commitment. We cannot and do not forget those who have suffered at the hands of the Crown and those who initiated the claims process for Ngāti Rangitihi. They are in our thoughts today.

I acknowledge one other person, and that is the person who accompanied me to Matatā on the occasions I visited to initial the deed of settlement and then sign the final deed of settlement. That is Stephen Ihaka, who was working for Te Arawhiti, who was such a workhorse in that respect and is somebody who I miss deeply to this day. Moe mai, moe mai, moe mai rā e ngā rangatira.

Today marks the final stage in the progression of the Ngāti Rangitihi Claims Settlement Bill. This has been a long and arduous process for generations of Ngāti Rangitihi, who, through petitions, submissions, and claims from at least the 1860s, have sought acknowledgment of the Crown’s breaches of the Treaty of Waitangi that have caused immeasurable harm. Although no settlement can truly atone for the past injustices or compensate for the hurt that Ngāti Rangitihi have suffered, it is my hope that we can look forward to a future where Ngāti Rangitihi and the Crown will work in close partnership with each other to the benefit of future generations.

It’s now time for the Crown to acknowledge and provide redress to Ngāti Rangitihi. With the passing of the Ngāti Rangitihi Claims Settlement Bill, it will give effect to the deed of settlement between Ngāti Rangitihi and the Crown. I was privileged to be able to sign the deed with Ngāti Rangitihi at the Rangitihi Marae in Matatā on 5 December 2020. The deed we signed acknowledged historical Treaty of Waitangi claims relating to Ngāti Rangitihi. In this bill, the Crown acknowledges the injustices of its past acts and omissions. It breached the Treaty of Waitangi and recognises the resulting pain caused.

Ngāti Rangitihi have suffered severe and lasting effects as a result of the Crown’s breaches of the Treaty of Waitangi, causing them to endure significant social and economic deprivation. The interests of Ngāti Rangitihi were not protected by the Crown when the Crown leased and purchased Ngāti Rangitihi land blocks. The Crown did not consider the impact of the native land laws, where factors such as high survey costs led to major land loss for Ngāti Rangitihi. This was then compounded by the Crown taking an excessive amount of land at Te Ariki for public works.

The Crown failed to ensure Ngāti Rangitihi had sufficient land to support themselves after the Tarawera eruption on 10 June 1886, which had a devastating effect on Ngāti Rangitihi. With their interior lands unusable, the survivors became virtually landless, their tribal structures were undermined, and Ngāti Rangitihi were severed from their own whenua.

Environmental degradation facilitated by the Crown has been the source of great distress for Ngāti Rangitihi over the years. In the 1910s, the Crown was involved in draining the Rangitaiki swamp, which depleted Ngāti Rangitihi food sources. Most significantly, the Crown promoted legislation in 1954 that enabled the discharge of industrial waste into the Tarawera River and Lake Rotoitipaku, resulting in heavy pollution. I remember working up in that area in the 1990s, and going past the Tarawera River and seeing it running red with pollution from the industrial plants that sat on its edge.

Despite the many challenges the iwi have faced, Ngāti Rangitihi have a long and proud history of military service in New Zealand and across many parts of the world, and I wanted to particularly acknowledge that service today.

As I’ve noted, no settlement package can ever fully compensate Ngāti Rangitihi for the enormous hurt and suffering they have endured across generations. It’s a testament to the extraordinary grace and kindness of Ngāti Rangitihi that they have chosen to accept the current package and have decided to move towards a period of reconciliation with the Crown.

The Ngāti Rangitihi Claims Settlement Bill seeks to give effect to the Ngāti Rangitihi settlement package as outlined in the legislative statement. The settlement package provides for the transfer of 19 sites of deep significance to Ngāti Rangitihi as cultural redress. These include two properties at Te Tapahoro Bay, the beating heart of the Ngāti Rangitihi rohe; two properties in and around the Waimangu Volcanic Valley; and five properties at Matatā.

It’s my hope that through the acknowledgment of the historical Treaty claims of Ngāti Rangitihi, today will signal the beginning of the newly strengthened relationship between Ngāti Rangitihi and the Crown, one based on cooperation, mutual trust, and respect. I am hopeful that this spirit of partnership will continue to grow through the years to come. I commend this bill to the House. Nō reira, tēnā koutou, tēnā koutou, kia hohou te rongo ki a tātou katoa.

[Therefore, greetings. May peace prevail for all of us.]

The question is that the motion be agreed to.

I rise on behalf of the National Party to speak on the third reading of the Ngāti Rangitihi Claims Settlement Bill. Tēnā koutou katoa e koro mā e kui mā, e rau rangatira mā. E Ngāti Rangitihi, tēnā koutou. Nau mai, haere mai ki te rā whakahirahira.

[Greetings to all the female and male elders, to the many leaders. To Ngāti Rangitihi, greetings. Welcome, welcome to this important day.]

It is a privilege to speak on the final reading of the bill, which will bring finality to Ngāti Rangitihi’s settlement with the Crown for historical grievances. It is a sign of the times and perhaps a unique distinction for the Ngāti Rangitihi Claims Settlement Bill that it is the first set of Treaty settlement legislation that has been passed in this hybrid configuration of the House of Representatives.

I’d like to extend a very warm welcome to everyone from Ngāti Rangitihi who is watching virtually, both here and around the country, and tuning in to witness this historic occasion. This legislation, which we are about to read for the final time, is about the hapū and whānau of Ngāti Rangitihi. It is about Ngāti Rangitihi tūpuna and uri. Every time we gather to progress a Treaty settlement, we look to the past in reflection, we acknowledge the resilience and generosity of tangata whenua, and in the spirit of kotahitanga and reconciliation, we look to our nation’s future with optimism, knowing that our best days as a nation lie ahead of all of us.

Arama Karaka Mokonuiarangi, the renowned Ngāti Rangitihi chief in 1884 lamented that “During the days of the Ancestors our people were numerous and the land was held against all comers.” Today, as in Arama Karaka Mokonuiarangi’s day, Ngāti Rangitihi remain, effectively, a landless people, dispossessed of their tribal lands, with now an interest in less than 4 percent, approximately 9,000 hectares, of their original 250,000-hectare tribal rohe. Forced out of the inland rohe land by the eruption of Mount Tarawera, Ngāti Rangitihi relocated into what was left of their limited coastal rohe lands at Matatā and Hauani. By the time their inland rohe was again fit for human habitation, the Crown had taken over almost all of it as public conservation estate and forestry.

Today, many Ngāti Rangitihi who choose to remain on their traditional lands lack employment opportunities and exhibit poor health, low levels of education, and poor housing. For generations, the people of Ngāti Rangitihi have sought redress for breaches of the Treaty of Waitangi by the Crown that have had significant impacts on them. From the 1860s, they have made petitions, submissions, and claims to seek redress for Treaty breaches. In recent decades, Ngāti Rangitihi have filed more than 20 Treaty of Waitangi claims with the Waitangi Tribunal over various Treaty breaches, some of which have, finally, been addressed in this settlement legislation.

Against this background, this bill re-orientates the relationship between the Crown and Ngāti Rangitihi towards the future. Through this legislation, the Crown recognises and apologises for the many historical injustices brought upon Ngāti Rangitihi for its failure to uphold its obligations under the Treaty of Waitangi. Crucially, the Crown commits itself to a renewed and strengthened relationship with Ngāti Rangitihi. Moreover, on behalf of all New Zealanders, in this bill the Crown acknowledges its failure to protect the tribal structures of Ngāti Rangitihi, to act in good faith when leasing and purchasing Ngāti Rangitihi land blocks, to protect Ngāti Rangitihi from becoming virtually landless, to protect the Tarawera River from pollution, to actively protect te reo Māori and encourage its use, and to protect Ngāti Rangitihi from excessive survey costs, and it failed to act in good faith by taking excessive land at Te Ariki for public works purposes.

The Ngāti Rangitahi settlement package includes total financial and commercial redress of $11,334,820, plus interest, which comprises a share of Crown forest land in the central North Island valued at $7,334,820 plus $4 million in financial redress. Nineteen sites will be transferred in the iwi’s cultural redress settlement, and three place names will be changed through the settlement legislation. The deed of settlement also provides for the establishment of the Tarawera Awa Restoration Strategy Group, which will operate as a permanent joint committee of the Bay of Plenty Regional Council. The group will support, coordinate, and promote the integrated restoration of the mauri and well-being of the Tarawera River catchment. I will just say that I spent some of my childhood in this region and remember well going to Tarawera River as a child. I look forward to the future growth and wellbeing of that river, which is a very important part of the settlement.

The deed of settlement includes a range of relationship redress to foster a good working relationship between Ngāti Rangitihi and Crown agencies. And to the hapū and whānau of Ngāti Rangitihi, it is not possible to fully compensate for the loss and prejudice that generations of Ngāti Rangitihi have suffered. However, I hope and trust that this settlement will forge a new relationship between the Crown and Ngāti Rangitihi and will be a real catalyst for positive change for present and future generations of iwi.

I’d like to make some brief acknowledgments to those who have gone before and have done the hard work all the way back to centuries past, through till more recent times when the previous Treaty negotiations Minister, Chris Finlayson, began this process, through to the present Minister, Andrew Little. I also want to acknowledge all of the negotiators from Ngāti Rangitihi and also from the Crown, who worked tirelessly and in good faith to get us to where we are today. I would like to acknowledge, as Minister Little did, the military service of Ngāti Rangitihi in the past. We are in a House which recognises those who have sacrificed for our nation, and I want to specifically thank Ngāti Rangitihi and their tūpuna who have sacrificed for all of our nation, and that is something that is dear to me as someone who has also spent some time in the armed services.

In conclusion, today is an important day for Ngāti Rangitihi and the Crown. Again, I reiterate that no settlement can ever atone for wrongdoings of the past. However, this is a very good and very positive step forward for our combined peoples. I sincerely hope that this legislation will be a new starting point that will lead to a strengthened relationship between Ngāti Rangitihi and the Crown, based on cooperation, mutual trust, and true respect for the Treaty and its principles.

Nō reira, tēnā koutou, tēnā koutou, tēnā koutou katoa. I commend this bill to the House.

E te Māngai o te Whare, tēnā koe.

Te riri o te atua i whiua ki te tangata

I whiua ki te whenua

E hora noa mai rā i te pōuriuri, te pōtangotango

Waiho nei te aroha, waiho nei te mamae

Ka tae ki ngau i taku kiri

I maringi a-wai te roimata i akū kamo

Ki te iwi, ka wehe.

—It was thus the anger of the god who destroyed the people and the land

The people lie scattered in the world of darkness and the world of the dead

Leaving anguish and pain

To gnaw unceasingly within

And the tears drop copiously from my eyes

For those who have departed this life.

Ngāti Rangitihi, karanga mai. Ki o iwi, ki ō hapū, ki ō whānau, ki ō tūpuna, ngā kuia, ngā koroua kua whetūrangitia, ki ngā tamariki, ngā mokopuna kei te heke mai. Ko tēnei tō rā i tēnei Whare, nō reira ka tika me mihi. Ko au tētahi o Tūhourangi e mihi atu, e tangi ana ki a koutou. Ka tika me waiatatia te waiata mamae rongonui o Tūhourangi ki a koutou, “Ōku Hoa Moenga.”

[Ngāti Rangitihi, welcome. To your tribe, to your sub-tribes, to your families, to your ancestors, to the female and male elders who have become stars in the heavens, to the children and grandchildren yet to come, this is your day in this House, therefore it only right to pay tribute to you. I am someone of Tūhourangi who greets and mourns with you. It is appropriate that we should sing the famous lament of Tūhourangi to you, “Ōku Hoa Moenga.”]

The Māori Affairs Committee examined the Ngāti Rangitihi Claims Settlement Bill and recommended that it be passed with all amendments, which were minor and technical, unanimously. E te Minita mō tēnei kaupapa, Anaru Iti, ngā kaimahi o Te Arawhiti, ngā mema o te Komiti Whiriwhiri Take Māori, me ngā āpiha o te komiti he mihi anō.

[To the Minister responsible for this work, Andrew Little; to the staff of Te Arawhiti; and the officers of the Māori Affairs Committee, thank you again.]

Te Mana o Ngāti Rangitihi Trust, I apologise for not being able to travel to your only marae, Rangiaohia, in our beautiful coastal township of Matatā, the gateway to the Eastern Bay of Plenty, and I apologise for not being there with you today. Thankfully, we live in the future, enabling me to be able to sit here at home in Ōwhata, and some of you there in Te Whanga-nui-a-Tara, with everybody else sitting back home in Matatā.

To those that don’t know, the Ngāti Rangitihi rohe stretches all the way up the Tarawera Awa, across Ruawāhia at Tarawera, and out into Kaingaroa. It’s where the deed of settlement was signed, as mentioned by our Minister, in December 2020. The coastal settlement is the location of Te Awa o Te Atua, the former outlets of the combined flows of the Rangitaiki, the Tarawera, and the Orini rivers. The township is surrounded by large reserves featuring nationally important flora. Historically and contemporarily, Te Awa o Te Atua is historically significant to both Ngāti Rangitihi and to Te Arawa whānui; neighbours Ngāti Awa, Ngāti Tuwharetoa ki Kawerau. It was the landing place of many waka, including Mātaatua waka and the Arawa waka as well.

In pre-European times, and into the 1800s, Matatā was the food basket of the Tarawera valley. Te Awa o Te Atua was a significant port, shipping food and flax to markets both in New Zealand and in Australia. Te Awa o Te Atua was also significantly a highway connecting Ngāti Rangitihi at the coast with its whenua inland. In particular, Ngāti Rangitihi see the mauri of the Tarawera Awa as a reflection of iwi members’ wellbeing.

Crown actions in the early and mid-20th century destroyed the place. The cutting of the Tarawera and the Rangitaiki awa directly out to sea, and also enabling the mill at Tarawera to discharge anything it wanted into the Tarawera River were the acts that caused the destruction. The Crown has taken the first step in righting these wrongs by acknowledging that it breached its Treaty obligations to Ngāti Rangitihi. But, let’s be honest, it’s never enough. I’ll say it again: it will never be enough. The Treaty settlement does provide final closure for past grievances, yes, but, at the same time, it opens a big, wide open door for the Government. For many iwi, it’s been firmly closed for many years.

So, Ministers, Ngāti Rangitihi is ready to take their seat, and we owe it to every Treaty settlement to do better for them, through protocols and partnerships. And if co-governance and co-management are what iwi want to be able to provide for their own rangatiratanga, then let it be.

And, on that note, we must also do better to take New Zealanders on that journey, because once these settlements pass, historical amnesia has a tendency to set in, and sometimes the general public forgets. We must keep reminding New Zealanders that at the end of a settlement, it’s merely the start of a long journey for iwi, and today, Ngāti Rangitihi, we wish you well on your journey, and may this House never forget what you lost because of actions of the Crown.

As I’ve come to understand about Treaty settlements, financial redress is important, but one of the biggest things that allows the healing process to begin is the Crown acknowledgments and the Crown apology. That said, I want the rest of my time to be dedicated to the Crown apology directed for all uri of Ngāti Rangitihi:

“The Crown makes the following apology to Ngāti Rangitihi, to your tūpuna and to your mokopuna, and recognises your arduous journey in pursuit of justice. This apology is long overdue. The Crown is profoundly sorry for the many hardships and tribulations that Ngāti Rangitihi have endured, and unreservedly apologises for its failure to fulfil its obligations to you under Te Tiriti o Waitangi.

“The Crown sincerely apologises for its aggressive acquisition of Ngāti Rangitihi lands, even when Ngāti Rangitihi were dealing with the tragic consequences of the Tarawera eruption. The Crown deeply regrets that, in the aftermath of the eruption, and despite recognising that Ngāti Rangitihi were a ‘wandering landless people’ suffering deprivation and uncertainty, it still took almost 30 years to provide Ngāti Rangitihi with the secure title for the Hauani land. The Crown apologises for failing to ensure that Ngāti Rangitihi had sufficient land for your present and future needs. The Crown’s failure to protect the Tarawera River, a taonga of immense economic, cultural and spiritual significance for Ngāti Rangitihi, left the river defiled, degraded and polluted.

“The Crown’s acquisition of Ngāti Rangitihi lands, combined with environmental damage, has had a devastating social economic impact on Ngāti Rangitihi, undermined your cultural hauora, and left you feeling as strangers in your own rohe. For this the Crown apologises.

“It is the Crown’s wish that through this settlement it can restore its sullied honour and atone for the past injustices it has inflicted on Ngāti Rangitihi. The Crown pays tribute to your proven loyalty, including your long and honourable record of military service in many countries and your resilience in the face of great adversity.

“The Crown hopes that this settlement will be a starting point rather than an end, and will signal the beginning of a new, strengthened relationship between Ngāti Rangitihi and the Crown based on cooperation, mutual trust and respect for the Treaty of Waitangi.”

I commend this bill to the House.

Ka karanga au ki a koe ki te pānuitanga tuatoru o tēnei Pire, Ngāti Rangitihi Claims Settlement Bill—I seek the call for the third and final reading of this Ngāti Rangitihi Claims Settlement Bill.

Ka karanga au ki ngā uri o Ngāti Rangitihi. Ko au he uri nō W’anganui. Ka nui te mihi ki a koutou e huihui mai nei i tēnei W’are Pāremata. E ngā mana, e ngā reo, e ngā kārangatanga, e rau rangatira mā, tēnā tātou katoa.

[I call to the descendants of Ngāti Rangitihi. I am a descendant from W’anganui. I extend warm greetings you all of you who have gathered in this House of Parliament. To the authorities, to all the voices, the various groups and to all the esteemed leaders, greetings one and all.]

Ngāti Rangitihi, it is a privilege to take this call in the passage of your bill into law at this third reading. Finally, this day, long awaited by Ngāti Rangitihi uri and tūpuna no longer here, long in waiting, long in tolerating, long in longing, long in grievance. Today is a day of memory and I stand in this Chamber, a place of commemoration. Today is a day also to acknowledge those who have departed, those who started this journey, and those of you gathered here in the precinct of Parliament, who continue and carry that journey from the past, here now, to the present, a gift for tomorrow, your future. Today is a day to put aside the grievance and to celebrate the opportunity moving forward into the future, to celebrate the opportunity for prosperity, Ngāti Rangitihi—the people, the place, the potential, the relationships, the partnerships, and the prosperity from opportunities now to be gained.

When I last addressed you all, those who were accessible virtually in this place of Parliament but those from further afar, at the first reading, in my acknowledgment, I extended reference to—should I have the privilege to address the House and you all here and from afar today—the significance of the apology. I turn to clause 10 of the bill, which will be enshrined into law: “The Crown makes the following apology to Ngāti Rangitihi, to your tūpuna and to your mokopuna, and recognises your arduous journey in pursuit of justice. This apology is long overdue. The Crown is profoundly sorry for the many hardships and tribulations … unreservedly apologises for its failure, … sincerely apologises for its aggressive acquisition of Ngāti Rangitihi lands … The Crown apologises for failing to ensure that Ngāti Rangitihi had sufficient land for your present and future needs. … The Crown’s failure to protect the Tarawera River, a taonga of immense economic, cultural, and spiritual significance to Ngāti Rangitihi, left the river defiled, degraded and polluted. … For this the Crown apologises. … The Crown’s wish is that through this settlement it can restore its sullied honour and atone for the past injustices … The Crown hopes this settlement will be a starting point rather than an end, and will signal the beginning of a new, strengthened relationship based on co-operation, mutual trust and respect”. This formal apology, conveyed by Minister Little at the signing of the deed of settlement at Rangitihi Marae, Matatā on 5 December 2020, will, in the passage of this bill into law, be forever scripted there.

I now turn to some appropriate acknowledgments: Minister Little in continuing the journey that had been commenced by my former colleague Christopher Finlayson as the Treaty settlements Minister then, of the day. I also acknowledge the negotiators of Ngāti Rangitihi. I also apologise, Leith Comer, and your people gathered here today. Had I known about the pōwhiri, I would have been there. So I extend an apology from the National Party for the absence of us being there in support. I acknowledge you, Leith, as lead negotiator, as chair of Te Mana o Ngāti Rangitihi Trust, also as a former military leader. So when I saw the provision within the bill, with reference, my thoughts, my whakaaro, turned, of course, to tūpuna of Ngāti Rangitihi but also for your former status as a leader, as a senior military army officer, as a strategist and a negotiator in helping lead your people through this arduous journey. To the trustees also, who were part of that journey—and I will name you so that your name is forever inscribed in the Hansard record: Donna Semmens, Merepeka Raukawa-Tait, Tia Walbrick, Melanie Cheung, Taichi Playle, and Cathy Dewes. Ngā mihi nui ki a koutou.

I look at the time and quickly time passes when we address the House, but how slowly it takes to arrive here. So with the rest of the time, what has been spoken to and addressed by the Minister for Treaty settlements, Minister Little, I endorse and acknowledge. Also to my colleague Tāmati Coffey, as the chair of the Māori Affairs Committee, I listened keenly to your kupu, to the words of your pātere, waiata. I acknowledge you, e hoa. I also acknowledge the negotiators for the Crown: Catherine Goulden, Te Arawhiti, and special mention made of Stephen Ihaka, and to the officials who have been involved in the passage of this bill through into law, soon to have its Royal assent received.

When the bill came before the Māori Affairs Committee—again, a privilege to be able to serve at the table there, and, again, a privilege to be able to listen to the stories—there were some 20 written submissions and seven oral submissions heard. There was still mamae that was imparted and shared with us by those who had a differing view to the majority of Ngāti Rangitihi who endorsed the settlement with a considerable percentage of support. And we made it clear as members on the Māori Affairs Committee that it is not for us to determine whakapapa, genealogy; it is for the people amongst yourselves. We acknowledge those who shared the mamae, but we acknowledge also that those of us who live amongst our own, we know our grievance; we also know the solutions.

The Māori Affairs Committee—best laid plans were put aside with this imposition on all of our lives called COVID. Our intention was to travel and to be amongst the people of Ngāti Rangitihi at the marae at Matatā. When COVID lifted and the restrictions permitted, I seized the opportunity in my role as spokesperson for Māori development with the National Party to travel through the motu and to travel for my first time through the coastal region of Matatā. I observed where the marae is and I look forward to the day that I will be able to stand on the marae ātea. I was not able to, with my colleagues, be present amongst that, but we felt the mamae, we felt the grievance, and we paid due to ensure that this bill passes through into law. I also seized the opportunity in my Māori development role to travel to the—I will reference and turn to the brochure—the Waimangu Volcanic Valley, where I was accompanied by Tania Tapsell to meet with Leith Comer, kaumātua Kenneth Raureti, and general manager David Blackmore, to be present on the area in the rohe and on the whenua and to feel and to hear the stories.

Time has elapsed quickly. It is a privilege to stand and to acknowledge all those past, present, and moving into the future who will give due service to prosperity of recognition of opportunity that arises and will pass through with the third reading of the Ngāti Rangitihi Claims Settlement Bill. Ka nui te mihi ki a koutou katoa.

[Warm greetings to you all.]

Karanga mai rā Te Arawa waka, karanga mai rā Ruawāhia Maunga, karanga mai rā Tarawera awa. Nau mai, haramai, whakatau mai rā ngā uri o Ngāti Rangitihi kei roto i tēnei Whare.

Ka huria mātou nei ki tō koutou hītori kei roto i tēnei Whare i tēnei ahiahi. Me noho a mātou mai i te Karauna kei waho rā i te ahiahi nei ki te whakarongo i a rātou i raro i te raukura o Te Ati Awa mō te whakatau i a koutou o Ngāti Rangitihi kei roto i te Whare Mīere i tēnei ahiahi. Kua rongo a mātou ki a koutou, ko te mea tino whakahirahira ki a koutou ki te whakamana i ngā pūrākau o tō koutou whenua ki te whakahokia te mana o te whenua ki te mana whenua. Me haere tonu tātou te Karauna me te hau kāinga te iwi o Ngāti Rangitihi i raro i tēnei kawenata mō te ara ki mua. Heoi anō, kei a koutou ngā uri o Ngāti Rangitihi kei roto i te Whare nei, kei a koutou ngā uri o Ngāti Rangitihi kei te kāinga i tēnei wā he rerekē i raro i te taumahatanga o te mate urutā, kei te mihi, kei mihi, kei te mihi.

[I call to the peoples of Te Arawa, I call to the mountain Ruawāhia and to the Tarawera River. Welcome, welcome, welcome to the descendants of Ngāti Rangitihi in this House.

We shall turn our attention to your history this afternoon in this House. Some of us on the Crown side have to be outside the House this afternoon to listen to you of Ngāti Rangitihi being welcomed into the Beehive under the feather plume of Te Āti Awa. We have listened to you, and the most important things for you are that your ancient stories of your land are validated and that the authority of the land is returned to those with traditional authority over that land. The Crown, the local people, and the people of the Ngāti Rangitihi tribe need to continue on this path forwards under this covenant. However, to you of Ngāti Rangitihi in the House, to you of Ngāti Rangitihi at home at this strange time, under the burden of the pandemic, greetings, greetings, greetings.]

It’s an absolute privilege to be able to speak in this third reading. Today it marks the end of a six-year journey between Ngāti Rangitihi and the kāwei of people that have been mandated by the people of Ngāti Rangitihi to engage with the Crown to acknowledge the historic wrongdoings that have been made over the past 200 years since the Treaty of Waitangi was signed.

Outside this House this earlier afternoon, we had the privilege of welcoming those that could come this afternoon from Ngāti Rangitihi into this Whare Mīere and what I heard was that the journey to this point—it was long, it was arduous, but one thing that Leith Comer said in his contribution was that while some things like these settlements can often leave a lasting imprint that tear the people apart, this settlement and today is a day of unification for Ngāti Rangitihi, and I acknowledge those rangatira amongst them that have pulled the people together. I want to acknowledge my colleague the Hon Andrew Little for his stewardship. I too want to acknowledge that the journey was commenced six years ago under the maru, under the helm, of the Hon Christopher Finlayson. I want to too acknowledge my predecessor, the Hon Eugenie Sage, of whom Ngāti Rangitihi made comment and asked me to please pass on their regards for her work that she did whilst she was the Minister of Conservation.

Treaty settlements are a unique kind of Parliament. It’s a time when we across the House can come to acknowledge our history, our collective history. We can acknowledge those people of a place—and in this instance from my own home, the mighty fine electorate of the East Coast, Ngāti Rangitihi. I acknowledge the peoples of Matatā and that they have been tireless in their advocacy for the mana of their people there in Matatā. And I too share the Rangitihi plains with the people of Ngāti Rangitihi—a little over, closer to Edgecumbe and Te Teko but we share a shared sense of history, contemporary and historical, so I acknowledge my friends and my relations under that hat as well.

But why I particularly want to take a call today is in my capacity as the Minister of Conservation. We’ve heard—and, actually, I want to acknowledge Joseph Mooney in his contribution, which acknowledged some of the conservation elements to this particular Treaty settlement. One of the comments that Leith Comer also made outside was that this settlement isn’t just about dimes and money; it is about the restoration of the mauri to the whenua, to the awa, and, in particular, Tarawera Awa, which has had a long and sad history.

It is today that we mark a turning point. It’s not the end of a journey; it’s an end of a particular aspect of a journey which is the negotiation point that gets us to this place, where we agree that from henceforth we, the Crown, and they, the people of Ngāti Rangitihi, engage on a new frontier in a mana to mana relationship that upholds the principles of the Treaty of Waitangi, that upholds the promises that are made in this settlement that has been hard fought for as a consequence of Crown breaches to the people of Ngāti Rangitihi. It is something that I have become very familiar with as the Minister of Conservation. It is the opening of a new dawn and a new day, because whilst we acknowledge the historical wrongs of yesterday, yesteryear, tomorrow we have to implement with honour and integrity the promises made in this settlement. That can be a hard journey as well and I want to acknowledge that because things will not be perfect. I’ve learnt in my short tenure that we often will stuff up but what this kawenata—what this settlement—provides for is an enduring promise to act with integrity and it sets out how we will do that.

I wanted to make particular acknowledgment of some of the conservation components to this settlement, which is what I think makes it incredibly unique. Fourteen sites, 14 areas of whenua that have not been in the hands of Ngāti Rangitihi, will be returned as a consequence of this settlement. These will comprise of pā sites, wāhi tapu, some sites where there are kōiwi, and we’re going to do that in a number of different ways—some in scenic reserves. Scenic reserves are where we agree that there is incredible indigenous biodiversity or something specific about the flora and the fauna of the environment but the ownership transfers back to Ngāti Rangitihi. They managed that whenua in a way that upholds those biodiversity aspects. In particular, I just want to acknowledge a site of significance is Waimangu Volcanic Valley where 80 hectares surrounding the unique geothermal attractions will be transferred.

There are also historic sites—historic sites which can be comprised of things like pā sites, for example, or significant wāhi tapu, where Ngāti Rangitihi will say that this is a culturally significant site for these archaeological—for these whatever reasons that they deem are significant to the peoples of that place and the Crown mai rānō will have to acknowledge what Ngāti Rangitihi set down. They have the mana to say that these are the things that are important to those areas and, in particular, I just to acknowledge a couple of those places: Moura, Ongarara, which cover a strategic and significant headland over on Lake Tarawera.

Recreational reserves are another type of land, you can say, that have been handed back to the mana whenua. These are open space areas and there was a bit of controversy that I won’t delve into but I will acknowledge that Te Tapahoro is a site of significance that is going back to the peoples of Ngāti Rangitihi today.

The kawenata that we engage and that we sign off today is significant for so many reasons. It acknowledges the history and the past but it sets forward a new pathway by which Ngāti Rangitihi will be at the helm of some of the places that make them who they are. There is a shameful history that we all acknowledge in this House. But today signifies a new dawn and if I can acknowledge the leadership of those that have been at the helm: Leith Comer, Ken Raureti, Tiipene Marr, Cathy Dewes, Merepeka Raukawa-Tait, Donna Semmens, Tia Warbrick, Delwyn Rondon, Anthony Olsen, Dougal Stewart, Peri Perenara, and the many others that have come before. May I thank them for their service and acknowledge that this is, indeed, a new dawn, a new day. Tēnā koe.

Tēnā koe e te Māngai. Ngāti Rangitihi, tēnei te mihi atu ki a koutou. Kei te tihi o ngā whakaaro koutou i tēnei wā, nō reira e mihi ana ki runga i te tika me te pono, i runga i te manawanui, te manawaroa o ō tūpuna kia tae ki tēnei pānuitanga tuatoru o tō koutou nei pire, o tō koutou nei ture. Nō reira koutou anō i tae pōhiri mai ki tēnei Whare Pāremata i tēnei ata, tēnei te mihi atu. Tēnei te mihi atu ki a koutou, otirā ki a koutou ngā whānau noho ki raro o te whakaruruhau o te Zui. Mā tērā hangarau matihiko e whakahaere ana tō tātou nei ao i tēnei wā, tēnei mātou ngā Kākāriki e mihi ana ki a koutou mō tēnei rā whakahirahira mō koutou.

Ngāti Rangitihi, ahakoa e kore rawa e tētahi tahua pūtea e tētahi pire pēnei te āhua te whakatika hapa i te mate me te mamae i pā ki a koutou, ka whakatakato te whakataunga i tētahi tūāpapa e pakari ai te anamata o tou hoko ahurea hoki o tō koutou nei iwi. I a au e whakarongo ana ki ngā kōrero o tō tātou nei tiamana i te mea ko au anō tētahi o ngā mema o te Komiti Whiriwhiri Take Māori, i tae mai te kōrero a tō mātou nei tiamana a Tāmati—ōna hononga mai i Tūhourangi, ōna piringa ki a Arawa waka me te kōrero o te oranga o te pai o tērā whenua o koutou. I rongo au i te ingoa o te awa, Te-Awa-o-Te-Atua. I rongo au i tae a Mātaatua, i tae hoki a Te Arawa. He wāhi anō i tae anō ngā atua me taku nei whakaaro i taku nei pīnati ka whakaaro ake au, e hia kē nei ngā atua i tae atu ki tō koutou nei rohe. E hia kē nei ngā tipua i tae atu ki tō koutou nei takiwā ki te aro ki ōna oranga, ki te aro ki ōna hītori, kia aro ki ōna kōrero o nehe. Nō reira, ā, ngā tīpuna i whakatakoto kē i ēnei o ngā kaupapa, koutou ki a koutou. Heoi anō, te manako nei kei te whai ō koutou nei uri whakatipu ki roto i te ngākau i riro iho mai i ō koutou kōrero tuku iho.

Ki tō mātou nei whakaaro ko tēnei mea Te Tiriti o Waitangi, ehara i te mea he kirimana noa haere ki te hokomaha ki te hokohoko rare rānei. Kāo. Ko tēnei mea Te Tiriti o Waitangi he mea pūmau, he mea oranga. Mai i te wā i hainatia, i tāmokohia e ō tātou nei mātua tīpuna ki Waitangi i te tau 1840 tae noa ki tēnei wā, tae noa i a tātou i matapakihia ngā kōrero, ngā kaupapa kōrero. He pono, he pūtake tōna mai i taua wā tae noa ki tēnei wā hei oranga, hei arahi i ō tātou nei Pāremata i ō tātou nei iwi katoa e noho ana kei raro o te maru o Aotearoa. Me pēhea te kōkiri whakamua o tō tātou nei oranga mō te katoa? Nō reira me mihi atu au ki Te Tiriti o Waitangi. Tē taea te whakatau ko Te Tiriti o Waitangi.

Me mihi atu ki ngā hapū, ki ngā pūkōrero, koutou anō i takahia ki runga i te haerenga kia tae ki tēnei o ngā wāhi me te whakaaro anō, ko tētahi oranga i rongo au i ēnei momo pire i whai wāhi ngā kaumātua, ngā kuia, ngā koroua, ngā pakeke ki te kohikohi i ngā whakaaro, ki te kohikohi i ngā pūrākau, ā, ka toha atu ki ō koutou nei rangatahi, ki te toha atu ki ō koutou nei tamariki. Hei aha? Hei oranga kia hoatu i ērā mōhiohio, o ērā kōrero i roto i tētahi pātaka kōrero. Hei oranga, hei oranga mō ā koutou nei tamariki mokopuna, nō reira i tautoko katoa au i te kōrero o te Minita Kiritapu Allan nāna noa i kōrerotia rā ōna whakaaro. Me pērā hoki tērā kokonga o te Whare hoki.

Hei oranga anō tērā ko te piringa o te tangata ki te whenua. Ehara i te mea he māmā tēnei mea te hīkoi ki roto i ēnei ture, heoi ko te manako anō kia tiro tātou whānui o tō tātou nei hapori ka whai ngā hapori whānui i ēnei kōrero anō hoki i te mea me haere tahi anō tātou i runga i te tika me te pono kia kaua ētahi o tātou nei whanaunga Pākehā e noho kūare ki waho i ō tātou nei takiwā Māori nei. Nō reira, kei te mihi atu au ki tēnā o ngā āhuatanga. Ko te āhuatanga o te pire e pā ana ki a Ngāti Rangitihi ko tōna piringa ki Te Arawa e tau ana ki ōna whenua ki tōna whenua i Rotorua, i Kaingaroa, i Matatā anō hoki, i rongo au i te pai, me te pai o ō koutou nei whenua, heoi, nā te āhuatanga o te mate urutā, tē taea e mātou o te Komiti Whiriwhiri Take Māori te tae atu ki tō koutou nei marae, te tiro, te tūhura te whenua i pupu ake ēnei o ngā whakaaro nā koutou.

Ko ētahi o ngā nawe hītori o Ngāti Rangitihi ki te Karauna ko te korenga ōna e kawe i ana mahi i runga i te pono nōna i rīhi, nōna i hoko atu tētahi poraka whenua o Ngāti Rangitihi. Ko te tangohanga o ngā whenua nui rawa atu i te ariki mai i Te Mahinga Tūmatanui. Mōhio kē tātou ngā iwi Māori ki tērā, ki tērā o ngā ture, Te Public Works Act me ōna kia huna anō tērā taniwha ki te haere mai ki te whanoke, ki te tāhae i ō tātou nei whenua, nō reira Ngāti Rangitihi me mihi atu au ki a koutou i te mea kua pāngia tērā āhuatanga ki a koutou. I rongo au i ngā kōrero i te wā i rū te whenua, i hū te maunga puia a Tarawera me te tauira anō i te wā i rū te whenua, i puia te maunga i noho marara koutou nā te raru i tētahi o ngā takiwā. I a au e whakaaro ake mō te taha o te Karauna, mō kei hea te Karauna i taua wā. Kei hea rawa te Karauna i taua wā. I rongo i noho mokemoke koutou. Kei whea te ringa āwhina nā te Kāwanatanga? Kei whea te ringa tautoko nō te Kāwanatanga? Nō reira, ko tēnei pire ka whai wāhi anō ki te whakatakoto i tērā hītori kia mōhio mai tātou katoa, pēra ana te āhua, pērā ana ngā hapa, ngā hara i tau anō i a koutou, i te mea ko te nuinga o ngā tāngata i parekurahia i mate i tērā o ngā rautau nā koutou, nā koutou tērā, nā koutou.

Heoi rā, e te iwi, i rongo katoa au kei te whai ara anō koutou. Kei te noho koutou me Te Kaunihera ā-Rohe ki te whai i tētahi ara koiora, tētahi ara whakarauora i ō koutou nei wai māori ki runga i te tika me te pono, nō reira i tautoko ana au i ngā kōrero ki tō mātou nei Minita o mua, Eugenie Sage, nā te mea i kaha ngākaunui ana ki ngā āhuatanga o te taiao. Heoi, i a au e whakaaro ana ki Te Tiriti o Waitangi ko te horopaki e noho ana nei tātou i tēnei wā ko te mōrearea o te huringa o te āhuarangi, te matemate haere o ngā kararehe, ngā moroiti ki roto i ō tātou nei awa. Heoi ko tēnei ara i kitea nei koutou i whakatau koutou ki roto i tō koutou nei pire he ara anō kia ora tēra mauri anō ki roto i te awa, kia ora tēra mauri anō ki roto i ngā whenua kei te hoki mai anō ki a koutou.

E mihi ana hoki ki ngā āhuatanga o ngā whenua kei te hoki anō ki ō koutou nei ringa ki roto i ngā āhuatanga. Me whakarite anō tātou te Pāremata i tērā o ngā āhuatanga. Hoki anō taku maumahara ki tērā anō o ngā whakataukī “Mēnā ka riro whenua atu me hoki whenua mai.” Nō reira Ngāti Rangitihi, anei anō mātou ngā Kākāriki e tautoko ana i tēnei o ngā pire. Nō reira, tēnā koutou, tēnā koutou, tērā kōrero o ngā mātua tīpuna, tēnā tātou katoa.

[Greetings, Madam Speaker. Ngāti Rangitihi, greetings to you all. You are at the forefront of our minds at this time, therefore I greet you in justice and truth, acknowledging the patience and forbearance of your ancestors, as I welcome you to the third reading of this bill, of your law. Therefore, to you who have made it to the pōwhiri in the Houses of Parliament, welcome. Greetings to you all, including those by way of the safety of Zoom. This digital technology helps us manage our lives at this time, and we of the Greens acknowledge you all on this very special day of yours.

Ngāti Rangitihi, although financial redress via a bill of this sort can never correct the mistakes or the calamities, nor relieve the pain that has impacted you, the settlement lays down a foundation to strengthen the future cultural wealth of your tribe. While I was listening to what our chairperson said, as I myself am a member of the Māori Affairs Committee, the story of our chairperson, of Tāmati came up—his connections to Tūhourangi, his relationship to the Te Arawa peoples and about the health and the quality of your land. I heard the name of the lagoon, Matatā Lagoon. I heard about the arrival of Mātaatua, and Te Arawa. In every place another god seemed to arrive, and the thought arose in my mind, goodness knows how many gods arrived in your area. Goodness knows how many ancestors arrived in your region to take heed of its health, its history and its ancient stories. Therefore, to the ancestors who have already set in place this issue, may you rest in peace. However, the desire is that the descendants growing up will follow on with the heart inherited from your oral traditions.

To our way of thinking, the Treaty of Waitangi is not just a contract to simply head off to the supermarket to buy lollies. No. The Treaty of Waitangi is a permanent living document. Since its signing by our ancestors at Waitangi in the year 1840 right up until today it is still the subject of debate. It has been a valid foundation since that time that provides benefit in guiding our Parliament and all the peoples residing in Aotearoa New Zealand. How should we move forward in a way beneficial to all? Therefore I have to acknowledge the Treaty of Waitangi. The Treaty of Waitangi can’t be settled.

I acknowledge the sub-tribes and the orators, you who have travelled this path to arrive at this point. I thought that one of the benefits of this type of bill is that the elders, both female and male, and other adults have the opportunity to gather the thoughts, ideas, and traditional stories, and to share these with the young people and children. What for? So that the benefits of the knowledge in those stories can be saved, as a benefit for your children and grandchildren. So I fully support the thoughts of Minister Kiritapu Allan when she spoke. And it should be the same on that side of the House.

Another benefit is the connection of people to the land. It is not as if it is an easy thing to navigate these laws, but the desire is that everyone in our communities can follow these processes, because we must work together in justice and truth so that our Pākehā relatives are not left in ignorance outside of our Māori settings. Therefore, I applaud this function. Regarding the aspect of the bill relating to the relationship between Ngāti Rangitihi and Te Arawa concerning its lands in Rotorua, Kaingaroa, and Matatā, I heard about the quality and advantages of your land, however, due to the effects of the pandemic we, of the Māori Affairs Committee, were unable to visit your marae, to see and explore your land from where your thoughts and ideas have stemmed.

One of the historical grievances of Ngāti Rangitihi against the Crown was the absence of fairness when it leased out, or sold off blocks of land belonging to Ngāti Rangitihi. The taking of vast tracts of land was done under the auspices of public works. Māoridom already knew of that law, the Public Works Act, which allowed the stealing of land by stealth, so I lament for you, Ngāti Rangitihi, that these abuses happened to you.

I heard the stories of the time of the earthquake and the eruption of Mount Tarawera and the example that, at the time of the earthquake and the eruption you were living away from the area due to the problems in that region. As I was thinking about the Crown’s part, about where the Crown was at that time—where the hell was the Crown at that time? I heard you were left isolated at that time. Where was the helping hand of the Crown? Where was the supporting hand of the Crown? Therefore, this bill is an opportunity to lay out the history so that we can all know that this was how it was, these were the mistakes, the transgressions that affected to you, because the majority of people who died in battle, died in the last century were you—you.

However, to the tribes, I heard that you are pursuing a way forward. You are working together with the regional council to pursue a regeneration plan for your waterways based on justice and truth, and so I support the words of our previous Minister, Eugenie Sage, for she was one committed to environmental issues. As I think about the Treaty of Waitangi, today’s context of climate change is a cause of concern, with the continuing loss of fauna and microbial contamination of our waterways. However, the plan you have envisioned and laid out in this bill is one that will enliven the life force in the rivers and on the lands, the lands that are being returned to you.

I acknowledge you in the circumstances of your land being returned to your hands. This is a process that Parliament should repeat. I am reminded of the proverb “If land is taken away, it must be returned.” Therefore, Ngāti Rangitihi, we Greens stand again in support of this bill. Greetings, greetings, in the language of the ancestors, greetings one and all.]

Thank you, Madam Speaker. I stand to rise on behalf of the ACT Party to share in support for this bill going through its third and final reading, the Ngāti Rangitihi Claims Settlement Bill. I’ve been moved by the history of redress sought by Ngāti Rangitihi over many decades since the 1860s, and I recognise the knowledge that I learnt today of the separation of Ngāti Rangitihi from other iwi in order to bring this settlement to a conclusion, and seeing as it’s been going since the 1860s, I commend them for their efforts.

I’m moved by the stamina of the people to not only give their physical being by way of military support to the Crown but to do so while trying to seek adequate redress for the claims of the confiscation of some of their lands.

I note also the rise in those who have identified themselves of Ngāti Rangitihi descent, with 5,657 people registered claimants for the settlement process, up from 2,298 members recorded in the 2013 census. I admire the way that iwi and hapū have been able to interact and consider how they will have ownership and transfer of land, specifically at how Tūhourangi are being gifted land at Waimangu valley by agreed post-settlement resolution. I understand that this is something that is very rare but a significant effect of this settlement. I acknowledge Ngāti Rangitihi and Tūhourangi for their efforts here.

Having spent many years growing up in Rotorua, swimming the lakes, especially Tarawera—that was my home away from home—bathing in the hot pools, walking the tracks, living in and around the extended rohe, learning the history. As an example, as I mentioned in my second reading speech, the impact of Tarawera’s eruption on 10 June 1866, where she blew her top creating nine craters, with the loss of Te Wairoa village and also the historic pink and white terraces. What I did not learn was the plight of Ngāti Rangitihi and other iwi; the land losses that had occurred. We did not learn about that history at Rotorua Girls’ High School—the land that was taken from iwi and how it was taken. The redress for this claims settlement bill, like so many others, is a long time coming.

As this bill concludes and is soon to become an Act, it is important to acknowledge the years of work in making this settlement happen, the six years of negotiations. My colleagues around the House have named people whom they wish to acknowledge and ACT gets behind those acknowledgments and shares those wishes and thanks that our colleagues have given.

I think it’s also very important to acknowledge the iwi and hapū who have strived to bring this settlement to conclusion. To Ngāti Rangitihi: may your mauri grow as strong as your numbers are growing; may Tarawera, your awa, flow securely with the wairua of your tīpuna, rather than being thick with pollution; may this settlement bring closure to the many decades of sought redress, the six years of negotiation, and the over 100 years of having your complaints trying to be heard. ACT continues to support this bill. Nō reira, tēnā koutou, tēnā koutou, tēnā koutou katoa.

Our next call is a split call. I call on Simon Watts—five minutes.

Thank you very much, Madam Speaker. I arise on behalf of National and as the MP for North Shore on the Ngāti Rangitihi Claims Settlement Bill in its third reading. It is my pleasure to stand here on the third reading of this bill to talk about what is a very important settlement and one which the National Party is very pleased to support.

The key settlement outcomes, which have been canvassed by a number of speakers this evening already, are $11.3 million of financial redress comprising of $7.3 million through the Central North Island Forests Iwi Collective settlement, and an additional final redress of $4 million plus interest of $390,000 from their date of agreement as well. There’s also a right of first offer over the Rotomahana farm currently owned by Landcorp, and the right to buy the land under the Matua School and the school health site, with a lease to the Ministry of Education. Lastly, and importantly, the settlement outcomes include cultural redress, which include acknowledging the statutory area of Ngāti Rangitihi, and reflects this in relation to the Crown Minerals Act, the Resource Management Act, and the Fisheries Act. So this settlement will, in effect, provide the vesting of 19 key sites transferred to this iwi as part of that cultural redress process.

National has always, and continues, and has a long and proud history, of supporting our Treaty settlement processes under the Hon Chris Finlayson previously, and we are continuing to support—in a bipartisan manner—this settlement process. The history and the impacts on Ngāti Rangitihi have been canvassed widely by the speakers this afternoon, and while this settlement can never be a full compensation in terms of the impacts that were felt by members of the iwi and hapū in this regard, it does go some way in order to reflect the impact that it’s had, and in effect to provide a pathway forward for that and those people to move forward into the future. The settlements process—as we know in this House—recognises and rights the wrongs of the past, and strengthens the key partnership between both Crown and iwi, and this is something that the National Party fully support.

I guess the opportunity as a result of this settlement process is for the iwi to unlock some of the economic potential and boost regional and provincial growth in areas which will benefit from that aspect, and that is important in terms of their ability, particularly in the central North Island where this will impact. The Crown has provided unreservedly an apology in regards to hapū and whenua as a result of failing to uphold the principles of the Treaty, and again that is recognised. I want to, obviously, acknowledge members of the Māori Affairs Committee who contributed to this bill, and I know that members on this side of the House who are with me this evening played a key role in that, alongside other members around this House as well.

That is pretty much all that I’m wanting to talk about this evening. I send my best thoughts and wishes to all the members of the iwi who will be watching this online this evening. It is a shame that you can’t be here in this House to share this very special occasion with us, but we feel you here in spirit and we know that you are watching, and I send my best wishes to you and your whānau. I commend this bill to the House.

Auē, kua moata kē taku karanga. Kia ora tātou. Kia ora tātou i tēnei rā. Tēnā tātou i a tātou e whakawhāiti nei i tēnei ahiahi. Tēnei tātou i ō tātou tini mate, ngā mate huhua o te wā, ngā mate kei runga o Te Arawa waka i tēnei wā, ngā mate kei runga o Mātaatua, o Te Waiariki whānui ki tērā kuia ki runga o Ruatāhuna, arā ki a Hokimoana, rātou, haere, haere whatungaro atu rā. Hoki mai rā ki a tātou ngā mahuetanga iho, ngā toenga iho, e hika mā tēnā koutou. Ngā pakeke, ki te iwi, ki ngā mokopuna kua tae ki Pāremata, ngā mihi nui. Aroha mai ki tēnei kua rāhuitia ki te kāinga ko te mea kua pā te ngāngara taikuhu kaihuna nei ki āku tamariki. Nō reira aroha mai kāore e taea ki tō koutou pōwhiri i tēnei rā me te hākari anō ki tō koutou taha engari anei rā te mihi atu rā ki a koutou.

Ngā uri o Tama-te-Kapua, kua tātou tēnei. Ko tātou tēnā o ngā uri o Tama-te-Kapua, arā i ū mai ki Whangaparāoa, arā ki te take o Tihirau kātahi anō ki roto o Maketū, ā, tae ake rā ki ngā tōpito katoa o tēnei motu. No reira ko Tama-te-Kapua, ko Tawaki- moe-tahanga, ko Uenuku mai i Rarotonga, anā, ko Rangitihi. Rangitihi upoko whakahirahira. Nō Rangitihi, te upoko i takaia ki te akatea. Ehara mā te Aitanga a Tiki. Nei rā te mihi atu rā ki a koutou e ngā whanaunga, anei rā tō koutou mokopuna e mihi nei. Nā reira e ngā karangaranga hapū, kei a koutou, nā koutou te rangi nei. Ngāti Hinehua, Ngāti Hinerangi, Ngāti Ihu, Ngāti Mahi, Ngāti Whareiti, Ngāti Tionga, Ngāti Tutangata, tēnā koutou, tēnā koutou.

Kua kōrerohia te nuinga o ngā kōrero a wētahi kei roto i te Whare i tēnei rā, engari kei te mihi atu rā ki a koutou, ā, i whakamanahia hei tēnei kaupapa ka aroha nei koutou e whai. He aha ngā hua ka puta kāore anō kia whai ki ngā whakatipuranga o Rangitihi te tipu mātoro ki runga i tōna ake whenua kia pūāwai anō te reo o Rangitihi kia tarea anō ki te whakarite rautaki mō te tiaki i te taiao me te whakahoki i ngā ingoa tūturu o ngā wāhi katoa o Rangitihi, kia whai oranga te iwi i roto i te mātauranga i te ōhanga, i te hauora, āhuatanga toko te ora me wēra atu āhuatanga katoa. Ko te whakahokitanga mai o ngā awa, ngā whenua rotarota, ngā roto, ngā wāhi kōreporepo, ngā ahi tipua, ngā ngāwhā nā te mea he wāhi mōmona i ngā rawa, i ngā kai, i rongoā Māori, i te mahana mō te iwi.

Arā, inā te kōrero ka tiki ake au i ngā kōrero a te waka, te waiata “Ka Eke ki Wairaka”—kāti au ki taku whenua tipu. Ki te wai koropupū e heria mai nei i Hawaiki rā anō e Ngātoroirangi me ōna tuahine a Te Hoata a Te Pupu e hū rā i Tongariro ka mahana i taku kiri. Ka roa a Rangitihi āmiomio haere ana pērā anō i te āmiomio o tā tātou tīpuna a Tama-te-Kapua i te korokoro o Te Parata. Ko tā Rangitihi ko te korokoro o te Kāwana. Te Kāwana apo whenua, arā 240,000 heketea. He Kāwana apo kāinga, nā te kanukanu o ngā kāinga o Rangitihi i roto i ngā tau maha. He Kāwana apo tangata, nā te kore mahi, ā, me te hunga i mate i ngā Pakanga o Aotearoa me ngā Pakanga o Te Ao. He Kāwana apo tikanga, te mimiti haere o tō tātou reo, ngā tikanga me ngā kōrero. Ahakoa kāore e whakahokia mai te katoa i te tīmata he tīmatatanga noa iho tēnei. Me waiho ake ngā mokopuna te 99 ōrau e toe ana e pakangatia ana.

Nā reira e hika mā, kua pakupaku te wāhanga ki a au engari koia hoki te kā, te pai o te kaupapa e herea ai e Te Paati Māori. Me whai wāhi ngā iwi katoa ki te relativity pērā anō i a Kai Tahu me Waikato. Ā, me te Waitangi Tribunal hoki. Me whakamahia ngā tohutohu a te taraipiunara, ā, ngā tohutohu i tohungia ki te Minita, ā, me whakamanahia. Ā, me whakakorengia anō hoki ngā full and final settlements, me ngā large natural groupings, kia tarea anō hoki ngā hapū te whai waiho ki roto i te āhuatanga nei. Ā, me te whakahoki atu i ngā whenua o Te Papa Atawhai ki a Mana Whenua.

Nā reira e hika kua pau te wāhanga mā Te Paati Māori. Ka mihi nui ki a koutou e ngā kaiārahi o tēnei kerēme ki Leith, Cathy, Merepeka, Tia, Melanie, Taichi, Donna, koutou rā, ngā mihi nui ki a koutou.

[Oh, my call has come early. Greetings, everyone. Greetings, everyone, on this day. Greetings, everyone, as we gather together this afternoon. We mourn the many deaths, the innumerable deaths of the Te Arawa peoples, of Mātaatua as well, of the wider Te Waiariki, to the female elder of Ruatāhuna, Hokimoana. May they rest in peace. Turning to us, to those left behind, to those remaining, greetings to you all. To the elders, to the tribe, to the grandchildren who have come to Parliament, I acknowledge you. My apologies for being in isolation at home due to my children being affected by this stealthy beast, COVID-19. So my apologies for not being able to be by your side for the pōwhiri and the feast but none the less, this is my acknowledgment to you.

To the descendants of Tama-te-Kapua, I am one of you. We are the descendants of Tama-te-Kapua, who landed at Whangaparāoa—that is, at the foot of Tihirau—landing then at Maketū, and then spreading out to all corners of this land. So it was Tama-te-Kapua, then Tawaki-moe-tahanga, then Uenuku from Rarotonga and Rangitihi. Rangitihi of the proud and lofty brow. Rangitihi whose head was bound up with bushvines. That is not for a mere mortal. This is my greeting to you, my relations. This is your grandchild who greets you. Therefore, to the many groups of subtribes, this is your day. Ngāti Hinehua, Ngāti Hinerangi, Ngāti Ihu, Ngāti Mahi, Ngāti Whareiti, Ngāti Tionga, Ngāti Tutangata, greetings to you all.

Most of what needs to be said has been said by others today in the House, but I wish to acknowledge you and to enable this issue that you are wanting to pursue. What will be the fruits not yet obtained by the generations of Rangitihi on their own land so that the language of Rangitihi can flourish, so that they can create strategies for care of the environment, and return original names to all the places of Rangitihi, so that the tribe can benefit from traditional knowledge, from economic control, from health, from social support and many other things? The return of the rivers, of the wild areas, the lakes, the marshes, the geothermal areas and hot springs is because this is a fertile place full of resources such as food, traditional medicines—a source of warmth for the tribe.

Then there is the story of the waka, the song “Ka Eke ki Wairaka” with the line—but now I go back to my own country. The story of the hot springs brought from Hawaiki by Ngātoroirangi and his sisters Te Hoata and Te Pupu, so that Tongariro could erupt and warm my skin. It has been a long time that Rangitihi has been spun round and round, just like our ancestor Tama-te-Kapua was in the throat of the whirlpool of Parata. According to Rangitihi it is the throat of the Government—the Government who grasps land, 240,000 hectares of it. The Government that appropriates villages, shown by the dilapidation of the villages of Rangitihi over many years. A Government that exploits people through lack of work, and those that died in the New Zealand Wars and the World Wars. A Government that destroys customary practices, the loss of our language, practices and stories. Although not everything has been returned it is a beginning—it is just a beginning. Let the remaining 99 percent be left for the future generations to fight for.

Therefore, there is little time left for me but this is the point, the good thing about the policy which the Māori Party supports. All tribes should be able to achieve relativity like Kai Tahu and Waikato. And, to the Waitangi Tribunal as well. We should enforce all the tribunal’s recommendations made to the Minister; they should be validated. We should abandon the concept of full and final settlements, and large natural groupings, so that hapū can participate in the process. Furthermore, all Department of Conservation land should be returned to those with traditional authority over that land.

Well, then, the Māori Party’s time is up. Thank you to all the leaders in this claim, to Leith, Cathy, Merepeka, Tia, Melanie, Taichi, Donna, to all of you, an immense thankyou. Be well one and all.]

Tēnā koe, Madam Speaker. Ki Te Arawa Waka, tēnei te mihi. Ki ngā uri o Ngāti Rangitihi, tēnā koutou i tēnei ahiahi. Ki ngā pakeke, ki ngā tamariki mokopuna, tēnā koutou.

[Greetings, Madam Speaker. To the peoples of Te Arawa, greetings. To the descendants of Ngāti Rangitihi, greetings this afternoon. To the elders and to the children and grandchildren, greetings.]

I first want to acknowledge my colleagues from around the House who have spoken to recognise and celebrate Ngāti Rangitihi today, and the long-established principle in New Zealand that the Crown owes to Māori the duty to act in good faith, according to the Treaty of Waitangi. That duty is recognised by MPs with different backgrounds and different ideologies, and it’s such an important part of giving effect to the vision our ancestors had for Aotearoa when they made agreements with one another in 1840.

This legislation gives effect to the deed of settlement between the Crown and Ngāti Rangitihi, which acknowledges both instances where the Crown did not fulfil that duty of good faith, and I’m proud to be a part of a Parliament that does not erase the wrongs that the Crown has done but, instead, comes together in this way, like we are today, in acknowledging those wrongs, and looking forward to setting them right. I want to echo what the Minister for Treaty of Waitangi Negotiations said in his opening remarks this evening, about it being a privilege to stand in support of this legislation, and his words of appreciation for the Ngāti Rangitihi representatives who are in Wellington, and those who are watching online due to the COVID-19 restrictions.

Ngāti Rangitihi have endured a very long wait to settle their claims, and this is a significant milestone today. It represents a huge amount of work and commitment by the negotiators, those mandated by Ngāti Rangitihi, those who have gathered the stories and the histories and told them, and brought people together because of them, and the wider whānau—all of you have a place in this, all of you are celebrated today, and all of your work is recognised. Today is also an opportunity to look to the future as an iwi, to continue to build your modern identity, and flourish collectively. It is a day of unification for Ngāti Rangitihi and that’s something to be very proud of by everyone who’s been involved in this process.

I want to thank everyone who submitted on this bill, and the diligent advisers, and our clerks, and my colleagues on the Māori Affairs Committee for their work and considering the views of submitters, and advice in depth—largely by Zoom, as we are now. And it wasn’t light work, learning the history of the tīpuna of Ngāti Rangitihi. It is a history of excessive land takings by the Crown, under the guise of public works, and not having sufficient land in the aftermath of the Tarawera eruption to keep people well and to support the future of the iwi. As previous speakers have noted today, Ngāti Rangitihi are, effectively, a landless people, and they have been dispossessed of their tribal lands. They now have interests in less than 4 percent of their original 250,000 hectare tribal rohe, which included Kaingaroa, and much of that land interest which they do have is unable to be used for economic benefit due to its status as conservation or reserves land.

But, looking forward, there are two main ways of addressing those injustices, in this piece of legislation and in all Treaty settlement legislation. There is, first, the financial redress, and many before me have touched on that, and it is significant, but it is the cultural redress that I want to touch on again, because we’ve heard from speakers about the importance of conservation in that and what the iwi has agreed with the Crown, and that is important and an exciting part of this to celebrate.

It includes the settlement of 19 sites of deep significance to be transferred to Rangitihi as cultural redress on the settlement date, and that includes two properties at Te Tapahoro Bay, which are known as the beating heart of the Rangitihi rohe; two properties in and around the Waimangu Volcanic Valley, and the former site of the Pink and White Terraces; and five properties at Matatā. But they mean more than the land, and they are more than the sum of their parts: they represent relationships with neighbouring iwi and Tūhourangi, in particular.

They represent relationships with local government, and the ability to come to the negotiating table as equals in the local government sphere. They represent relationships with arms of Government like the Department of Conservation, and the Ministry for Culture and Heritage, and those culture and heritage acknowledgments are an opportunity to build on the rich history and culture, and to tell those stories to a wider New Zealand audience. Some of those relationships will be held at the marae level, some at the hapū level, and they allow for the growth of leadership, and a pipeline of young leaders in Rangitihi who will become ready to take on the leadership mantle that those negotiators watching today have taken so well, and have set an incredible example.

Cultural redress represents an opportunity to move forward as kaitiaki and as a partner to the Crown in the rohe. It is truly about nation building for Ngāti Rangitihi, and it is an exciting thing to be able to do. It’s also for the tamariki and mokopuna who will be future leaders, and it guarantees ownership of assets of significance in the rohe which are important to that question of who we are and what we stand for as Māori. This cultural redress sets Ngāti Rangitihi up to stand strong in their rohe as kaitiaki and rangatira, where they should be. May this House never forget what was lost because of the actions of the Crown. I commend this bill to the House.

Thank you, Mr Speaker. Mihi ki ngā rangi, mihi ki te whenua, tēnā koutou katoa. Me mihi au ki te iwi o Ngāti Rangitihi. Kei te mihi ki a koutou, ki tō iwi, ki tō hapū, ki tō whānau, ki ō mokopuna hoki. Tēnā rawa atu ki a koutou i tēnei rā.

[Greetings to the skies and to the land, greetings one and all. I must acknowledge the Ngāti Rangitihi tribe. I acknowledge you all, your tribes, your hapū, and your families and grandchildren as well. Warm greetings to you all on this day.]

It is always an honour to speak on settlements and to be a part of the Māori Affairs Committee, where we get to hear directly from rōpū, from iwi, from hapū, and then we get to travel the journey with them, in some sense, to hear the history and, in this sense, the historical grievances of Māori, and, in this instance, of Ngati Rangitihi. This bill settles historical Ngāti Rangitihi claims with the Crown today. Through this settlement, the Crown seeks redress for the past injustices that have been inflicted upon Ngāti Rangitihi and provides opportunities for Ngāti Rangitihi and our Crown to move forward. This settlement lays the cultural and economic foundation for Ngāti Rangitihi, their rangatahi, their mokopuna, and future generations.

Our Labour Government is committed to completing all historic Treaty settlements in our manifesto, and this bill is yet another step towards completing that commitment. I follow my own journey in Mōkai Pātea in our own Treaty journey, and I understand fully the hurt and the grievances that Māori has suffered over many, many years since colonisation. And today, I acknowledge Ngāti Rangitihi for getting to this part of the journey, and some would present this particular day as a way forward and, in many respects, a starting point.

I want to acknowledge our Minister, Andrew Little, for the work that he’s done on this particular bill, but also our Māori Affairs Committee, chaired by Tāmati Coffey, who is a part of our team and continues to work tirelessly to support particular kaupapa like this. I want to acknowledge also to Te Arawhiti and the mahi that they’ve done to progress this particular bill, to support Ngāti Rangitihi, and also the officials that have worked tirelessly alongside this particular kaupapa.

Part of our job as members of Parliament is to hear the stories, to learn from them; more so that we don’t make similar mistakes. In this particular bill, we heard from a number of submitters and I want to acknowledge them today. Particularly to matua Leith Comer. Mihi atu kia koe, Leith. Thank you for your contribution that you made to our Māori Affairs Committee. The reflection that you gave on Ngāti Rangitihi’s journey to settlement—that it has largely been cohesive and unifying. We take your point, however, that the Treaty relationship with the Crown does not end at settlement, but rather signifies the beginning.

I also want to acknowledge other submitters throughout this journey: Craig Atkinson, Rex Bunn, Allan Clarke, Dean Foster, Rea Martin, Lianne Mylie, matua Patrick Nicholas, Tania Rangiheuea, and the Matata Action Group. Like any journey, there’s a number of stories that contribute to this particular outcome. I’m proud of this piece of work that our Māori Affairs Committee have proceeded through, but I’m equally proud of the opportunity that, in some senses, this sets up for Ngāti Rangitihi.

The summary of the bill—Part 1 sets out the purpose of the bill. It provides the provisions of the bill that take effect on the settlement date unless a provision states otherwise, it specifies that the bill binds the Crown, and it defines terms used in the bill, including Ngāti Rangitihi and their historical claims. Part 2—and I acknowledge the kōrero from my tuahine Arena Williams—“ deals with cultural redress and the provision for the cultural redress to be provided to Ngāti Rangitihi. Tuatoru, Part 3, “Commercial redress” provides for the commercial redress to be provided to Ngāti Rangitihi, and what excites me about that particular part is that it provides a certain amount of pūtea for Ngāti Rangitihi to determine the future of how their iwi operates and what that money is used for, for the social, the cultural, and the economic development of their whānau and their tamariki mokopuna.

There are four schedules to this particular bill. Tuatahi: “Statutory areas” that define and will be subject to a statutory acknowledgement or deed of recognition. Tuarua: “Whenua rāhui area” that defines the area; and tuatoru: “Cultural redress properties and Te Ariki site”, and this defines the properties themselves and includes the interests that they’re subject to. Tuawha: “Notices in relation to RFR land” sets out the notice provisions for rights of first refusal.

I just want to acknowledge mostly Ngāti Rangitihi, and this sets a way forward for their iwi, their hapū, their whānau, and their mokopuna, and that they get to determine the way forward for themselves. But I take matua Leith’s points on board: that this is the beginning of a relationship with the Crown, and I wish them incredibly well in the way forward. Today, we make another apology, to settle the historical grievances for Ngāti Rangitihi with our Crown, and I acknowledge that today. Without further ado, I’d like to commend this bill to the House. Tēnā tatou.

E te Māngai, tēnā koe. Otirā ngā mema katoa o te Whare nei, tēnā tātou katoa. E ngā mate huhua kua wehe atu ki te pō, ko Marina Sciascia nō Ngāti Kiri, ko Miriana Hammond nō Te Wairoa, ngā mate katoa o te motu nei, haere, haere, haere atu rā.

[Greetings, Mr Speaker, and to all the members of the House, greetings one and all. To the many who have passed into the night, to Marina Sciascia of Ngāti Kiri, to Miriama Hammond from Wairoa, to all the deaths around the country, may you rest in peace.]

It is indeed an honour for me to stand and contribute in the third and final reading of the Ngāti Rangitihi Claims Settlement Bill. Can I acknowledge all our Ngāti Rangitihi visitors who are here in the House today and all those who are watching this online. It is hugely significant that we get to the third and final reading, but it really does not go far enough in acknowledging the years and the hours of struggle that the people of Rangitihi have first lived through and also have pursued in the final settlement of their claims.

It is an honour to speak and acknowledge the perseverance, firstly, of the iwi of Ngāti Rangitihi. I want to acknowledge the hard work of the negotiators, particularly acknowledging Leith Comer as the chair. I’ll have something more to say about the negotiators later in my contribution. Very top line-up of negotiators, I must say. I want to acknowledge the Crown negotiators, I want to acknowledge our Ministers of Treaty settlement, the Hon Andrew Little, and, of course, the former Minister, Christopher Finlayson. I want to acknowledge all the officials, Te Arawhiti, the submitters who examined the bill, the Māori Affairs Committee—who took the process and opened it up for public scrutiny. I thank all those that have helped. But, like I said in my earlier opening statement, it pales in comparison to the sacrifice and, I guess, the patience and the tenacity of the Ngāti Rangitihi people whose experience in the breach of the Treaty we have found ourselves here today.

Each Treaty settlement has a very unique set of qualities distinguishing them from each other settlement, and, in reflection of earlier contributors in this House, I want to acknowledge the unique qualities in this settlement around whenua, awa, and, of course, people. And in this comprehensive settlement, I particularly want to draw—as I did in the second reading contribution I made on the cultural redress—on the settlement of the Tarawera Awa restoration. In the bill, which other members have talked about in terms of the various parts, it is a significant part of this bill that we are debating as the third and final reading—the Tarawera Awa Restoration Strategy Group, which is in Part 2, clauses 121 to 143. But the technical part that we are talking about here in the third and final reading of this bill, again there is a long leeway into why this has ended up in this Treaty settlement, and I want to acknowledge all the hapū who have lived along the Tarawera River.

Some members in this House have shared their own stories of growing up along it, but I want to acknowledge the many hapū whānau that have lived along that particular awa, and it has created their identity. And I guess I want to acknowledge it has been probably a sad thing for them to see the degradation of their awa over the many years. This particular clause, the Tarawera Awa restoration part of this bill goes somewhat to restoring the awa, the mauri of the awa, and that’s why I wanted to acknowledge it in my contribution today. Particularly, I want to acknowledge both how we talk in this bill about establishing and the purpose of the strategy group. And in clause 121, particularly, we talk about the permanency of this committee—the permanency of this committee—and it cannot be discharged unless all appointees agree to it being discharged. So this is putting a stake in the ground that this committee is a permanent committee committed to the restoration and the return of the mauri of the Tarawera River for those who have inhabited it, the hapū up and down it, but, actually, for all people who have enjoyed the beauty and the sustenance that this particular awa has given to all those people in this area. I want to acknowledge that.

I also want to acknowledge the membership of this particular group because it makes for good reading as to who actually gets on this strategy group. So you see we have one member appointed from Te Mana o Ngāti Rangitihi Trust, one from Ngāti Mākino Iwi Authority, one from Te Rūnanga o Ngāti Awa, one from Ngāti Tūwharetoa (Bay of Plenty) Settlement Trust, one from the Bay of Plenty Regional Council, one from Kawerau District Council, one from Rotorua Lakes District Council, and one from Whakatāne District Council. So this cause that I’m referencing to has all the major players. You have all the regional council, all the district council, but, more importantly, you have the hapū and iwi who call the Tarawera Awa their own—at the table with a commitment to cleaning up the awa. I think that is worthy of acknowledgment in this third and final reading.

I said I was going to talk about the negotiators and I do want to take the time in the acknowledging, at this third reading, of both Leith Comer, Ken Raureti Tia Warbrick, Merepeka Raukawa-Tait—and I’m sorry, I know there were some other negotiators but I don’t have the names in front of me, but I just want to congratulate you. You are a fine bunch of individuals who have a lengthy experience that I know that you’ve leaned on really hard with your settlement. Your negotiators reflect what you have achieved and we are honoured to acknowledge your presence.

So three of those negotiators all have Public Service experience, and so I want to say: the Public Service has an amazing way of growing future leaders that eventually go back and awhi their iwi. And in Leith, obviously, his military background—I’m hoping going forward in Rangitihi that we may see an academy of some sort for all those young men that have come through Ngāti Rangitihi. And, of course, Ken Raureti; I worked with Ken back in the Department of Labour days—a fantastic employment adviser, and then I’m looking forward to some far-reaching employment laws and, of course, conditions there for Ngāti Rangitihi because Ken has an amazing background in labour relations. And, of course, Tia Warbrick, who does also have a paid job in Stats New Zealand, and I’m hoping that there’s some investment in growing data capability for the Ngāti Rangitihi, with Tia’s background. I know it will position the iwi particularly strong going forward. I say that in jest, but it’s an honest reflection of the skill and capability of the Ngāti Rangitihi negotiators, what they’ve been able to achieve. And I know going forward with their leadership, their combined leadership, and, of course, with Merepeka’s leadership there and the role that she plays in looking after families, particularly, I know Rangitihi are in good hands. I have nothing but admiration for this bill that we are passing in the House.

And with those few words, I commend it to the House.

Tēnā koe e te Māngai o te Whare. It’s a real honour to be taking the last call in this, the Ngāti Rangitihi Claims Settlement Bill. E te iwi Ngāti Rangitihi, tēnā koutou katoa.

Can I acknowledge all the speakers who have spoken previously, right through the process to bring this to a conclusion and, therefore, some happiness for our iwi, Ngāti Rangitihi. Can I start by acknowledging the Minister for Treaty settlements, the Hon Andrew Little. I know in December last year he travelled to Matatā to sign the deed of settlement, and his words—I remember him saying that he was humbled to stand there on the marae and to apologise. I think as I have learnt about these claims settlement bills that come through the House and being a member of the Māori Affairs Committee, the importance of getting the apology right means a lot. The words that are crafted carefully and put into the bill take some time to ensure that they accurately reflect the horrific acts and the deeds that were done to the iwi of the time, many years ago. I remember the Minister talking about his apology on behalf of the Crown for its acts and omissions that prejudiced Ngāti Rangitihi.

There are some acknowledgments I want to make and just reinforce. I talked about the Māori Affairs Committee. Can I acknowledge the chair, Tāmati Coffey and the whole committee, of which we had members here today, in Harete Hipango and all of those who have spoken. Because it is a committee where we do work together strongly as a team and get a thorough understanding of each of these iwi’s settlements.

But in terms of the members of Ngāti Rangitihi, it is some shame that they’re not here this afternoon to share with us this third reading. One of the great traditions, as has been said previously, is that there would be a waiata following the last speech, and usually there’s some whanaungatanga, manaakitanga, together to actually put that kanohi ki te kanohi in action and understand and see the people who have been—and for some it’s been many, many years in the making—bringing this to a conclusion.

I want to acknowledge their lead negotiator Leith Comer. Tēna koe, Leith. I know you’ve put in a lot of work personally to this point. There are some people past and present who’ve really kept the fires burning, who have made sure that what’s being put forward and what’s here today—and I mentioned the word “accurate”—is accurate and is fulsome, to ensure that the acknowledgment of the tīpuna of Ngāti Rangitihi who are no longer with us are respected.

I also want to acknowledge the chief Crown negotiator in Katherine Gordon. I’ve learnt that the structure of these arrangements is such where they work alongside each other. And, of course, there is also Te Arawhiti, the Māori Crown relations Government agency, who put staff in and ensure that we get these settlements shaped up in the way that they are.

I did want to just finish the acknowledgments by just signalling two rangatira who are no longer with us. One, and it’s been mentioned earlier, was Stephen Ihaka, who was the cultural adviser to the Crown for many, many years. He was involved in that facilitation and cultural support through the settlement. I know the Minister spoke fondly of him in the first reading to say, “Look, this is a person who was involved at those more difficult times, which often these settlements have.” He certainly led that party on to Rangitihi marae in December for the deed signing. And I want to mihi to Stephen and the whānau.

Also there’s Allan Skipwith, the chair of Tūhourangi Tribal Authority, close neighbours to Ngāti Rangitihi. Throughout the settlement, I think the words were “tested and strained”, and those are fair words because too often these things are not brought to the surface early enough. I know with some of the hearings we had, those raruraru are aired there, but I admire the late Allan Skipwith for the mahi that he did, his firm and measured leadership in bringing this to the conclusion. I did not meet him. I wish I had because there are great words said about him. So I want to acknowledge those two gentlemen. Moe mai rā e ngā rangatira, moe mai, moe mai.

If I move on to the settlement itself, I know in particular for this one, since the ‘60s, they have certainly made petition, submissions, and claims to seek that redress for breaches. For this, the Crown acknowledges those well-founded breaches in its obligations, and the failure to protect those tribal structures, for example, to act in good faith in terms of leasing and purchasing land, those land blocks, and really, at the end, failing to protect Ngāti Rangitihi from becoming virtually landless. That’s something that’s been hurtful across many settlements but I acknowledge it here also. Also, the failure to protect the Tarawera awa and te reo and to encourage its use. There’s a number of things there that culminate in the—I guess it’s summed up as the taking of excessive land for public works purposes. I want to acknowledge those issues there. The settlement, however, does provide for 19 sites—those have been mentioned previously—of deep significance to Ngāti Rangitihi, and those are part of that cultural redress. There are two properties there, and they are in the Waimangu Volcanic Valley and five properties at Matatā.

One of the things I’ve enjoyed seeing as part of this settlement, however, is the establishment of a restoration strategy group, and that’s a permanent joint committee with the regional council there, the Bay of Plenty Regional Council, and there’ll be some funding. There was half a million, $500,000 in terms of making sure that that will be set up and can be coordinated and do the promotion work that needs to be done and summed up by, you know, enhancing the mauri of the relationship between Ngāti Rangitihi and the Tarawera awa.

There are those statutory acknowledgments that come through this and some deeds of recognition over four various areas, and the amount for that commercial redress that covers those has been said is just over $11 million. There is also some shares in the Crown forest land within that central North Island, and, of course, an additional financial redress as part of the overall settlement. I do want to just take a moment to say that, however, it’s never, I don’t think, enough to fully compensate an iwi, in this case Ngāti Rangitihi, for their loss that they have endured; the mamae of the tīpuna, their ancestors. However, I do hope that this settlement, does forge a new relationship, a new pathway forward, between Crown, the iwi, the iwi and its whānau, hapū, to ensure that we can, or they can start once again. I know that they are ready to go. That’s the great thing—they have got their structures in place, their relationship is strong, and I know that, as I said in this speech, if they had the opportunity to be here we would hear the strong melody and the waiata of Ngāti Rangitihi beat with pride this afternoon. It’s a pleasure to be the last and final speaker of the Ngāti Rangitihi Claims Settlement Bill for its third reading. Tēnā koutou, tēnā koutou, tēnā koutou katoa.

Motion agreed to.

Bill read a third time.