Ngāti Manawa and Ngāti Whare Claims Settlement Bill

Hon TARIANA TURIA (Minister for the Community and Voluntary Sector) Link to this

E ngā pae maunga o Tāwhiuau rāua ko Tūwatawata, tēnei te maunga o Tongariro e tuo’u nei. E ngā awa o Rangitaiki rāua ko W’irinaki, tēnei te awa o Whanganui e rere hūmarie nei, ko au te awa, ko te awa ko au. Ngāti Manawa, Ngāti Whare kei te mi’i, kei te mi’i, kei te mi’i.

[To the mountains of Tāwhiuau and Tūwatawata on the horizon, this mountain of Tongariro stoops before you. To the rivers of the Rangitaiki and Whirinaki, this is the river of Whanganui flowing serenely. I am the river, and the river is me. Ngāti Manawa and Ngāti Whare, I bid you welcome, welcome, welcome.]

I move, That the Ngāti Manawa and Ngāti Whare Claims Settlement Bill be now read a first time. At the appropriate time I intend to move that the bill be considered by the Māori Affairs Committee, that the committee report finally to the House on or before 31 March 2011, and that the committee have the authority to meet at any time while the House is sitting except during oral questions, and during the evening on a day on which there has been a sitting of the House, and on a Friday in a week in which there has been a sitting of the House, and outside the Wellington area, despite Standing Orders 187, 189(a), and 190(1)(b) and (c).

I am proud to acknowledge the inherent connection that we, as an uri of Ngāti Apa, have to the people of Ngāti Manawa through our ancestor Apa-hāpai-taketake. In fact, if we were going to Murupara today, we would be welcomed into the meeting house, which takes its name Apa-Hāpai-Take-Take from our eponymous ancestor. It is with much sorrow that I remember that my last visit to that place was to honour the memory of a man who truly invested his last breath in the legislation that we debate tonight. In thinking about Ngāti Manawa and Ngāti Whare, one cannot go past the memory of Bill Bird and his absolute dedication to the settlement of these claims. One can never dispute the absolute commitment of that rangatira to the people of Ngāti Manawa, and we must view this legislation as part of the enduring legacy that he gifted to the whānau, hapū, and iwi.

The legislation brings together the claims of Ngāti Manawa alongside those of Ngāti Whare. The two iwi share in close bonds of whakapapa and the experience of a historical context laid out in the legislation under their name. The claims of Ngāti Manawa relate primarily to the consequences of their loyalty to the Crown during the New Zealand Wars; the Crown’s actions and omissions in respect of the operation and impact of the native land laws; the Crown’s land purchasing techniques, particularly in respect of the land that Ngāti Manawa wished to retain; and the 20th century development of lands, rivers, and forests. The legislation travels from inland Bay of Plenty and the lands of Murupara and the Kaingaroa plains, to the tribal base of Ngāti Whare, which is located around Minginui, the Whirinaki forest park, and the Whirinaki Crown forest rental lands.

The claims of Ngāti Whare relate primarily to the Crown’s actions during the 1860 wars, the impact of the Native Land Court and subsequent land alienation, the Urewera District Native Reserve Act 1896, Crown corporatisation, the cessation of indigenous forest logging, and the return of Minginui village without providing Ngāti Whare with sufficient resources to bring village infrastructure up to Government standards. There is a devastating history under each of those events that is known only to the people of Ngāti Whare and Ngāti Manawa, but this legislation starts the process of healing the grief of their shared histories.

The bill responds to the impact of the several wars that were fought between the Crown and other Māori in the eastern Bay of Plenty between 1865 and 1872, which this bill acknowledges had a prejudicial effect on Ngāti Manawa. Through the passage of this bill, we recognise the history in which the Crown has denied to Ngāti Manawa their capacity to uphold their mana-o-awa and mana whakahaere over the Rangitaiki and Whēao rivers, in which the Crown has failed to respect, provide for, and protect the special relationship of Ngāti Manawa with the Rangitaiki River and its tributaries.

The bill is a crucial step in acknowledging the deep regret of the Crown for the loss of lives, destruction, and harm inflicted on Ngāti Whare during and after its 1896 attack on Te Hārima Pā, and, significantly for the Crown, an opportunity to unreservedly apologise to Ngāti Whare for its actions. The bill also provides an important acknowledgment that the Crown regrets that Ngāti Whare have borne the stigma of being labelled rebels.

How, then, do we advance to a position in which the historical account, Crown acknowledgments, and the apology accorded to both Ngāti Manawa and Ngāti Whare shape out a new future for their peoples? The bill gives effect to a cultural redress package designed around Ngāti Manawa’s aspirations. Its aim is to reinvigorate the relationship between Ngāti Manawa and sites of significance in their rohe, and includes the transfer and gifting back of Ngāti Manawa’s sacred maunga, Tāwhiuau; a classification, to be known as Ahi-kā-roa, that will recognise their sacred association with Tāwhiuau; the vesting in fee simple of 17 sites of significance; identification markers for 27 pou rāhui sites that set out the traditional boundaries of Ngāti Manawa; and a special projects fund of $2.6 million to assist Ngāti Manawa in undertaking various projects for cultural revitalisation.

For Ngāti Whare, this bill sets out a cultural redress package designed to acknowledge the Whirinaki Te Pua-ā-Tāne Conservation Park as a special place to both Ngāti Whare as kaitiaki and Aotearoa as a whole; the designation of the new name for the park, Whirinaki Te Pua-ā-Tāne, to express “Whirinaki, the bounty of Tane”; the provision of a co-governance role for the Whirinaki Te Pua-ā-Tāne Conservation Park between Ngāti Whare and the East Coast Bay of Plenty Conservation Board; the establishment of a joint Crown - Ngāti Whare trust for the purposes of regenerating the native forests destroyed over the last century by logging; the gifting of 609.4 hectares of land within the Whirinaki Crown forest land to kickstart the regeneration project; and a fund totalling $1 million for the purposes of managing the regeneration project.

But what is really significant about this bill is that there is also the opportunity for shared redress for both Ngāti Whare and Ngāti Manawa, including the joint vesting of three sites of cultural and spiritual significance to Ngāti Manawa and Ngāti Whare, and the creation of the Rangitaiki River Forum, made up of equal iwi and equal council representatives in order to protect and enhance the health and well-being of the Rangitaiki River catchment. The Rangitaiki River and its tributaries, the Whirinaki, Horomanga, and Whēao Rivers, are synonymous with Ngāti Manawa and Ngāti Whare. This shared redress sets the benchmark for future relationships between iwi, the Crown, and local authorities, and is a welcome initiative.

Treaty settlements are always fraught with conflict, and are distinguished by the memory of all those who have fallen in the name of pursuing their claims on behalf of future generations. This bill is no different. In giving effect to the deeds of settlement, in which the Crown, Ngāti Whare, and Ngāti Manawa agree to final settlement of their historical claims, including a Crown apology, this bill also provides a pathway forward, a pathway in pursuit of the aspirations of their mokopuna.

Nā reira tēnā koutou Ngāti Whare, Ngāti Manawa. Ka nui te mihi rawa atu ki a koutou kua tae mai nei i tēnei pō.

[So thank you, Ngāti Whare and Ngāti Manawa. Huge greetings to you who have arrived here tonight.]

I commend this bill to the House.

Hon PAREKURA HOROMIA (Labour—Ikaroa-Rāwhiti) Link to this

Tautokotia atu ngā mihimihi o te whaea a Tariana ki a koutou. Tēnā koutou, nau mai, haere mai. He rekareka atu i te kite atu i a koutou e whai atu ā muri i tēnei take e tū roaroa atu. Nō reira tēnā koutou. I hīkoi tahi atu a Te Kani, haere tata ana ki Hāpuku, i haere pērā rātou ki Pūkawa, ki te wāhi o Iwikau. I reira kē e mau kaha atu te rangi mō te taura, te kōrero mō te Āpitihonohonotanga o tātou Ngāi Māori e wero atu rātou mō te maunga o Taupiri. I reira kē, e tata ana te tū kaha o Ngāti Manawa. Tihei mauriora!

[I endorse the Hon Tariana Turia’s acknowledgments to you. Greetings, welcome, welcome. I am delighted to see you follow up this matter, which has been standing for a very long time. So, well done. Te Kani marched and went close to Hāpuku with others, as they headed that way to Pūkawa, the domain of Iwikau te Heuheu. It was there that a strong bond came to be, as a challenge for the mountain of Taupiri was parried and is acknowledged as the beginning of the King movement for us, the Māori people. It was there that the might of Ngāti Manawa was seen to the fore. Behold the breath of life.]

It would be remiss of me not to remember Bill Bird and Denise, a whole lot of other people, and the tīpuna of Ngāti Manawa and Ngāti Whare in relation to this settlement, which is well due. In 1856 the Māori chiefs got together in Pūkawa, and Ngāti Manawa were there. They were on their own, and they were not tied down very much in relation to the issues that were being put asunder by the British troops at that time. They got together with te Heuheu tipuna Iwikau in Pūkawa, and they talked about the relevant issues, how they could deal with the great new group of people that was coming and pushing them around, and they decided to do things in their way. It is significant that our leaders got together in 1856 and had that discussion. It is between then and now that a whole lot has been put asunder.

Labour will support the Ngāti Manawa and Ngāti Whare Claims Settlement Bill, as we have done from the outset. I commend the Minister for Treaty of Waitangi Negotiations, before we go any further. I thank Michael Cullen, Mita Ririnui, and, dare I mention it, myself for triggering this bill and getting things going. I recognise that great leader Bill Bird, and Denise. Bill was a man who was unequivocal both outside and inside, and he stood the test of time. That mongrel disease that eats a lot of our people took Bill away. He is not here today, and that is certainly sad. But I feel proud enough to stand here and humble enough to mention him and Denise and a whole lot of other kaumātua who are not here. They put tireless hours into getting this settlement done, and we are getting very close to that. I agree with Minister Turia on why this settlement needs to be done. It is a full and final settlement, and it is what it is.

This bill gives effect to the deeds of settlement in which the Crown, Ngāti Manawa, and Ngāti Whare agreed to final settlements of the historical claims of both iwi. Labour supports this bill. The agreement in principle for the Ngāti Manawa claim was signed by Labour on 18 September 2008, and for Ngāti Whare it was signed by the Hon Chris Finlayson on 19 June 2009. I commend him for that. The deeds of settlement for Ngāti Whare and Ngāti Manawa were signed by the Government on 8 December and 12 December 2009 respectively. Both iwi were part of the central North Island forest land collective settlement negotiated by Labour and finalised in 2008.

Firstly, with regard to Ngāti Manawa, their historical grievances relate primarily to the New Zealand Wars. It is an untold story generally, but it is a story that abounds with a whole lot of nastiness and bullying, for which they were unprepared. That we can get to this stage as a nation is a wonderful thing. Ngāti Manawa have withstood more pressure and more shoving around than most iwi. The Crown’s actions and omissions are in respect of the operation and impact of the native land laws; the Crown’s land purchasing techniques, particularly in respect of land that Ngāti Manawa wished to retain; and 20th century land, river, and forestry developments. One does not need to be a rocket scientist to see how well the choice to negotiate a settlement was made. This is a wise choice and a decision that needs to be made on behalf of the nation as a whole, to ensure that what Ngāti Manawa have been deprived of and what they have been denied is put right, and not left asunder.

An account of the historical background agreed between the Crown and Ngāti Manawa is included in the deed of settlement, along with the acknowledgments of Crown breaches of the Treaty of Waitangi and a Crown apology for those breaches. The Crown recognises the mandate of Te Rūnanga o Ngāti Manawa to negotiate a settlement on behalf of Ngāti Manawa. An agreed historical account and Crown acknowledgments form the basis for the Crown apology to Ngāti Manawa. There is a lot to apologise to Ngāti Manawa about. They were an interesting people. They stood alone. They certainly understood their mana, and they certainly wanted to ensure that there were succession plans and that their tikanga, their culture, their social development, and, hopefully, their business development were run and controlled by them. But, alas, a lot of dastardly deeds happened. It is certainly wonderful to be here this evening to head towards finishing this settlement.

The deed of settlement will provide for the Crown to pay $2.6 million to Ngāti Manawa to fund special projects nominated by Ngāti Manawa, and for the gifting of three school sites. One of the things that stands in my mind about Ngāti Manawa is their kura. I had hoped that the Minister of Education would be here in the House, but as the Minister for Treaty of Waitangi Negotiations is here and Hone Harawira is here, I will tell them about it and hope that they do something about it. Certainly the kura at Ngāti Manawa decided to do its thing in its way again, and that is exactly what it has done. Its literature is all about Ngāti Manawa. Its stories are all about Ngāti Manawa. Its schooling, its culture, is all about Ngāti Manawa. So Ngāti Manawa are well prepared to take hold and grasp the fruits of these settlements. That kura and that practice of educating the people to remember that they are the tangata whenua there ensures that they have choices to go nationally and globally. It is a fantastic summary of a people trying to do their own thing for themselves. It is not new; it is something that they have inherited. It is not that Ngāti Manawa deny the importance of Shakespeare, or that other people might want them to talk about Rumpelstiltskin or talk about Caesar sticking somebody in the back, or whatever else it may be. But they do certainly understand that they need to differentiate themselves, so their people understand who they are and have the courage to protect what they have, what they get back, and what they intend to hold on to.

After Te Tāpiri, Ngāti Manawa had to abandon their path and cultivations in the Rangitaiki valley. They were cut off from their traditional economic resources for more than a year, while living as refugees in Rotorua, the land of the famed Te Arawa. Ngāti Manawa lived in exile. That is the other issue that is relevant to Ngāti Manawa. They were exiled from their whenua, and it is really important that they go back.

In relation to Ngāti Whare, mihi kau ana ki a koutou mō tērā. [I really acknowledge you for that.] The iwi’s area of interest is based around Te Whāiti, Minginui, and the Whirinaki Forest Park. It has a population of between 1,500 and 3,000. These people were put asunder by industrialisation. These were the people who were promised thousands of jobs; these were the people who developed the forestry. But then the companies moved on. High unemployment—what did that do? Old Tories privatised things, and they threw the people out of work. It is great that this Minister for Treaty of Waitangi Negotiations is putting things right—and so he should. He should be putting them right.

Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations) Link to this

I welcome the representatives of both Ngāti Manawa and Ngāti Whare who have joined us tonight for this great occasion. Engagement in these settlements requires commitment and courage. It often involves some difficult trade-offs, personally and professionally, by those who are so involved in it. I pay tribute to the leadership, the pragmatism, and the hard work of the negotiating teams of the two iwi who are with us tonight. It is through the diligent labour of those people that we are here on this occasion. I particularly acknowledge those who are no longer with us, especially the late Ngāti Manawa leader Bill Bird, who provided leadership and guidance for Ngāti Manawa for so many years. His determination to ensure that the settlement addressed the grievances of Ngāti Manawa and that there was meaningful redress that would benefit Ngāti Manawa now and in the future will be his legacy. He will never be forgotten. Mr Horomia was so right: that ghastly disease weakened and killed Bill, but he fought to the very end. Indeed, I recall my last meeting with him at a hotel in Rotorua. He was so ill it took him about 20 minutes to get from the car into the hotel, but he was a man of great courage and great spirit. He made a huge contribution at that meeting. I think it was at that meeting that we sealed the deal. I am so very saddened he has passed prior to this bill being introduced in the House, but I am heartened that he was able to sign the deed of settlement on behalf of his people. E te rangatira, moe mai rā. [ Oh chief, rest in peace.]

I also mention Denise Howden, a negotiator for Ngāti Manawa who has passed away. Her legacy lives on in the settlement, especially in the commercial redress. E te tuahine, moe mai rā. [Oh sister, rest in peace.]

So this is, as other speakers have said, a very important day, not only for those of us gathered here today but for those who have gone before us and for those who will follow us. Today is as much about them as they are about us here today.

As other speakers have said, the grievances of these two iwi are significant and they are longstanding. This bill recognises and addresses those grievances. This bill settles all of Ngāti Manawa and Ngāti Whare’s historical Treaty of Waitangi claims. Both iwi have a close relationship. Their areas of interest overlap each other. It is important to remember that they are intrinsically linked. Ngāti Whare’s ancestor Wharepākau, and Ngāti Manawa’s ancestor Tangiharuru, were uncle and nephew. So it seems only fitting that the two iwi come together as whānau to complete their settlement legislation. In November 2003 the Crown recognised the mandates of Te Rūnanga o Ngāti Manawa and Te Rūnanga o Ngāti Whare, and negotiations began with the signing of terms of negotiation in May 2004. As Mr Horomia has said, both iwi were part of the central North Island collective whose forestry claims were addressed as part of that settlement. Since the central North Island settlement, Ngāti Whare and Ngāti Manawa have progressed largely in parallel to complete their comprehensive negotiations.

In 2009 the Crown and Te Rūnanga o Ngāti Whare and Te Rūnanga o Ngāti Manawa signed separate deeds of settlement to settle all of their outstanding historical Treaty of Waitangi claims. I acknowledge my predecessor, Dr Cullen, and the work he did. I also acknowledge Mita Ririnui and Mr Horomia for their contribution.

It is significant and a reflection of their longstanding whakapapa ties that these two iwi are back together in this omnibus settlement bill. Although they have strong links it is appropriate that their grievances are recognised in their own settlement Acts, so I, in due course, will seek permission from the House to split the bill into two parts: namely, the Ngāti Manawa Claims Settlement Bill and the Ngāti Whare Claims Settlement Bill. These settlements, along with the central North Island settlement and the affiliate Te Arawa iwi and hapū settlement will greatly assist toward the resolution of historical Treaty claims in this region. So today is a very important step in acknowledging the grievances and moving forward together.

Ngāti Manawa’s settlement is intended to meet the traditional historical, cultural, and spiritual interests of the iwi. The aspects of the cultural redress package aim to reinvigorate the relationship between Ngāti Manawa and sites of significance in their areas of interest. Included through the vesting of sites of particular significance are the erection of pou rāhui to mark traditional iwi boundaries, the creation of a body to restore Ngāti Manawa and Ngāti Whare’s mana over their ancestral river and their relationship with eel or tuna, and, importantly, the transfer and gift back of Ngāti Manawa’s ancestral maunga Tāwhiuau.

The redress provided to Ngāti Whare recognises that the nation has benefited greatly from the resources of their rohe. We should recognise that many of the State houses in this country that shelter our people in times of need and in which future leaders have been raised came from the Whirinaki. The Crown has not always appropriately recognised this contribution Ngāti Whare have made to the history and future of our nation, nor has it noted the costs that their ancestral lands bore as a result of the forestry industry.

Following the signing of the deed of settlement in December last year, I had the honour of planting a few trees as a first stage of the regeneration project. I have to tell Mr Hughes that they were not cactus, they were rimu, and I hope that James Carlson is looking after them. It is my sincere hope that in the years to come, future generations of New Zealanders will enjoy the Whirinaki as it was before the forestry industry took its toll on the mighty rimu, kahikatea, and miro. Other speakers are quite right, and they have said it in this debate and in other debates that of course it is not possible fully to compensate iwi for the loss their peoples have suffered. But hopefully the cultural redress in this bill seeks to recognise Ngāti Manawa and Ngāti Whare’s longstanding cultural and spiritual association with this region. The Crown is acutely aware when it enters negotiations that full restitution is impossible; we cannot turn back the clock or return all that was lost. I am very aware of the generosity of both these iwi in accepting this, and I pay tribute to that now. Their gift to the nation in doing so is gratefully received.

I am confident that this bill will settle these claims in a just and final manner, taking into account all of their grievances and the rights of all New Zealanders. I acknowledge these two iwi, who have suffered the breaches of the Treaty and who have carried these grievances, as Mr Horomia said, for far too long. I acknowledge the trustees of both rūnanga. Their dedication and determination on behalf of their iwi have been vital in achieving settlement.

The introduction of this bill begins the last stage of the settlement that seeks to recognise what is important to the peoples of Ngāti Manawa and Ngāti Whare, and to provide redress for historical breaches of the Treaty. It is one of the many settlements the Government is progressing at this time. So I pay tribute to those who are present. I promise them that this bill will be entrusted to the Māori Affairs Committee under the excellent chairmanship of Mr Henare, and I am sure Mr Horomia, Mr Ririnui, and Mr Davis will be there helping. We will get the bill back to the House as quickly as we can and enacted into law.

Hon MITA RIRINUI (Labour) Link to this

Otirā, hei wāhi tuatahi māku, e tū tautoko ana au i ngā mihi ki a koutou a Ngāti Manawa, a Ngāti Whare. Koutou rā, i takahia mai te huarahi, mai rā te tīmatanga mai o tēnei mahi ā koutou, tae noa mai ki tēnei wā. Me pēnei rā te kōrero, ka nui te aroha, ka nui te mihi ki a rātou kāore i tae ā-tinana mai. Rātou kua whetūrangihia, rātou rā hoki i ārahi mai i a koutou kia tutuki pai ai ngā moemoeā, ngā wawata a koro mā, a kui mā. Nō reira e mihi ake rā ki a Bill, ki a Denise, kīhai i te haramai i tēnei wā i roto i te tinana, otirā kei roto i te wairua, ā, kua tae mai. Nā runga i tēnā, mihi kau ana ki a koutou. E kore e taea e tēnei ki te mihi ki tēnā, ki tēnā o koutou kei mahue ake ētahi ki waho. Nō reira kia ora rā koutou mō te kaha o tā koutou mahi i tēnei wā, ā, ka nui rā te mihi.

[Firstly, for me, I rise to support the accolades accorded to you, Ngāti Manawa and Ngāti Whare. You were the ones who set out on the road at the very beginning of this task of yours and have finally arrived here today. Let me put it this way: there is much regard and admiration for those ones who could not be here physically. I refer to those ones who have since passed away and who led you here to ensure that the dreams and aspirations of the elderly menfolk and womenfolk are fulfilled. So I doff my hat to Bill and Denise, who are no longer able to be here physically, but in spirit only, and say: it is done. With that, I welcome you most graciously. It is not possible to acknowledge each and every one of you separately, in case someone is left out. At this point, I acknowledge the hard work that you have done, to date. Well done.]

I first join with my colleagues the Hon Parekura Horomia; the Minister for Treaty of Waitangi Negotiations, the Hon Chris Finlayson; and the Hon Tariana Turia. They are the previous speakers who paid special tribute to a very, very fine individual, a fine New Zealander, he being the lead negotiator for the Ngāti Manawa claim, he being Bill Bird. He was a person well known throughout the claims community and certainly in the central North Island where he played a big part not only in leading the Ngāti Manawa people to this point but also for his contributions to the settlement of Ngāti Manawa’s interests in the central North Island settlement. So with those thoughts in mind, I pay special tribute to him and to Denise Howden. They were involved in a very difficult undertaking.

I first encountered Bill Bird and Denise Howden’s negotiation skills some time in 2005, I believe, and I was really impressed by the way they handled themselves with absolute dignity. As the Rt Hon Doug Graham would say, one gets some lessons in dignified behaviour from the types of people whom one meets in the negotiation process. The way they conducted themselves and the way they treated other people, in particular Ministers of the Crown, was an unforgettable experience. These people had to endure very challenging times, in particular in representing not the easiest iwi to get along with—Ngāti Manawa.

At this point I declare a conflict of interest: I too am Ngāti Manawa. I expect my cousin Paul Quinn to make the same declaration in this House. Having made that statement, I really have no difficulty in representing the best interests of Ngāti Manawa. The people who make up the iwi of Ngāti Manawa in Murupara and areas throughout the central North Island are people who want to move on. They are people who want to put the grievances of the past, the sadness of the past, and the hurt of the past behind them. They want to create a benchmark or a platform for the development of their people. Their legacy to future generations is in the fact that they made the big decisions, they did the hard yards, and they made the hard decisions. That has made life easier for future generations of Ngāti Manawa. Ngāti Whare, who are of the same area—in particular, Minginui and Te Whāiti—have done that also.

While sitting beside my colleague the Hon Parekura Horomia, the previous Minister of Māori Affairs, who played a big part in these negotiations, he reminded me that I should make special mention of his whanaunga James Carlson, who is in the gallery, and mention that James Carlson is also a “Horomia”. I have never heard this translation before, and I will be honest about it. “Horomia” in English means “pigheaded”. I said I did not think that was true but he said: “In our family it does.” Having thought about how difficult James Carlson was to deal with, I think he is pretty close to the translation. James Carlson is here today and that takes quite a bit of grit, quite a bit of substance, and quite a bit of what my friend Parekura Horomia referred to. We will leave that subject there.

Other people who need some acknowledgment in the first reading of this bill include the Hon Margaret Wilson, who initiated the discussions on behalf of the previous Labour Government. The mantle was then transferred to the Hon Mark Burton for a short time and then to the Hon Michael Cullen, who basically put the vehicle in top speed and gave instructions that this deal must be done. Although I congratulate the current Minister for Treaty of Waitangi Negotiations this evening, in particular on the acknowledgments in his own speech, I have to say that by the time he took responsibility for the portfolio the hard yards had been done! The hard yards had been done, so from here on it is easy, as far as he is concerned.

Having said that, I admire Minister Finlayson’s tenacity, because as I read through the bill, and previous speakers have gone through the components of the bill, I see aspects of cultural redress that are quite rightly included; they are areas of specific cultural and historical importance to the people of Ngāti Manawa and to the people of Ngāti Whare. The commercial redress, as my colleague Parekura Horomia said, will never be enough. The people of Ngāti Manawa and of Ngāti Whare acknowledge that this settlement is the best they are going to do for now, and the test for them will be how well they can grow it.

A part of the settlement package that I am interested in is the relationships with other Crown agencies. I will say, while the Minister is in the House, that there are some concerns within the claimant community that this Government is no longer committed to securing relationships between iwi and other Crown agencies as part of a Treaty settlement. I hope I am wrong and that what I have heard was just a rumour, but I know that a few iwi around the country are very concerned about that. Rumours being rumours, I would rather not take too much notice of them until I hear the substance, and that can come only from the Government.

Protocols in terms of Ngāti Manawa’s interests in fisheries are really important. There is special mention in the bill of their interests in the native eel industry. I had the privilege, I would say, of going walkabout in Minginui. I got an understanding of how vast and how commercially viable that industry is. I am not suggesting that Ngāti Manawa or Ngāti Whare will start to get into the commercial eeling industry, but they could make a pretty good contribution to it, given the geographic nature of the area they come from and the vast amounts of wetlands in the area.

There are also relationships, or protocols, with the Minister of Conservation. That is important. I think it was the Minister who made reference to the importance of the Whirinaki Forest. Having been there and having seen Jurassic Park the movie, I can understand how brilliant that area is. I happened to be wandering around there one day when people were filming. It has incredible scenery, it is an incredible environment, and it is incredibly Hollywood as well, but never mind! That was Minginui; the area where many of my tīpuna lived. To see them on the screen was quite moving. One never knows: my friend Parekura Horomia might make the movies one day.

The Minister of Energy and Resources is very important as well in terms of energy and alternative energy resources in the future. Those iwi, like many other central North Island iwi, will be very important in terms of alternative energy sources. We have seen the same with Ngāti Tūwharetoa ki Kawerau with geothermal, as with Ngāti Tūwharetoa as well. We will soon see much more of that with Te Arawa, particularly Ngāti Whakauē.

I think I have made my point fairly clear that Ngāti Manawa went on a very, very long journey to get to this point, as did Ngāti Whare. The reason why the journey took so long was that there were some points about the settlement legislation that needed to be understood and covered thoroughly. Although cultural redress has a very broad meaning, when we get down to the tin tacks of the detail of what cultural redress means, in particular for Ngāti Manawa and Ngāti Whare, we realise that there are some areas of land that cannot be forgotten, cannot be left out of the discussion, and cannot be taken off the table in terms of the settlement. We realise that their interest in these areas have to be acknowledged in the settlement legislation. As with commercial redress, the challenges are there for them.

The protocols with the Crown agents are equally important, when we see what happened to Tūhoe recently. I understand that those discussions have reopened; it will be interesting to see what will come of that.

DAVID CLENDON (Green) Link to this

I begin by joining other speakers in acknowledging and welcoming the presence in the House tonight of representatives of Ngāti Manawa and Ngāti Whare, for whom this is a special night. It is another step towards seeing the wrongs of the past put right and some basis for a better future laid down. I have been in this House only a relatively short time, but already I have seen a large number of bills go through this House, and they cover the whole gamut of purpose and content, from the profoundly important and meaningful to some bordering on the ridiculous. But I think that none of these bills are more challenging or more potentially rewarding than the settlement bills—the bills that are intended to at least partly remedy historic injustice and to provide the wherewithal for iwi and hapū to build their own cultural, their social, and, critically, their economic base so that into the future these people—our people—can create their own futures on their own terms and according to their own evolving tikanga.

This bill is currently in one piece of legislation, one quite large piece of legislation, but the stated intention is that it should be divided into two at the Committee stage. That is an entirely appropriate process to deal with the claims of two peoples whose histories have been so closely intertwined and whose histories continue to be linked, but who must, nevertheless, be given the opportunity and appropriate recognition as two distinct peoples, each with their own interests and aspirations when it comes to determining the nature and the detail of the settlements that will emerge from this process.

As an omnibus bill, this is a large and complex document, building on the deeds of settlements already signed by Ngāti Manawa and Ngāti Whare in December 2009—coming up to a year ago. The detail of the settlement proposed is equally complex, trying as it does to serve the interests of the three affected parties: the two iwi and the Crown. It will require considerable work at select committee to ensure that appropriate and genuine recompense is made for the injustice that began in the 1860s and continued to the latter part of the 20th century.

We have had this bill for only a relatively short time to read and to endeavour to understand it, but it is clear even from quite a cursory reading that there is much in the detail of this bill that has the ability, or at least the potential, to derail the good intentions and the purpose of the bill. It is to be hoped that this detail can be resolved in a way that gives a fair settlement, for only if it is honest and if it is fair can any settlement be truly final.

It must be said that some of the land affected by this bill, particularly the Whirinaki and parts of the Rangitaiki areas, are of significant value to non-Māori, and not least of all to conservationists. We know that often there are significant concerns and even fear when it seems that Māori will reclaim some rights to manage, to protect, to use, and to develop land that was historically theirs and is being returned. There is often a fear that conservation values will be compromised in some way, and we in the Greens will commit to, perhaps, mitigating or allaying some of those fears, knowing as we do that kaitiakitanga is something that has a longer history in this country, is more profound, and has similar intentions and purpose to modern conservation.

One of the great benefits of the processes of the Waitangi Tribunal and of the settlement documents that can emerge from that tribunal process is that it provides a forum. It provides a canvas upon which we can write the extraordinary stories of our own shared history, too many of which have never before been heard except by perhaps a handful of those most closely affected. For the most part, even in my lifetime, non-Māori and Māori alike could grow up in New Zealand knowing the stories of European conflict, struggle, and change. We heard at school and in popular culture the stories from North America, from Asia, and from the Indian subcontinent, but we heard very little of our own stories. We heard far too little about the history of our own land and the people in it.

This has changed in recent times, but there is still a long tail of ignorance about what happened here before and since European contact, and that is reflected in the number of people who still fail to recognise, or even refuse to believe, that the Treaty and Treaty settlements have a vital part to play in our present and future well-being.

The historical accounts set down in this bill are written in a very dry and factual manner, and that is appropriate to the context and to the purpose of this document. It requires, however, only an ounce of imagination, an ounce of empathy, just the slightest experience of the land, the rivers, and the taonga that are being managed or returned, to bring alive the true drama and the tragedy of these accounts. The sets of relationships within and between Ngāti Manawa and Ngāti Whare, and their historic relationship with their land, suffered a series of disruptions that may be directly and indirectly attributable to the arrival of Europeans, the signing of the Treaty, and the process of colonisation that followed on from it. As a result of war, of invasion, of legal and quasi legal alienation and confiscation, the iwi and hapū were rendered effectively destitute. They were deprived of their possessions, deprived of their ability to maintain their own economy, and, all too often, deprived of their very lives. It is to the eternal credit of ngā iwi that they persevered and maintained their commitment to finding justice for 150 years, and we in the Greens will be very pleased to lend our support to the legislation that might finally make good on that justice that has been earned. Kia ora koutou.

Hon TAU HENARE (National) Link to this

Tū ana au ki te tautoko i ngā mihi o te Whare nei ki a Ngāti Manawa, a Ngāti Whare.

[I rise to endorse this House’s acknowledgments to Ngāti Manawa and Ngāti Whare.]

I am very pleased to stand briefly in the House today to lend my support to a long-awaited settlement bill, the Ngāti Manawa and Ngāti Whare Claims Settlement Bill. We are dealing with areas that may mean very little to some, but to others it means a hell of a lot. When we talk about areas like Murupara, Te Whāiti, Minginui, and Whirinaki, we are talking about an area that has helped house thousands of New Zealanders. In that respect alone we should tip and doff our hats to the local people of those areas. Not many of us have ventured into those areas. Those I know of have come out alive and better for the experience. I can remember back in 1977, when I was just a very young lad, being taken to Murupara by my teacher Bill Tāwhai for a wedding. There was nothing strange about that wedding other than I got to listen to the third test, I think, between the All Blacks and the Lions in the church, with a little earpiece.

As I have spoken of many times before in this House, this is but a small offering that the Government of the day can make in response to some horrendous things that have happened. It is indeed an honour and a privilege to be able to work with the other side of the House as well to get settlements—meaningful settlements—moving as fast as possible. My colleagues Mita Ririnui and Parekura Horomia have said that no matter what we come up with and what we settle on, it pales into insignificance next to the hurt of those we are trying to settle with.

Like I said, I will be brief, but one thing that really worries me about the settlement process is who learns from it. Today at home I opened up the New Zealand Herald and there was a public notice for the AGM of what I found out was the Ngāti Whare Trust, but the New Zealand Herald had “Ngati Trust”—it was the AGM for “Ngati Trust”. Obviously it might have been a typo; it might have been an innocent mistake. But an innocent mistake can be a huge mistake when the public notice is so meaningful to the local people. Although we are part of the 21st century, and although we are about to see the progress of a settlement bill, it still happens.

I say to the people in the gallery, Ngāti Whare and Ngāi Manawa, that we will do our best on the Māori Affairs Committee to make sure this legislation has a fast and safe passage. I am looking forward to coming back to Murupara when we have the select committee hearings.

Nō reira e te Whare, kei a koutou e aku rangatira, tēnā koutou, tēnā koutou, tēnā koutou katoa.

[So to you, the House, and my chiefs, greetings, acknowledgments, and salutations to you all.]

KELVIN DAVIS (Labour) Link to this

Tēnā rā koutou. Tēnā anō koutou e Ngāti Manawa, Ngāti Whare. Ka nui ngā mihi atu ki a koutou i takahia mai te huarahi kia tatū mai ki raro i te tuanui o tō tātou nei Whare, hei whakarongo ki tēnei te pānuitanga tuatahi o tō koutou nā pire. Nā reira, tēnā rā koutou me ngā tini mate kua pīkaungia e koutou, tērā ko Bill Bird, rātou katoa mā. Nō reira, e ngā mate haere.

[Greetings to you, collectively.Ngāti Manawa and Ngāti Whare, welcome. I commend you greatly for travelling here to be under the roof of this House of ours to listen to the first reading of your bill. I also acknowledge the many deaths that you have had to bear,including Bill Bird. So farewell, the deaths.]

It gives me pleasure to speak on the first reading of the Ngāti Manawa and Ngāti Whare Claims Settlement Bill. I have to admit that I have been to Murupara only once. That was for the tangihanga of my dear friend Pererika Twist, a colleague from the world of education who passed away, unfortunately, way too early. That is what drew me to Murupara. Like my whanaunga over there from Ngāti Hine, Tau Henare, says, we are looking forward to going back to Murupara. It will be a more joyous occasion than heading off to the tangi of a friend.

As my colleague Parekura Horomia says, this bill gives effect to the deeds of settlement that the Crown, Ngāti Manawa, and Ngāti Whare agreed to as the final settlements of the historical claims of both iwi. I read here in the notes that this is one of the many settlements that the Government is progressing towards its goal of settling historical Treaty claims justly and durably by 2014. We really intend to make sure this is a durable settlement. But part of that sentence says that we are settling the claims justly. It is really hard to argue that any settlement will be just when we consider everything that was taken—the land, kua raupatuhia, the culture—and all the negative impacts that had on the people since that time. It can never really be just compensation when one is getting a fraction back of what was lost. I am not talking just in terms of the amount of land and resources lost; the loss of language and culture can never be compensated for. It is a bit like someone coming along and pinching my car, and then 20 years later turning up with the hubcaps and saying: “Here you go. I hope you’re happy with the return of your asset.” It is a bit like that.

This settlement will not be just, but I have to acknowledge the people of Ngāti Manawa and Ngāti Whare for accepting that there is not a blank cheque to just write out a figure with as many zeroes on the end as the settlement should be worth. I acknowledge them. I also say that their story is our story. Be it Ngāti Manawa or Ngāti Whare—or, like me, Ngāpuhi—their story is our story. The details may be different, but the general theme, the broad outline of the story, is the same. We have all suffered as a result of actions of the Crown over the last 170-odd years. That is why it really gets under my skin when I hear people out there in the community say: “Oh, these blimmin Māoris have got their hands out again. They’ve been given millions of dollars, and I wish they would just get on with things.” It annoys me when they say that without acknowledging the extent of the losses. But this is a time to move forward. This is a time to put that behind us. As much as it hurts, it is a time to put all of that behind us and move forward, and use the settlement to renew the language and the cultural well-being of the iwi. So I ask Ngāti Manawa and Ngāti Whare to take this settlement and make the most of it for the benefit of their people. When Ngāti Manawa and Ngāti Whare do well, and when all the other iwi that have received their settlements are doing well, then we are building and lifting and rising up as a people. It will not be easy; it has not been easy. But we must strive forward and upwards for the sake of our kids and our grandkids for the years to come.

I am pleased that we are working through these settlements, as unfair as I believe the quantum is. It does not compensate for the loss that we have experienced, as I have said, but I am glad that we are working through these settlements so that we as a people, te iwi Māori, can move forward, progress, and advance our interests. Education is what I know and what I am in Parliament to improve, so I really hope that part of that settlement is set aside for the kids to improve educational outcomes so that as many Ngāti Manawa and Ngāti Whare kids as possible can move through the school system successfully, can go on to university, can go on and become the business leaders and the people of influence in this country, and can sit here in this House and make decisions so that Māori never again have to go through what we have gone through in the past.

I could go through the litany and the length and breadth of all the issues and confiscations, and all the things that have happened to these two iwi—I looked through the bill and I saw page after page of history of all the wrongs—but this is not really a time to relitigate. It is a time to remember but it is not a time to relitigate all those issues. This moment at this time is about moving forward and moving ahead, not about looking back and feeling sad about everything. It is about moving forward and progressing into the future. As I say, I am really looking forward as a member of the select committee to heading up to Murupara. I know that not everybody in Ngāti Manawa and Ngāti Whare will be happy with what is being offered, and no doubt we will hear from those people. I am looking forward to hearing their side of the story and what they want to have happen. But, again, I hope we do not get bogged down with infighting and bickering, scrapping over this blade of grass and not that blade of grass, or whatever. We have to make sure that we are moving forward and that we get the best deal for Ngāti Manawa and Ngāti Whare.

It is an honour to stand and speak to this first reading. I look forward to the select committee process, the second reading, the Committee stage, and the third and final reading so that Ngāti Manawa and Ngāti Whare can then move ahead into a future where their kids, their grandkids, and their great-grandkids are all successful and influential people contributing to Aotearoa New Zealand. Kia ora.

PAUL QUINN (National) Link to this

Tēnā koe, e te Mana Whakawā, tēnā tātou te whānau Pāremata. Ngāti Whare, Ngāti Manawa, nau mai, haere mai. Tēnā koutou, nau mai ki te Whare Pāremata.

[Greetings to you, Mr Deputy Speaker, and to us, the family of Parliament. Welcome, Ngāti Whare and Ngāti Manawa, welcome. Greetings to you, and welcome to Parliament House.]

It gives me, along with others, great pleasure to join and welcome Ngāti Whare and Ngāti Manawa. As my taina, Mita Ririnui, has already pointed out, I have to declare not a conflict of interest but an interest, because I am, like him, Ngāti Whare and Ngāti Manawa. Having said that, it will not stop me from voting in full spirit for the Ngāti Manawa and Ngāti Whare Claims Settlement Bill right through its stages; indeed, it will give me great pleasure to do so.

Like previous speakers, I too pause for a moment to acknowledge the outstanding leader Bill Bird. I attended a number of meetings before and after entering Parliament in terms of these negotiations, and it is a great sadness that he is unable to join us to witness for himself this moment. It is one that he worked so hard and so diligently for.

I also want to take this opportunity to acknowledge some familiar faces in the gallery. In particular, I acknowledge Bronco Carson and my friend and colleague James Carlson. James Carlson and I played rugby together for one of the great club teams, Marist St Pats. In fact, before I stood I was just reflecting on that great team, which I think went 2½ years and 42 games without loss. It was interesting because in that team James let everyone know that he was part of the front row, and that without him as the cornerstone tighthead nothing would have ever been achieved. Other interesting characters in that team went on to take leadership positions with other organisations: Brian Dickson is now the chief executive officer of Ngāi Te Rangi, and Tū Wyllie was our first five-eight. So it is great to be able to, as James would say, stand here and do his work for him in terms of joining to speak on this bill, which is enacting the deed of settlement.

I want to acknowledge my colleague Todd McClay, the local constituent MP, who has assisted the Minister for Treaty of Waitangi Negotiations in working with the local Ngāti Manawa and Ngāti Whare people in progressing this bill. I think it is appropriate we acknowledge him.

The reason I had to reflect on my taina is that during the course of his speech I think he was somewhat cheeky in terms of talking to the Minister, who has done an outstanding job in getting this bill to where it is. I decided that like all taina he tends to be a bit cheeky and a bit disrespectful to his elders. I have to apologise to the Minister on my relation’s behalf for his cheekiness, but I am sure it was meant in good spirit.

I do not have much more to say—I think that most of it has been said—other than to say that I can assure our visitors and representatives from Ngāti Whare and Ngāti Manawa that the Māori Affairs Committee works very well and diligently on ensuring that Treaty settlement bills are expedited through the select committee process. I can guarantee that this bill will be no exception. The committee is a very collegial one, and we are at one in terms of making sure that Treaty settlements get the highest priority in our work programme. With those few words, it gives me pleasure to join others in supporting the first reading of this bill.

Hon SHANE JONES (Labour) Link to this

Kia ora anō tātou. Kāti, hei tīmatanga tautoko i Te Reo, whakamihi atu ki ngā manuhiri, ki ngā huānga kua tatū mai ki Te Ūpoko-o-te-Ika, ki te mātakitaki, whai taringa atu ki ngā kaitōrangapū o tēnei wā, e whakakaupapa ana i ngā moemoeā mō te hia rānei roa e tārewa ana. Nā, ka tāngia ki te kapu o te pepa, ā, tōna wā, ka whakatutukitia te ōhiatanga o te ngākau i poua ai i te wā i ērā atu o ō tātou mātua erangi rawa i roto i tō koutou rohe. Nā reira tēnā koutou, tēnā koutou. Kāti e te Kaihautū o te Whare, tēnā koe. Tautoko mātou i tēnei pire. Otirā, te aroha atu mō te hia rānei te roa, e tārewa ana tēnei take. Ahakoa ko Tūhoe, ko Te Arawa ngā iwi e mōhiotia whānuitia ana i roto i ēnei rohe, arā noa atu te hunga taketake nō roto i ēnei ngāherehere, i runga i ēnei papa, nā, ko Ngāti Whare, ko Ngāti Manawa. Te pai hoki, ehara i te mea, ēnei iwi, tō rātou mātotoru e rite ana ki tō Tūwharetoa, ki tō Te Arawa, ki tō wai atu rānei; otirā, he mana whenua anō ō rātou, he pānga taketake anō ō rātou i roto tonu i te puku o te motu. Nā reira, he aha oti te raruraru? Me āmene katoa tātou i tēnei pire, kia whiwhi paku aha rānei rātou, hei muru i ngā nawe i māturuturu mai, mai i te wā i hainangia ai te Tiriti o Waitangi, mai i te wā i pahū ai te whenua i ngā tau ka pahemo ki muri. Nā reira, ngā mihi ki a koutou, ngā mihi ki a tātou kia tautokotia ai tēnei pire i te pō nei.

[Greetings again, to us all. By way of beginning this endorsement in our language, I extend greetings to the visitors and relations who have arrived in Wellington to observe and listen to the current politicians as they pass into law the dreams held suspended for such a long time. It was signed in the hollow of the deed of settlement, which will eventually achieve in time that which was driven into the seat of the affections of those of our parents in your region, and cherished. Therefore, greetings to you collectively, greetings.

So greetings to you, Mr Deputy Speaker of the House. We support this bill. Indeed, we sympathise because of the length of time this matter has been held over. It has been too long. While Tūhoe and Te Arawa are the most well-known tribes in these domains, there are others, too, who are indigenous to these forested areas, such as Ngāti Whare and Ngāti Manawa. And it is wonderful. It is not as though their number equals those of Tūwharetoa, Te Arawa, and whomever else. They have their own individual influence over the land and indigenous interests in the abdomen of the country, the central North Island. So what is the problem? We have to totally endorse this bill to ensure that they get a little compensation to rid themselves of the transgressions that have come their way since the Treaty of Waitangi was signed, and the land erupted in those years gone by. Therefore, acknowledgments to you, Ngāti Whare and Ngāti Manawa. Acknowledgments to us; let us pass the bill tonight .]

I rise to reflect our support for the Ngāti Manawa and Ngāti Whare Claims Settlement Bill. The two tribes at stake come from an area that the average Kiwi might regard as obscure, but the history in that area of the motu is deep and, just as I have said in Māori, other tribal names are often associated with this broad region of Aotearoa—Ngāti Tūwharetoa, Te Arawa, Tūhoe, and, a bit further afield, Ngāti Awa. This bill affirms that Ngāti Manawa and Ngāti Whare have deep and ancestral connections with this part of Aotearoa. Part of what we are doing this evening is not only effecting a transfer of capital assets, cash, etc, it is providing an overdue affirmation of how central these tribes are in terms of the historical identity of this part of the country. They add colour and vitality to what it means to come from this part of Aotearoa.

Part of this settlement was slightly delayed as a consequence of Dr Cullen, in an earlier Government, wanting to effect the transfer of forestry-related assets to the tribes of this part of Aotearoa. I think it is fair to say that for some of the beneficiaries in these tribes, it has been a positive outcome. It takes far too long for us to move through the process and effect these settlements, but I think that given the quantum—and perhaps the mix of asset has improved—I doubt that there is any serious politician who is going to dissent from what has been delivered upon.

I went to St Stephen’s School, and I have been to one of the sites to be vested in Te Rūnanga o Ngāti Manawa—a place called Kiorenui. Of course, being very humble and from Ngāpuhi nui tonu, we actually derived a great deal of pleasure in contemplating what might be the origins of the village called Kiorenui. I can assure the House that in the Ngāpuhi dialect, a kiore is a native rat. The Tūhoe and Ngāti Manawa boys chased us around the rugby field and said: “We might come from the area of rats, but this is how big our fists are.” So at that point we stopped making fun.

These are historic areas. Fort Galatea is a name that evokes an important part of our history—when colonial forces sought to subdue the tangata whenua. Indeed, in the history of these two tribes there is a fantastic story about a flag that historically was flown on the marae, and it was a flag of resistance. I am not entirely sure whether it is at Te Papa or even whether a replica exists, but I recall a kaumātua of these iwi telling us when we were lads at St Stephen’s School about their history and this particular flag.

It is disappointing that the neighbours of these two iwi, under the current circumstances, are unlikely to recover the title to their ancestral lands in what is currently known as a national park. However, I note this evening’s news commentary that the current Minister is looking at an innovation, something akin to mana whenua or customary title, etc. But if ever there is a case for tribes to enjoy the experience of recovering their estate, it will be difficult to find a more compelling case than in this part of the country. Very few people actually visit the area; many have recently left the area. I think it is important that we all join together, because all areas need positive contributions—an infusion of interest, enthusiasm, and resources.

I look forward, along with my colleagues on this side of the House, to learning about, seeing, and hearing about this new innovation that might allow the broader New Zealand society to sleep soundly at night, knowing that the title is not racing off somewhere in relation to the “Tūhoe National Park”, because if it is possible for us to use some innovations with these two tribes, surely it is possible for an innovation to be derived to settle the outstanding issues associated with some of the neighbours of these two iwi.

When sites are vested—and there are a number of sites here—I think it is important that all New Zealanders realise that when we marry cultural heritage with geographical location, then the landscape comes alive. There is an ancient Māori proverb: “He mana anō tō te kupu.”, which means that to utter the name is to invoke the presence. Because this legislation reunites the cultural heritage reflected in the names and the origins of the names with points on the landscape, that part of New Zealand’s cultural history comes alive for all New Zealanders. It injects a sense of indigeneity into the landscape that may, for a host of casual observers, look like a series of hills and valleys covered in pine trees or regenerating native bush. But that is the real value, because when we bring back the ancestral names, we affirm the indigenous history. Although the resource base may not be of a large quantum, fiscally speaking, the fact that the names, the connections, and the sense of belonging is upheld leads to a better-adjusted younger generation. And that is why we are very, very happy to support this bill. No doubt it will go to the Māori Affairs Committee, to the tuakana of Paul Quinn and to the current chair of that committee, Tau Henare, who will acquit himself with a great deal of courtesy, one would hope, and not tell the submitters to bugger off. Kia ora tātou katoa.

SIMON BRIDGES (National—Tauranga) Link to this

Tēnā koe, Mr Deputy Speaker. Tēnā koutou e te Whare. It is a pleasure to speak on the Ngāti Manawa and Ngāti Whare Claims Settlement Bill. I acknowledge that, as with any good settlement, it has been some time coming. In November 2003 the Crown recognised the mandates of iwi, and it took through to December last year for each rūnanga to sign a deed of settlement in order to settle all outstanding historical Treaty of Waitangi claims. I acknowledge as well, of course, that these settlements are part of a much bigger picture, in which the Government is delivering on its promise to complete full, durable settlements of the remaining historical Treaty grievances by 2014, whereby we recognise the wrongs of the past, help iwi unlock economic potential, and provide a welcome economic boost, particularly in regional and provincial areas, such as those we are dealing with here.

It seems that debate on this bill has been an evening of anecdotes, but I have not spent a lot of time in the areas that are being settled here.

TODD McCLAY (National—Rotorua) Link to this

Ngāti Manawa and Ngāti Whare, tēnā koutou, tēnā koutou, tēnā koutou katoa. I start a very brief intervention on the Ngāti Manawa and Ngāti Whare Claims Settlement Bill by paying tribute to Bill Bird for his leadership and vision. I know that Bill put great effort and much of his life force into this agreement. Although, sadly, he cannot be here with us in person, I know he will be here in spirit, and that he will be celebrating this event in another place.

I recognise and welcome the people of Ngāti Manawa and Ngāti Whare: those who have travelled to be here in this House today, and those who are at home watching on television in Minginui and in Murupara, and in the places in between. I have spent a great deal of time in Murupara as a local MP, hunting and fishing in the area as well as performing my work, and I recently visited Minginui for meetings with the local community. It is a vibrant and rich part of New Zealand: vibrant because of the plentiful rivers and the great forests, and rich because of the people who live there, who are proud of their heritage, and who are proud of their culture.

As a local MP, I was honoured to join Mr Finlayson and colleagues Te Ururoa Flavell and Mita Ririnui for the signing of the agreement in principle at the marae at Ngāti Manawa. We were made very welcome there on that day, and we put aside the politics of this place to join together in support of a people, as we do so here again.

For those in this House who have declared that they have visited Murupara only once, I invite them to return there very soon, if not before the end of the year, and to come and join us early next year when we will have the Parliamentary Rugby Team playing in Murupara. The people of Murupara and that area are warm and friendly, but I suggest that the welcome may not be so warm on the rugby field that day.

For my part as a local MP, I say that I look forward to this bill passing through the House in its remaining stages, and I wish my colleagues well in working together whilst it is in the select committee. I wanted to briefly show my support to the people who have travelled here, to the people of the area, and to the people whom I have the great honour and pleasure to represent. Kia ora.

Hon CHRISTOPHER FINLAYSON (Minister for Treaty of Waitangi Negotiations) Link to this

I move, That the Māori Affairs Committee consider the Ngāti Manawa and Ngāti Whare Claims Settlement Bill , that the committee report finally to the House on or before 31 March 2011, and that the committee have authority to meet at any time while the House is sitting (except during oral questions), during any evening on a day on which there has been a sitting of the House, on a Friday in a week in which there has been a sitting of the House, and outside the Wellington area, despite Standing Orders 187, 189(a), and 190(1)(b) and (c).