Waikato-Tainui Raupatu Claims (Waikato River)
te-pati-maori
Thu May 13 2010 12:00:00 GMT+1200 (New Zealand Standard Time)
Waikato-Tainui Raupatu Claims (Waikato River)
Thursday, 13 May 2010, 9:46 am
Speech: The Maori Party
Waikato-Tainui Raupatu Claims (Waikato River) Settlement Bill
Third Reading, Thursday 6th of May 2010
Te Ururoa Flavell, MP for Waiariki
Kei te Kīngi Māori, tēnā koe. Kei te Kāhui Ariki, Tainui waka, tēnā koutou, tēnā koutou, tēnā koutou katoa. Nō ngā rā tata kua hipa, i tangihia tērā o roto o Ngāti Manawa, pēnei i a koutou, i tuku nei te māmā o tō tātau mema ki te kōpū o Papatūānuku, a Raihā. Ko rātau tērā kua whakangaro atu, i te tirohanga kanohi. Nā rātau anō ēnei kaupaða i kōkiri i tå w i a rtau. I tae atu ki mua i te aroárï o te Karaõná ki reira ëÍòero ai i ng takå. Eîgaòi, t“r pea n te pukumahi, î te heke o te werawera, n te ngau o mamae rnei, kore rôaõ i kéte i te puwaitanga o t“r o nçā moemoe. NÍ reira, kei tå Ë«ngi Mori, ko koe t“r te kanohi o rtau m, te Khui Áréki, nau mái, t“î koe, tēn koutou, kia ora ttau.
E taku kīngi, kei te tū i runga i te āhuatanga o te whakamā. He whakamā pēnei nā, i rongo koe i te kōrero a wētahi. Ko ngā kōrero i runga i te marae, he kōrero rangatira. I ētahi wā pēnei i tā te kuia e kōrero nei, i ētahi wā i roto i te Whare Pāremata, he whakaiti te kōrero. Nei au e tū nei ki mua i tō aroaro me te kī, ē, kua pā mai te wèakam, i rongï koe i “nei kÍòero. Ko ng kÍrero o Íku koroua é tå kinça, kaua e whakautu i te kÍrerï a te rorirïri® M“n ka p“r, kua whai mana ôana kÍrero. NÍ reiòa arohá mái, i roîgo ng tarinça i ng kÍreòo a w“ôahi.
Ko tāku tū, he kaha tautoko i te kōrero a te nuinga. Nōu te rā, nō koutou te rā, tēnā koutou, tēnā koutou, kia ora tātau. Ko tāku noa ake ko te kī atu, me tuku karakia kia whakawātea au i taku whakamā. Nō reira me pēnei ake te kōrero—tēnei te ara kei runga, ko te aro o tēnei tipua, ko te aro o tēnei ariki, ko te aro o tēnei matua iwi, ko tå aro o Ranginui e të nei¬ o Papatënuku e taëoto neé; kéa rarau iho ò tå ôapu o Tne¬ ô“nei te pÍ, nau maé te ao.
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Nō reira haramai me ngā mate o te wā, kei aku rangatira, haramai ki roto i te Whare Pāremata. Nei te uri o Ngāti Te Ata, nei te uri o Tūhourangi, nei te uri o Pikiaorangi, kei te kōrero au ki a au anō. Tēnā koutou, tēnā koutou, kia ora tātau. Ā, kāti. Waiho te āhuatanga o te hunga mate kia moe, kia okioki. Te tikanga ko tā tātau ko te whakanui, ko te wèakanui i t“nåi rangi, te whakatinanatanga o ng mahi i ng tau kua hipa ake. Me mihi rā ka tika, , ki te hunga ëinga e noho nei, e pupuri nei i te kinga nei mÍ Te €ti Awa, ng kárangatanga máha o konei.
Ka mutu, me mihi ki ngā Minita, ā, o tērā taha o te Whare, o tēnei taha o te Whare. Nā rātau anō rā i kōkiri i te take nei. E te Tākuta, Maikara Karana, hoki mai ki tō Whare. Ko te Whare nāu anō rā i whakamātautau i te wā i a koe. Nō reira tēnei te mihi atu ki a koe, ko koe tēnā, ā, i whakatakoto i te kōrero ki mua i te aroaro o te Whare Premata.
Ā, koutou ko ō hoa, a Mita, a Parekura, ā, me huri anō rā ki tēnei taha anō hoki, ki te tangata nei, ki te Finlayson nei, i whaiwhai haere i ō tapuwae, tae rā anō ki taku Minita e noho nei, ki te Tākuta Pita Sharples. Tangata pai. Tangata pai a Pita Sharples. Tērā kōrero tērā. Me mihi rā ki taku tuahine, ko koe tērā, ā, i roto i tå Whare Premáta i ng tau kua hipa ake. Ar, ko koe ô“rā i tðiri atu i “ôahi kÍrero ki te pire e kÍrerohia ake nei. Ka mihi r ki te komiti¬ kua kÍrerohia ë“tiá e rtau te Komiti Take Mori.
Me mihi rā ki ngā manuhiri kua hoki mai—e Koro, tēnā koe. Nau mai Me mihi rā ki a koe e Tuku, hoki mai ki tēnei Whare. He nanakia te āhua nei, he nanakia tonu tō kōrero ki ngā Minita. He aha i pērā ai taku kōrero? Pēnei tā te David Bennett e kōrero nei, kua herea te Karauna ki ngā take katoa e pā ana ki te awa o Waikato. E kore e taea e ia te oma¬ te waiho mai ai i ngraruraru ëi te Ao Mori, me mihi ka tika. NÍ reira ka mahi tahi kouôou, te iwi me ng kauniheòa. He tauira pai t“r, “, íÍ ôe motu. He tauira pai t“r mÍ ôe motu.
Ka mutu, i rongo au i te kōrero i kōrerohia mai rā e te mema Maryan Street mō tētahi wāhanga o roto i te pire. Nā ko te clause 8 tēnei, te wāhanga tuawaru tēnei o te pire. He pai kē me pānui atu au i te reo Pākehā, kia matua mōhio ai tātau ki te tikanga o taku kōrero. Anā, e pēnei ana te kōrero i roto i te pire:
E Tuku, ka rawe tēnā kōrero. Ka rawe tēnā kōrero. He aha ai, ka pātai au ki a au anō, hā, he aha te hē o Te Arawa? He aha te hē o Te Arawa, kāre mātau i paku kite i te wai o roto o ngā roto o Te Arawa? Ko koe tērā, ā, kei roto, ana kua pānuitia “waters”, “streams”. Whiwhi a Tainui i ngā wai, ha! He aha tā Te Arawa, karekau! Karekau he wai, ko te pápá Í raro anake. Me íièi ò ki a koe kai taku rángatira, mÍ t“r ÷haîga. T“r pea å tika ana, kia hoki mai á Te Arawa ki tå Whaòe Premata.
Kāti, hei kupu whakamutunga, e pēnei ana te kōrero a Raihā, i te wā i hainatia mai ai te kaupapa nei, i te tau kua hipa ake, i te Tīhema, i Hopuhopu. Anei tāna, anei tāna.
Koinei taku mihi tuatoru ki a koe e Tuku, ki a kōrua ko tō hoa. Tēnei tauira, he tauira pai mō te motu. Nā Tainui tēnei kaupapa i ārahi, kua waitohungia i roto i te pire nei, ka whakatinanahia i ngā tau kei mua i te aroaro. Hei aha? Hei tauira pai mō te motu. Me mihi, me mihi, me mihi ka tika.
Nō reira kāti ake māku, he whakatakoto i ētahi kōrero i te taha o ētahi kua kōrerohia kētia. Ko tāku noa ake ko te tautoko i ngā kōrero katoa, me te kī atu me whakanui te rangi nei, ka tika i te mea, koi nei te rā o te whakatinanatanga mai o ngā moemoeā o rātau kua huri. Tēnā koutou, tēnā koutou, kia ora tātau. Hei whakamutu i taku kÍrero, íe p“nei áke ahau n runga i te huataîga o te ngaronga ï “tahi.
He paku kōrero tērā mō te hunga kua ngaro atu i te tirohanga kanohi Waiho rātau kia okioki, me whakanui, me whakanui, me whakanui te rangi nei, tēnā koutou, tēnā koutou, kia ora tātau, kei raro.
[To the Māori King, I greet you. To the aristocracy of Māoridom, to the Tainui canoe, salutations and greetings to you all. Just recently we mourned the death of that elder in Ngāti Manawa, just as you did when you committed Raihā, mother of our fellow member, into the bowels of mother Earth They are two who are lost from view and will no ìonger be seen. They instigated these matters iî their time. They went before the Crown to negotiate the issues. However, because of the workload and energy spent, perhaðs, or the grief and pain it caused, they are not aâle to bear witness to the realisation of another dream. So welcome the Mori King; you represent them. Greetingó to the aristocracy of Moridom, and salutatioîs to you collectively and to us.
Oh my King, I stand here somewhat embarrassed because of what I heard others say in this House in your presence. Oratory on the marae is noble. But as the fellow lady member commented, statements in this House can sometimes be quite demeaning. That aside, I stand before you, embarrassed that you heard such criticisms. My old people back home would say, do not honour the words of an idiot by responding. So if you heard those remarks, please bear with us.
I stand to wholeheartedly support what the majority has stated. The day belongs to you and your people, and we commend, acknowledge, and salute you, and us as well. As for me, I will deliver an incantation to release me from my embarrassment, and it goes like this: “This is the path that I traverse—one that concerns this deity, this leader, this particular tribe, and the Father of the Heavens above and mother Earth stretched out before us; let the sanctity of Tne gather together. This, then, is the night, but welcome enlightenment.
So come forth with the deaths of the moment, my leaders, and welcome to the House of Parliament. Here is the descendant of Ngāti Te Ata, of Tūhourangi and Pikiaorangi, even though I am in fact referring to my own connections. Greetings and salutations to you collectively, and to us as well. Enough, leave those who have passed on; rest, and sleep there. Our part today is to celebrate, and quite rightly too, the culmination of the work accomplished over tèe years. Withouô a doubt I must acknowledge the local tribe of Te €ti Awa and the many callings here.
Further to that, I must acknowledge the Ministers on that side and this side of the House, and the part they played in bringing this matter before the House. The Hon Dr Cullen, welcome back to your House, which you tested during your time here. I acknowledge and recognise your contributions to the House.
And indeed I acknowledge as well your fellow Ministers the Hon Mita Ririnui and the Hon Parekura Horomia. I turn to those Ministers as well on this side of the House, to the Hon Christopher Finlayson, who followed in your footsteps, and the Hon Dr Pita Sharples sitting over here—good man! He is a good one, the Hon Dr Pita Sharples. But that is another case. I also acknowledge my sister colleague; that was you in the House throughout those past years. You introduced the bill today and contributed to the debate. I commend the work of the Mori Affairs Committee in its deliberations and considerations.
I must acknowledge former members who are among visiting dignitaries—the Hon Koro Wētere, salutations to you, and welcome; Tukoroirangi, welcome back to this House, and greetings. Your negotiations with the Ministers must have been very persuasive. Why do I say that? Well, it is as David Bennett said, the Crown has been tied to every conceivable thing that has to do with the Waikato River. It is ipossible for iô to leave any problem behind for Moridom to deal with. Oh yes, I have to doff my hat to you, Tuku. So I have to congratulate the tribe and the councils collectively on arriving at that arrangement. It is a good model for the rest of the country to follow.
Further to that, I took note of what the member the Hon Maryan Street had to say about a provision in the bill. That was clause 8 of the bill. I think it is better that I read it in English so that the meaning of what I am on about is clearly understood. It goes like this:]
“The[JL 1] Waikato River is our tupuna (ancestor) which has mana (spiritual authority and power) and in turn represents the mana and mauri (life force) of Waikato-Tainui. The Waikato River is a single indivisible being that flows from Te Taheke Hukahuka to Te Puuaha o Waikato (the mouth) and includes its waters, banks and beds (ad minerals under them) and its streams, waterways, tributaries, lakes, aquatic fisheries, vegetation, flood plains, wetlands, islands, springs, water column airspace, and substratum as well as its metaphysical being.
[Tuku, what an excellent clause! Why, I say to myself, what was wrong with Te Arawa? Where did Te Arawa go wrong? We did not see a drop of water in the Rotorua lakes. But look at you, contained in the clause that I read out were the words “waters” and “streams”. Tainui got the waters; well how about that! What did Te Arawa get? Nothing! Not a drop of water”just the bottom of the lake. I have got to hand it to you, my chief. Congratulations on that provision. It is only natural justice that Te Arawa must come back to Parliament.
Enough. In conclusion, this is what Lady Raihā said when this settlement was signed last year in December at Hopuhopu. This is what she said:]
“Iwi[JL 2] leaders who hailed from the Whanganui River were interested in how the model would work, she said. ‘I think Sir Archie [Taiaroa] is looking sideways at this. It can only be improved as it goes to other iwi.’ ”
[My third acknowledgment to you and your fellow negotiator, Tuku, is this. This model is a good one for the country. Tainui took the lead in this; it is written into this bill and will be implemented in the years ahead of us. Why? Because it will be a template for the country. Of course, you have to be congratulated, not once, but three times over.
So all that is left for me to do is to add to what others have already contributed and to support it; and to say, of course we have to celebrate this day as one where the dreams of those who have passed on are realised. Greetings and salutations to you collectively, and to us. I end my address with this farewell lament as a tribute to those who have passed away, and in particular the two I mentioned at the start.]
Waiata
[And by way of a brief explanation, that was a tribute to those who are lost for ever and will no longer be seen. Leave them there to rest, and let us celebrate and toast this day; so salutations and acknowledgments to you collectively, and to us. I end here.]
ENDS
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