Tēnā koe e te Māngai o te Whare. Reo Māori. E ōku nui, e ōku rahi, i mihihia te ao Māori ki runga i te papa tū waewae i Te Matatini. I Te Matatini i whakakāhui te ao Māori i ngā mate huhua o te wā, o tēnā kāinga, o tēnā kāinga, o tēnā kāinga. Ka waiatahia tātou i ngā waiata, ka maringi roimata o te hunga mate kua riro atu.
Nā ka kawea mai te mauri o tō tātou huihuinga o Te Matatini o Te Kāhui Maunga ki tēnei kaupapa kua whakamine mai tātou i te rā nei.
Kei te pērā tonu ngā whakaaro. Kei te maringi tonu ngā roimata o te hunga kua ngaro atu ki te pō. Te hunga nā rātou tēnei kaupapa i kōkirihia ki roto i ngā tekau tau kua kōrero mai nā e te Minita, o ā tātou tūpuna i mate i te wā o te pakanga, o ā tātou tūpuna i peia i ō rātou whenua, anā, kia noho manuhiri ki runga i tō rātou ake whenua.
Nō reira, koinā tāku e mea atu ana ki a tātou e ōku rangatira, kei te maringi tonu mai ngā roimata. Kei te mōhio ina maringi mai te roimata, ko te hiahia kia mā te whenua, kia tīmata anō tātou te ao Māori, otirā koutou e ngā tapu nui, ā, te tirohia ki te taumata moana, ki te ao o āpōpō, ki ō tātou reanga hou kei te haere mai nei.
Nō reira, āpiti hono, tātai hono, rātou ki a rātou. Āpiti hono, tātai hono, tātou ki a tātou. Nā, i te pānuitanga tuarua o te pire, i kake mai ētahi o koutou ki runga ki tēnei Whare, me te mea anō hoki kua kite atu koutou i te whare o Peeni Henare.
Taku amuamu ki ngā nekehanga kua kitea e au, i taku tāima ki roto i te Whare Pāremata, engari i tēnei wā tonu, ka tae atu ki te pānuitanga tuatoru, te pānuitanga whakamutunga o tēnei pire, me kī pēnei taku kōrero ki a koutou, e ōku rangatira.
Ko ngā kokonga o te whare, ka taea te kite. Engari ko ngā kokonga o te ngākau, e kore e taea te kite. Koinā te hōhonu o tēnei mahi. Koinei te hōhonu o ngā mahi i oti i a koutou, tōku tuakana Chris, i kite ahau i a koe, koutou, ngā ringa raupā i kōkirihia i tēnei kaupapa.
Kua kōrero mai te Minita i ngā kōrero tika mō tēnei tūāhuatanga, te mahi tatū ngā kerēme a te iwi ki mua i te aroaro o te Karauna. Kei te tika wāna kōrero. Ehara i te huarahi māmā, he huarahi uaua. He aha nei te utu? Ko te tangata. Ko te tangata te utu.
Kua kōrero mai te Minita mō te āhuatanga o ētahi kāore i konei i te rā nei. Nā, koinā te take kei te maringi tonu mai ngā roimata, ahakoa te āhuatanga o ngā kōrero kei roto i tēnei pire.
E ōku rangatira, kua kōrero atu ahau mō te ekenga o Ngāpuhi ki roto i a koutou ki te mahi reriwei, ki te topa rākau, ki te whakatō rākau anō hoki. Tētahi o ngā kupu ki roto i a au nei, ā, anā, ko te pōkākā.
Ki te nuinga o ngā iwi, ki tāku e whakapae nei ki roto i ngā rārangi kupu o te reo Māori, anā, ko te pōkākā ki roto i a mātou, anā, he parekura ki roto i ētahi atu iwi. Arā, koinā ko tā mātou o Ngāpuhi ka kīia he pōkākā, he parawhenua mea, e kōrero ana mō tētahi matenga nui o te ao Māori, o tētahi pakanga, anā, koia, kua mate te tini o tātou.
I a au e pānui atu ana i ēnei kōrero kua whakaritehia e ngā kaiwhiriwhiri, arā, me te Karauna, koinā au e tautoko atu ana. Engari ka whakaaro ake mō te āhuatanga o ngā kupu kei roto. He aha te take i tapaina wā tātou tūpuna i tēnei ingoa ki runga ki tēnei wāhi, i tēnei ingoa ki runga ki tēnei mahi? He rangatira ki roto i tērā mahi.
Mehemea ka tirohia tātou ki wō tātou reo Māori, ka kitea atu, he aha i konei i mua i te taenga mai o te Pākehā? He aha i konei i te taenga mai o te Pākehā? He aha kei tua atu i te wā i peia e te Pākehā i a tāua? Koinā te pai o te reo Māori. Nē?
I te ata nei i whakatau koutou ki runga i te marae o Pipitea. E hoa, mōhio ana tāua te āhuatanga o te pipi. He kai pai ki te Māori. Engari, kei te mōhio ahau ko te mea ko te takutai, ana ko te onepū ki raro iho nei, ko tōna ingoa tika, anā ko Waititī.
Nā, kei te mōhio ahau he aha te take ka tapaina ko Waititī ki runga ki tērā wāhi. Nō reira i a au e pānui ana i ngā whakaritenga ki roto ki tēnei pire, ka kite atu ahau i te māramatanga o ā tātou mātua tūpuna. O wāna kōrero i marere iho mai ki a tātou i tēnei rangi, ki ō tātou uri whakatupu e haere ake nei.
Ko ēnei ingoa, ko ēnei kōrero, ko te hiahia kia haere, kia kaua e ngaro noa atu. Kia ū tonu ki roto i te ngākau o koutou, kia ū tonu ki roto i te ngākau o tātou.
Kia kaua ngā mema o te Whare nei e pōhēhē, ā, kua oti noa taku pānuitanga tuatoru o tēnei pire. Kāhore. Ahakoa ka oti i te rā nei, e hoa, ka tīmata ngā mahi ka kōrerohia ki roto i te pire. Nō reira, koinā tāku atu ki a tātou i te rā nei.
Koutou i rongo atu i taku pahupahu i te ata nei, anā, he maha wēnei momo tatūnga take Tiriti kua kitea e au ki roto i ngā tekau tau kua pahure ake nei. Āhua rerekē te nuinga, he āhua ōrite ki ētahi. Engari, ko ngā rerekētanga kua kite atu au ki roto i tēnei, kei te aro matua, ko te aronga matua o koutou, anā, kia tiakina i te whenua, kia tiakina te whenua mō te painga o ā tātou tamariki, mokopuna, ka kite atu ahau. Koinā tāku i tino mīharo nei.
I taku taenga mai, i taku taenga atu ki te marae o Raetihi i taua tāima, ko au te Minita mō ngā take Turuhi, mō ngā Take Tāpoi. Nā ko ētahi o koutou i haria au ki te wāhi e kīia nei i roto i te pire ko Pōkākā, ki te taha o Waimarino.
Ā, i kite atu ahau i te whenua rā, kātahi rā te mīharo, kia mīharo anō hoki nā te mea kua whakaritehia e koutou hei painga mō ngā uri whakatupu, mō te taiao. Ēnā mea katoa e tino ngākaunuitia ana e koutou, otirā e tātou katoa o Aotearoa.
Nō reira, e tātou mā, i mea mai tōku hoa rangatira ki a au nei nā, tā te mea ko ia tētahi nō Mōkai Pātea. Kua tiro atu ki ngā whakaritenga ki roto i te pire nei, kātahi ia ka tangi, ka tangi ia mō te āhuatanga ahakoa ngā mahi kua whakaritehia, engari, ko te mea kīhai i tutukihia ki roto i tēnei o ngā pire.
Anā, i taua tāima anō hoki ko au te Minita mō ngā take Wawaonga, arā ko te Minister of Defence, i kite atu ahau i te whānui o te whenua, i tango ake e te Karauna mō ngā take o Ngāti Tūmatauenga, kua kite atu ahau.
Kua rongo atu ahau i ngā kōrero a tēnā iwi, a tēnā iwi. Ia tāima ka whakapakari a Ngāti Tūmatauenga i a Ngāti Tūmatauaenga ka pahū anō te pū, ka pahū anō te pūrepo. Kīhai rātou i whai whakaaro ki te āhuatanga o te Māori, me te mea nei, ka rongo atu i te pakō o te pū, ka pēhea te mauri me te wairua o te Māori i te rongo atu i tērā mahi. Kua kite atu ahau, kua kite atu ahau.
Nō reira, koinā tāku e tautoko atu ana i te whakapāha a te Karauna ki a koutou. Engari, kei te mōhio ahau he nui tonu ngā mahi kei mua i a koutou, kia whakatikahia i ētahi o ngā tūāhuatanga ka whakaritehia e te pire, kāore anō ka whakaritehia e te pire.
Nō reira, e ōku rangatira, ki roto i ngā hēkona whakamutunga māku, heoi anō, ko tāku hei tukuna atu rā koutou ki wō koutou wā kāinga. Mā Te Atua koutou e manaaki, e tiaki, i roto i te roanga atu o tō koutou hokinga atu ki te wā kāinga, me te roanga ake, me te nui ake o ngā mahi kei mua i a koutou, otirā kei mua i a tātou, ki te whakatutuki i ngā oati i oatitia nei e koutou, ki roto i tēnei pire. E ngā tini whanaunga, e mihi atu ana ki a koutou, huri, huri noa, tēnā koutou, tēnā koutou, kia ora koutou.
[Greetings to the Speaker of the House. In the Māori language: to my esteemed and revered ones, te ao Māori was acknowledged on the stage of Te Matatini. At Te Matatini the Māori world brought together the numerous deceased of the time, from each and every settlement. We sang the waiata and shed tears for the deceased who have been lost.
And so the essence of our gathering Te Matatini of Te Kāhui Maunga is carried here to this initiative for which we are assembled today.
The thoughts are still similar. The tears are still falling for the people who have vanished to the night. The people who drove this initiative in the decades which have been referred to by the Minister, our ancestors who died during the war, our ancestors who were banished from their lands, behold, to live as guests on their own land.
Therefore, that is what I say to us all my chiefs, tears are still flowing. It is known that if tears are flowing, the desire is for the earth to be cleansed, for us as te ao Māori to start again, and indeed you the holy ones, and looking at the sea level, tomorrow’s world and our new generations that are coming.
Therefore, the lines are drawn, the dead to the dead. The lines are drawn, the living to ourselves. So, at the second reading of the bill, some of you came to this House, and it would seem as if you had seen Peeni Henare’s house.
My complaint about the proceedings I’ve seen in my time in Parliament, and indeed at this very time, on arriving at the third reading, the final reading of this bill, this is what I have to say to you, my chiefs.
The corners of a house can be seen. But the corners of the heart are unable to be seen. That is the depth of this work. That is the depth of the work which you have completed, my senior Chris, I saw you, all of you, the hard workers who championed this initiative.
The Minister has expressed appropriate statements about this aspect, the work to settle the iwi’s claims before the Crown. His statements are correct. It is not an easy path; it is a difficult path. What is the price? It is people. People are the price.
The Minister has spoken about the characteristics of some who are not here today. So, that is the reason that the tears still flow, despite the features of the narratives in this bill.
My chiefs, I have spoken about the settling of Ngāpuhi amongst you to build railways, fell trees, and plant trees. One of the words amongst my people is pōkākā.
To most iwi, in my opinion, in the Māori language vocabulary lists, behold, the pōkākā amongst us, there, a calamity which occurs in other tribes. Namely, that is what we of Ngāpuhi call a pōkākā, a tsunami, referring to a significant death in the Māori world, of a war, hence, many of us have died.
When I was reading these narratives which were prepared by the negotiators, namely, with the Crown, that is why I am supportive. But I thought about the characteristics of the words therein. For what reason did our ancestors give this name to this place, or this name to that action? There is nobleness in that task.
If we look at our Māori language, it is apparent, what was here before the arrival of Pākehā? What was here on the arrival of Pākehā? What was beyond when we were banished by the Pākehā? That is the benefit of the Māori language. Isn’t it?
This morning you were welcomed on to Pipitea Marae. Friends, you and I know what the pipi is like. It is a food favoured by Māori. But I know that the coast, and the sand below, its correct name is Waititī.
Now, I know the reason that place was named Waititī. Consequently, when I was reading the provisions in this bill, I saw the insight of our ancestors. Of their narratives which have been given freely to us in current times, and our descendants to follow.
These names, these narratives, I hope they continue, and don’t disappear. That they hold fast in your hearts, and in our hearts.
The members of this House should not mistakenly think that my third reading of this bill is over. No. Although it will be completed today, friends, the work referred to in the bill will commence. Therefore, that is what I share with you today.
Those of you who heard me rabbiting on this morning—indeed, I have seen many of these types of Treaty settlements in the decades which have passed. Most are different, and some have similar aspects. However, the differences I have seen in this one, in main focus, your main focus, indeed, is for the land to be looked after, for the land to be looked after for the benefit of our children and grandchildren, I see that. That is what really amazes me.
When I arrived at Raetihi Marae that time, I was the Minister of Tourism. So some of you took me to the place referred to in this bill as Pōkākā, beside Waimarino.
And, I saw that land, goodness gracious it was amazing, and I am amazed again because you have provided for the benefit of the descendants and the environment. All those things which you love, and indeed which all of us of New Zealand love.
Therefore, to us all, my wife said to me, because she is from Mōkai Pātea—she looked at the provisions in this bill, and then she cried; she cried for the circumstance that despite all the work which had been arranged, but, the thing which wasn’t achieved in this bill.
Behold, at that time also I was the Minister for Defence, I saw the vastness of the land which had been taken by the Crown for the New Zealand Army; I saw that.
I have heard the stories of each tribe. Each time that the New Zealand Army are training, the gun bangs again, and the cannon booms again. They didn’t consider the situation Māori were in; it’s as though, upon hearing the resounding of a gun, what happens to the life force and spirit of Māori upon hearing those actions. I have seen—I have seen.
Therefore, that is why I support the Crown’s apology to you. But I know that there is still much work ahead of you, to correct some of the sorts of things which the bill provides for, which have not yet been provided for by the bill.
Therefore, my chiefs, in the last seconds for me, and so, my task is to send you on your way to your homes. May the Lord take care of you and protect you throughout your journeys returning home, and throughout the increased work before you, and indeed before us all, to achieve the promises which you made in this bill. To my many relations, I salute you, to all gathered here, I acknowledge you all.]