Kāti e te Whare, kua wāwāhia e ōku tuakana e Charlie e tōku pāpā e Tāmati ngā whakapapa here o ōku rahi o Te Tai Tokerau ki roto i a koutou o Ngāti Ranginui. Nō reira e mihi kau atu ana ki a koutou, otirā ki a tātou katoa kua tau iho mai ki runga i te kaupapa kua whakakāhui ai tātou i te rā nei.
Ka huri atu ki a koe kei taku pāpā e Turi. Me taku tangi mōteatea ki tō pāpā, ki a Kihi kua roa rawa e takahi nei i te nukuroa ki roto i au o Te Tai Tokerau. Me tāna kōrero ki ōku iwi, ki ōku rahi, “Kia ū ki te mana motuhake o te hapū. Tirohia ki ngā painga o tēnā whānau, o tēnā whānau kia tū pakari mai ai ko ngā hapū ki roto i ngā mahi kei mua i te aroaro.”
E taku pāpā, e Kihi, hoki wairua mai ki roto ki wēnei kōrero. E taku tuakana e Frank, ka rere ngā mihi me ngā roimata ki tō pāpā, ki a Huikākahu. Te hunga nā rātou tēnei kaupapa i kōkiri ki roto ki ngā tau maha kua pahure ake nei. Nā rātou ngā mamae me ngā kōrero a ngā mātua tūpuna i kōkiri kei mōnenehu ki te pū o mahara, kia korikori tonu nei ki runga i te rae o tēnā, o tēnā o tātou e tau nei.
Nō reira te hunga wairua, te hunga mate ki a koutou, haere, haere, haere.
Nā ka whakahokia mai ngā rārangi kōrero ki a tātou me tā tātou kaupapa, e te iwi.
I a au e rangahau ana i ngā kōrero e pā ana ki tēnei kaupapa, kaua mō te kawenga o te kerēme mō ngā tau tata kua pahure ake nei, engari ka hoki waku mahi rangahau ki roto ki te taima o tōku tupuna o Tau Henare. Nā i te tau 1927, i puta mai te ripoata e kīia nei ko te Sim inquiry. Nā i taua taima ko tōku tupuna a Tau Henare he mema o tēnei Whare. Ka tū mai taku tupuna me tāna kōrero e pā ana ki tērā kaupapa i rangahau i ngā tūkinotanga a te Kāwanatanga ki runga i a koutou o Tauranga Moana.
Anei te kōrero a tōku tupuna, a Tau Henare. Hei tāna, “Ko ngā kino o te Kāwanatanga anō nei he waikura; ka kore e moe, ka kore e mutu.” Ne? Ka waiho atu au i tēnā kōrero ki runga i a tātou katoa i te rā nei. Nā ko taua tau rā, anā, ko te 1927. Anā, anga mai ki tēnei wā tonu, te tūnga mai o tana mokopuna tuarua ki roto i tēnei Whare, kua kitea kei te pērā tonu. E tika ana wāna kōrero ki tēnei Whare, otirā ki te katoa i taua taima, i te tau 1927.
Nō reira e aku rangatira, tēnā, kua kōkirihia nā koutou i tēnei kaupapa kia ūngutungutu i ngā ō ngotongoto kia pakari ai ngā hapū katoa o Ngāti Ranginui ki roto i ngā tau maha kei mua i a koutou.
Koinā tāku e hari nei; koinā tāku e pōuri nei. E pōuri nei. Kua rongo atu koutou katoa ki te āhuatanga o ētahi o ngā kōrero kei roto i tēnei Whare. E hoa, ko te mahi a wētahi hei wāwāhi i ngā take Māori kia noho ki tēnei pouaka, ki tērā pouaka. Engari o te ao o te Māori, e tika ana te kōrero, anā, ko ngā kokonga o te whare ka kitea, engari ko ngā kokonga o te ngākau ka kore e kitea. Nā i te rā nei kua rongo koutou i te ngākau o ētahi o mātou e hāngai pū atu ana ki ngā kaupapa e kōkirihia nei e te Whare i te rā nei, anā ko tā koutou take kei mua i te aroaro o te Kāwanatanga.
Kei te kapo ake au i ētahi o ngā kupu i rangona e māua ko taringa i te ata nei. Anā ko te kī a tōku tuakana, a Te Pio i te rahi i tae mai ki mua i te aroaro o Te Ātiawa i te ata nei, me tana hiahia mā tēnei Whare ētahi mahi hei whakaohooho ake i a tāua te Māori, hei whakaihiihi ake i ā tātou rangatahi, i ā tātou tamariki mokopuna.
Heoi anō ka tūohu tēnei Ngāpuhi ki mua i a koutou, me te kī atu e ngā hapū katoa o Ngāti Ranginui, e hoa, ko koutou kē ēnā i whakaohooho nei i a au, whakaihiihi nei i a au. Kia tiro atu anō au ki roto i a au anō o Te Tai Tokerau kei te anga pēhea mātou ki hea? Nā, koutou tēnā i takahi nei i tēnei huarahi, para nei i tēnei huarahi mai i te wā o ō tātou mātua tūpuna tae noa ki tēnei wā. E kara e Te Pio, e mihi atu ana ki a koe me ō kōrero hei whakaaweawe, hei whakaohooho ake i a tāua te Māori ki ngā mahi nui kei mua i te aroaro o tēnā iwi, o tēnā iwi, o ngā hapū katoa o Ngāti Ranginui i te rā nei.
Nō reira e ōku rangatira, kua kite atu ahau i te āhuatanga o ētahi o ngā wāwāhitanga ki roto i te pire, me taku hari kua whakahokia atu ngā wāhi whenua ki a koutou.
I rangona e māua ko taringa i te rā nei te kōrero a tōku matua, a te Hōnore a Shane Jones, e pā ana ki te whenua rā, i tau te pakanga ki runga o Pukehinahina, me tana tono mai ki tēnei taha o te Whare, anā ko ngā mema matua, ngā mema teitei o tēnei taha o te Whare hei tautoko atu i ngā whāinga o koutou, me tana tautoko ake i te kaupapa o Pukehinahina.
E te Whare, i kō atu i te 10 tau ki muri, ko au te heamana o te kaupapa Homai He Rā. Ko au te heamana i kōkiri i ngā take katoa e pā ana ki ngā wāhi pakanga i te wā o ō tātou mātua, ō tātou tūpuna. I taua wā tonu ko au te heamana o te pā pakanga, a Ruapekapeka, i Te Taitokerau. Anā, i noho tahi mātou katoa ko koutou, te hunga o Ōrākau, o Pukehinahina me ngā wāhi huri, huri noa i te motu whānui.
I reira mātou, ka kōkirihia te kaupapa, me te kōrero, āe, me tautoko tonu te whakahokinga mai o te whenua, ka tahi. Me te whakapakari ake, me te hahu ake anō i ngā kōrero a ō tātou mātua tūpuna, ka rua. Anā me ū tonu ki te tapu me te mauri o aua wāhi mō ā tātou mokopuna tamariki ā taihoa ake nei. Koia ko ngā whāinga i taua wā, arā, koia ko ngā whāinga tonu i tēnei wā.
Nō reira kia kapo ake ahau i ngā kōrero a taku pāpā, a Shane Jones, arā ki tō tātou Whare me te wero mō te āhuatanga ki a Pukehinahina.
Kāti e aku rangatira, kua roa rawa tā koutou hūnuku mai i te nukuroa kia tau iho mai ki runga ki tēnei Whare, kāre e kore he nui tonu ngā mahi kei mua i ō koutou aroaro hei oranga mō ā tātou tamariki mokopuna ā taihoa ake nei. Engari kei te tika ngā kōrero a ētahi o mātou o tēnei Whare.
Mō te āhuatanga ki te Tiriti o Waitangi, ka kore e oti noa, ka kore e pau i te wera o te rā, engari ka ū tonu ki te ngākau me te whatumanawa o tēnā, o tēnā o koutou; o tēnā, o tēnā o tātou. Nō reira me pērā tonu ka tika.
Ka mutu ka tiro atu ahau ki te toenga o taku taima, nā kua kōrero atu ahau mō te āhuatanga ki te kāmeta: ka kitea ki tērā taha o te Whare, engari ka kore e kitea ki tēnei taha o te Whare. Kei te mōhio a Turi ki taku whakapapa ki a koutou. Tēnā pea ko te huarahi tika kia tīkina atu e Peeni tētahi kāmeta mōku, anā ki roto i taku poraka whenua kei roto i te ingoa o tōku tupuna, a Tāpeka, mō āna hea kei roto i ngā poraka whenua kei roto i a koutou.
Tēnā pea te huarahi tika kia tīkina atu e au taku kāmeta hei kawenga ki roto i tēnei Whare me ngā kaupapa maha huri, huri noa.
Kāti, e aku rangatira, me pēnei pea taku kōrero whakamutunga ki a tātou katoa i te rā nei: ko ēnei kōrero ka whakairihia ake rā ki te tāhuhu kōrero o Ranginui e tū nei, ka poupoua ki roto i a Papatūānuku e whārikihia nei. Ka tirohia ki ngā pae maunga, ki ngā awa whakatere taniwha, ki ngā awa me ngā tapuwae a ō tātou mātua tūpuna hei paraninga ki te rae mō te hunga o nāianei me te hunga o āpōpō. Ka whītikina ki te ora, ka whītikina ki te oranga tonutanga o tāua te iwi Māori, o ngā hapū maha o Ngāti Ranginui.
Turuturu ōwhitiwhiti, whakamaua kia tina. Haumi e, hui e, tāiki e.
[Well, to the House, my senior Charlie and my uncle Tāmati have already opened the genealogies that bind my people of Northland to you, Ngāti Ranginui. Therefore I greet you, indeed all of us that have arrived here on the item that has brought us all together today.
I turn to you, my uncle Turi. We should grieve for your father, for Kihi, who journeyed across the land to my people, to Northland, for a long time. And his statement to my iwi, to my people, “Hold fast to the self-determination of the hapū. Look to the advantages of each family so that the hapū may stand strong in the endeavours before you.”
To my uncle Kihi, return in spirit to these discussions. To my senior Frank, condolences and tears flow to your father, to Huikākahu. To those who progressed this initiative for so many years past, those who pushed through the anguish and progressed the words of our forebears and ancestors so they are not relegated to the memory banks, so that they remain in motion across the front of mind of each of us here.
And so, to the souls of the departed, rest in peace.
Let the focus of my statements now return to us and our work, people.
As I researched the information regarding this subject, not for the passage of the claim in recent years past, but my research efforts within the time of my ancestor Tau Henare. Now, in 1927, the report was produced that was known as the Sim inquiry. Now, at that time my ancestor, Tau Henare, was a member of this House. My ancestor stood to speak on that initiative to research the abuses of the Government on you, Tauranga Moana.
Here is the speech of my ancestor Tau Henare. According to him, “The evils of the Government are like rust; they don’t sleep, they don’t end.” Right? I will leave that statement for all of us today. That was on that day—i.e., in 1927. Now we address this particular time, and the rising of his great-grandchild in this House, it can be seen that things are just the same. His comment to this House is true, indeed for all of that time, in 1927.
And so, to my noble leaders, you have progressed this work so that delectable fruits may cascade to strengthen all the hapū of Ngāti Ranginui over the many years before you.
That is what pleases me; that is also what saddens me. Saddens me. You have all heard the nature of some of the comments within this House. My friend, what some would do is split off the various Māori issues to sit within this box and that box. But the world of the Māori, the statement is true—i.e., the corners of the house can be seen, but the corners of the heart are never seen. And so today you have felt the heart of some of us regarding the work being progressed by the House today, and your issue that is before the Government.
I will take some of the words that my ear and I heard this morning. That is the comment of my senior, of Te Pio, when many of you arrived before Te Ātiawa this morning, and his desire that this House might endeavour to rouse us, the Māori people, and energise our young people, our children and grandchildren.
However, this Ngāpuhi bows before you, and says to all hapū of Ngāti Ranginui, my friend, you indeed are the ones that rouse me, and that energise me. Let me take a look at myself, at Northland, where are we heading to? Well it has been you that walked this path, and that blazed this path since the time of our forebears and ancestors right up until this time. My friend Te Pio, I acknowledge you and your comments that inspire and arouse us, the Māori people, for the great endeavours before each of the iwi and all of the hapū of Ngāti Ranginui today.
And so, my noble leaders, I have seen the nature of some of the sections within the bill, and I am happy that land assets have been returned to you.
My ear and I heard today the speech of my uncle the Hon Shane Jones regarding that land, where war came to Gate Pā, and his appeal to this side of the House—i.e., the senior members, the prominent members of this side of the House to support your aspirations, and his support of the initiative of Pukehinahina.
To the House, over 10 years ago, I was the chairperson of initiative Homai He Rā. I was the chairperson that progressed all of the issues regarding the battle site in the time of our forebears and ancestors. At that particular time, I was the chairperson for the battle fortress Ruapekapeka, in Northland. Now, we sat together with you, the people of Ōrākau and Pukehinahina and similar sites all across the country.
There we were, progressing the initiative, and discussing, yes, and supporting the return of land, in the first instance. And also strengthening and resurrecting the narratives of our forebears and ancestors, in the second instance. And also maintaining the sanctity and life force of those places for our grandchildren and children in the future. Those were the goals at that time—i.e., those remain the goals at this time.
Therefore, I take the statements of my uncle Shane Jones—i.e., to our House and the challenge with respect to Gate Pā.
Well, noble leaders, you have been traversing the length of the land for a long time now to come to this House, without doubt there is much to be done before you for the benefit of our children and grandchildren to come. However, the statements of some of us of this House are true.
With regard to the Treaty of Waitangi, it will never truly end, it will not be burnt up in the heat of the sun, but it will remain in the heart and soul of each of you, of each of us. And so it is appropriate that it be so.
Furthermore, as I look to the remainder of my time, I have spoken about the factors surrounding the scarf; it can be seen on that side of the House, but it can’t be seen on this side of the House. Turi knows my genealogy to you. Perhaps the right pathway for Peeni to access a scarf for me, now, is through my land block in the name of my ancestor, Tāpeka, and his shares in the land block amongst you.
Perhaps that is the right pathway for me to access my scarf to carry within this House and the many initiatives surrounding it.
Well, my leaders, perhaps my closing statement to all of us this day should be this: these are the discussions that will be suspended on the apex ridge of heaven above, and embedded within the earth spread out below. Look to the mountain ranges, to the rivers of our spiritual guardians, to the rivers and the footsteps of our ancestors and forebears to be immortalised in memory for those of today and those of tomorrow. To be bound by wellbeing, to be bound by eternal health of us, the Māori people, and the many hapū of Ngāti Ranginui.
Let it be realised, let it transcend, and be bound tight. It coalesces, it assembles, it is done.]