Kia ora, Madam Speaker. I wish to speak to the Marine and Coastal Area (Takutai Moana) (Customary Marine Title) Amendment Bill. Is it an accident that the second reading of this bill was held on the celebrations of the 50th anniversary of the Waitangi Tribunal? A committee of the whole House happened on the anniversary of the 1975 Land March—and here we are, reading the third reading, on the week that Jim Bolger will be laid in his grave.
I wish to recount a brief story about Jim Bolger. A gentleman called Sam Hunt got on an Air New Zealand flight—the great New Zealand poet Sam Hunt, I mean—and he found that he was sat beside Jim and Joan Bolger. They were on the way to an Anzac celebration. They talked about the futility of war together, and Hunt said to Bolger, “Do you know the poem ‘The Gunner’s Lament’?”, and Jim Bolger said he did not know the poem. Sam Hunt, being a great poet, remembers other people’s poems well. There’s a poem by James K Baxter:
A Māori gunner lay dying
On a battlefield north of Saigon,
And he turned to his pākehā cobber,
“I reckon I’ve had it, man!
“And if I could fly like a bird
To my old granny’s whare
A truck and a winch couldn’t drag
Me back to the Army.
“A new cap and a coat and a well-paid job
Looked better than shovelling metal,
And they told me that Te Rauparaha
Would have fought in the Vietnam battle.
“On my night of leave the town swung round
Like a bucket full of eels.
The girls liked the uniform
And I liked the girls.
“Like a bullock to the abattoirs
In the name of liberty
They flew me with a hangover
Across the Tasman Sea,
“And what I found in Vietnam
Was mud and blood and fire,
With the Yanks and the Reds taking turns
At murdering the poor.
“And I could see the reason for it
In a Viet Cong’s blazing eyes -
We fought for the crops of kūmara,
They are fighting for the rice.
“So go tell my sweetheart
To find another boy
To cuddle her and marry her
And laugh when the bugles blow,
“And tell my youngest brother
He can have my shotgun
To fire at ducks on the old lagoon,
But never to aim at a man,
“And tell my granny to wear black
And carry the willow leaf,
Because the kid she kept from the cold
Has eaten the dead man’s loaf.
“And go tell Keith Holyoake
Sitting in Wellington,
However long he scrubs his hands
He’ll never get them clean.”
Sam Hunt turned to Jim and Joan Bolger, and both of them had tears streaming down their faces because they are people of empathy, and they understood the meaning of that poem and its context of our colonial history.
No good can come from a bill of this character. It is a bill that explicitly leads into those worst mind-sets of colonisation that, at every turn, Māori are cut against and undermined and undone. For all the efforts of this Chamber and this House to make amends for those cruel histories of colonisation, this bill forces the Crown back into a position of dishonourability. I said in the first reading that if the patterns of colonisation are still present, then how can we say we are in a post-colonial era? That classic pattern was confiscation followed by exploitation—confiscation followed by exploitation.
The Minister acknowledged in the committee of the whole House that he was concerned about the impact on the fishing industry of recognising customary rights. The Minister is more concerned with giving away seabed rights to Aussie miners and bottom trawlers than with recognising the customary rights of indigenous New Zealanders. As such, this legislation has—and I said this in the first speech—a treasonous character, because its first service is not to New Zealanders; its first service is to offshore corporate interests in regard to seabed mining off the Taranaki coast being but one example, and it is also unconstitutional, because it does not protect the tino rangatiratanga of iwi Māori to their lands, forests, fisheries, and oceans.
Let’s be clear: customary rights, native title, or aboriginal title is a thing—as Debbie Ngarewa-Packer pointed out in her questions to the Minister today—that pre-dates Te Tiriti. It is a thing that is recognised in other colonised lands that don’t have treaties, such as Australia, and it was recognised from even the earliest days of Government in this country. Even that awful legislation from 1865 acknowledges that “Every title to and interest in customary land shall be determined according to the ancient customs and usages of the Maori people, as far as the same can be ascertained. … ‘Customary land’ means land which, being vested in the Crown, is held by Maoris”—sic; this is what they say—“or the descendants of Maoris under the customs and usages of the Maori people”.
These provisions can be traced back to the Native Lands Act of 1865. That awful piece of legislation still acknowledged that it provided that land that is held by Māori in accordance with tikanga Māori shall have the status of Māori customary land, and the burden of proof, as per the original Marine and Coastal Area (Takutai Moana) Act 2011 (MACA Act), should fall on those trying to prove extinguishment. This reverses the burden of proof. The practical effect of this bill shifts the burden of proof on to Māori. Section 106(3) of the MACA Act states that, unless there is evidence to the contrary, non-extinguishment of customary interest will be assumed—that is, the default is that Māori have customary rights. The new section 106(2) now stipulates that applicants must prove that they have exclusive use and occupation over the land since the applicable period, without substantial interruption. Since “substantial interruption” can include an extinguishment of title, the new section 106(2), in effect, mandates that the applicants prove that their customary interests have never been extinguished so as to amount to a substantial interruption. Therefore, the practical effect of this amendment is that non-extinguishment is no longer presumed and is something applicants must now prove.
That is a fundamental injustice, an undoing of even the most basic principles of common law—let alone tikanga Māori, let alone the obvious fact of history that Māori had been here for hundreds and hundreds of years and used the marine coastal environment. This is a cruel injustice, and it is founded on a tissue of myths that, somehow, the Minister’s bill restores the intent of the original Act. I’ve just outlined that, in new section 106, it clearly does not, because it shifts the burden of proof back on to Māori to prove the most ludicrous and obvious thing: that they have customary use of the marine and coastal environment.
No good can come of it. There’s no decent future for us as a country if we keep doing shitty legislation like this. It’s nasty. It’s the worst kind of rubbish that has come before this House, and it will be undone by a future Government, and we will have to stand up and apologise, Minister, for this nasty piece of legislation to somehow try and restore the honour of the Crown that you are disdaining.
Get thee hence, Satan—this is the worst pettiness and nastiness.