So I would like to just take a moment to note, in terms of the history acknowledged in the settlement, key points that came out to me as a Pākehā reading this. There was an absolute sense of the absolute determination of Maniapoto iwi in holding their rangatiratanga against Crown's denial of it from signing Te Tiriti o Waitangi in 1840, having to take up—and also just to note, because I don't think it's noted in the general public enough, that at that time Maniapoto were a strong, independent iwi with expanding trade connections among the growing Pākehā population. This was a thriving society with strong commercial basis, and the land, as it always is, was a core part of that reality. I just want to put that on record because when we don't do that, I think we can unintentionally feed a narrative of the Crown being the saviour in the—you know, the beginning of commerce and success in this country, which is just patently untrue. And I note that then Maniapoto took up arms in its defence in 1863 and were involved under the leadership of Rewi Maniapoto and others fighting Crown engagements in several sites. I do want to thank Maniapoto for the saying, which has huge meaning to me, that arose at Ōrākau, the conflict there, where Rewi Maniapoto famously said, "E hoa, ka whawhai tonu mātou āke, ake, ake", which is still well heard in protests, as we still have land struggles around this country. And that sense of determination and resistance I read in the statement, that absolute holding of the right of self-determination that reads all the way through this settlement and I want to acknowledge in this House—because that is no easy task, in the face of colonial processes and violence, and so credit to Maniapoto for holding that. And it is on now us in this House and tauiwi in the society to actually acknowledge that self-right to self-determination. 