This is not a matter of tribal politics, but it's supported by kōrero whakapapa and in well-documented evidence: things like the submission in 1891 of Mikaere Heretaunga, who was a chief of Ngāti Rangitihi, who said during the Ruawāhia hearing that "I know the boundaries of Rakeiao's and Apumoana's land. I live at Ngaharete on this block. I was born on it, but have lived at Ōkataina and Ngaharete, two places on it. The greater part of the lands of Rakeiao and Apumoana was outside this block. All this land was one, and the forest given to Huikai had its boundary at Karamea and Waitangi, outside this block. Ōkataina was awarded to the descendants of Rakeiao, Ngāti Tarawhai, descendants of Ngātoroirangi; they are not Tūhourangi. They are descendants of Rangitihi. Tūhourangi laid down the western side of this block as their tribal boundary. Ngāti Rangitihi are not a hapū of Tūhourangi but an independent tribe of chiefs. At the fight of Te Tumu, Ngāti Rangitihi and Ngāti Tarawhai were not considered hapū of Tūhourangi. Rangitihi was the father of Tūhourangi." It's that point that I wish to make when we go into the Māori Affairs Committee and we consider who this settlement is for and why it's important for Ngāti Rangitihi to have acknowledged in cultural redress and in their statutory acknowledgments the importance of Ngāti Rangitihi mana as being separate from that of their cousins.