 Tuatahi, ka tukana ngamihiki a koutou. Ka tāma i raro i te karanga o te rānei. Korangimari ihehunia tōko ingoa. Hewri a hau nō Ngāti Whātua i runga i tera. Ka tukana Ngāti Whātua i hehumai o haki a koutou. Tēnā koutou, tēnā koutou, tēnā koutou katoa. It's indeed a privilege for Ngāti Whātua to be here today. I stand here as Rangimari the individual, but I stand proudly as a descendant of the Ngāti Whātua people. What we are here to talk about today is Tāmaki, the inclusive city. It's an interesting one because my people have been here for 350 years on the shores of the Waitemata. We have been based in Ōrākei for many, many years and today we still stand. It was an interesting time because in 1840 through the courage and what I think leadership as Shimaville talked about, our ancestor went to Kororāreka and invited Governor Hobson to come and settle in Tāmaki Makaurau. And when they went to bring Governor Hobson down, they invited Governor Hobson and the administration on to the shores of the Waitemata, on to Ōkahu Bay. And from that day we believe that inclusion started, actually. It's that day that we believe that partnership came to be and we think that that was the basis of inclusion in this beautiful city of Tāmaki. The other point that I want to make is for us, for Ngāti Whātua, Tāmaki Makaurau has a right to live its name. Tāmaki Makaurau is not Auckland's the most liveable city. Tāmaki Makaurau is translated as Tāmaki loved by many. It is the most loveable city and it's everybody's role who chooses to live and love in this tribal land to actually into these beautiful lands of Tāmaki to make it so. We don't think that Tāmaki has got there quite yet, but we think that there is a potential for it to be so. So it's not right from Ngāti Whātua's view that inequality exists. It's not right that poverty is becoming a reality whether or not you want to call it a crisis or a challenge. Aharāne. Ellen's already shown you the results and we live it, we see it, we smell it, we breathe it every other day. But what is it that Rengmātia wants to talk about for the next eight minutes, actually? And I've got to be pretty cool. So I've got my two babies watching and listening to their mother talk about something that's dead in their hearts. I can't get it too wrong. What I want to talk about is how a community takes control of its circumstance. And to me, that is probably the most important element of getting this right. You cannot do something to a community. You must enable a community to take control of its destiny. Ngāti Whātua has had a checkered history. In 1951, we were virtually landless on the shores of Ōkahu Bay. And we were left with, after the whole of Tāmaki, within five years we lost most of our tribal lands by 1845, we were virtually landless. And by 1951, we had a quarter-acre. And that quarter-acre was our cemetery. Now this isn't too long ago, because my mother's sitting in the audience and mum was born in 54. So we're not talking about something that's so distant from Rengmātia and it's not so distant from my two children who were sitting there in the back row. But what is interesting is how over two generations that landscape and that narrative can change. Ngāti Whātua was virtually landless. Ngāti Whātua wasn't poverty. Ngāti Whātua had suffered. However, today we will post a balance sheet of over $900 million in two generations. And what I want to talk about, actually, is taking control of that circumstance in a post-settlement environment. How do we do that? You know, we've got an uncle in Ngāti Whātua and they call his name as Bob Marley. And he says, "'Nun but ourselves can free our minds.' And I would like to think that we have had some bold and courageous leadership to enable that to occur." So one of the things that we have done, and it was funny, it was broad, you see Rengmātia, do you think you can talk about this program that you've been doing? I wasn't talking about it, but I love it. So I'm going to boast about it, till the cows come home. We have just completed a project and it is called Kainga Tuatahi. So you'll see up there Ngāti Whātua Rāke, Kainga Tuatahi. In Māori, the word Kainga means home and Tuatahi means first. And I was on the board of Ngāti Whātua Rāke Fairawa, our economic arm. And what we decided was that we were going to do this straight out of post-settlement, we were going to make a change to the landscape. And what we were going to do is invest our own money, our own energy and our own resource in creating our own future. And that's what we did. In the past we've had about three different developments for Tuatahi, housing developments. Nobody would give us any money. So Housing New Zealand decided in the house that I live in currently, actually, we'll give you some money. We'll give you $125,000, but we'll build your house in stilts because we just can't trust you to pay it back. So when you decide to default, we'll get out of chainsaw, we'll take your house on stilts and off we go. However, what we decided is, we don't want to do that anymore. And we went to the bank and we said to them, we're going to build these homes. They're going to be on Papakaena land. They're going to be collectively their own tribally owned land. The people who live in the homes that own those homes will never own the land that will belong to the people. Will you give us some money? Not one bank in this country refused Ngati Whātua that money, which means that we had the ability to do all the design and apply policies that I think have been alluded to today. Here is what our homes look like. And we're pretty stoked about this. We have built 30 homes. 30 brand-new homes cost the Ngati Whātua Rākei $15 million. We have become the bank. We have allowed 30 families to come in. We've been privileged, actually, to invite 30 families back onto our tribal land. We owned some state houses. There were 10. We pulled those down and we replaced them with 30. What you will find in this particular development, they are all tribal descendants. 26 out of 30 are first-time homeowners. And 10 out of 30 are first-generation homeowners. What we'll also see in this is that on the same piece of land that we used to have two-bedroom state houses on, we have now gone from 10, like I said, 10 dwellings, and about 30 people to 30 dwellings and 150. So we have created a medium density solution to allow not only homeownership, but equally to bring people back onto their tribal lands and to connect with their community because it is their ancestral right to be amongst their community and to be loved and to looked after collectively. What we have also done is said that it is inappropriate and it's not on that our children would be going, would be raised in cold, damp and mouldy homes. So we've built our housing policy around our kids and we have absolutely no shame in doing that. So we have made sure that we have got the best materials there to keep our babies warm. What we do know too is that since we've opened these homes, the number of children who have gone in to the medical clinics, because we also have GP clinics, the reduction in preventable illnesses around rheumatic fever, around cellulitis and around mouldy. Those things that are incidents of actually mouldy, cold and damp homes has reduced significantly. What we're also saying too is that to own homes, you must have employment. So we are changing the social indices and landscape around Ngāti Whātua because we have 30 families and 150 people who actually come from homes where employment is the norm. And that is creating a ripple effect in this community that no government policy actually could ever do because the community has decided that that's what it wants. The other beautiful part about this is not just the economics, not just the way that a tribe invests in its people. It's also around culture. What we know in Kaingatūatahi is that of those homes, at least a half of those homes can speak Māori, which means we have nearly doubled the amount of people in our community who speak Māori as their first language. That's hot in my view of the world as the chief executive of our tribal development are. We're also finding that the quality of the home is significant. So we have just won in terms of the building. We have just won property awards in the New Zealand Property Council. We've also won some architectural awards that have gone offshore. We have used the absolute best in terms of the materials to ensure that they last longer than 50 years. We've also inserted what we call a put option because even though I think it's the centre of our universe, the chances are some families may choose to leave. So how do we ensure that they can extract the equity and move on to other bigger and brighter things? I don't know why you would, but some families will. And we have provided that opportunity there. And finally, in my last 40 seconds, I just want you to have a look, actually. Here is one of the homes that we've got here. This is... You'll see that we've also used all of our native... We've got a nursery and we've got one of the... One of a few, I think, organic nurseries in the city. And we have done all of the landscaping work there. We have tried to apply our views to sustainability in terms of what we do in stormwater and how we protect what goes out into the Waitemata. You'll see all of that has been factored into our design. So it's not just about the inside, it's about the outside as well and how we look after pākatoanuku. Anoreira, tēnā kouta katoa.