 Kia ora datu. Ma nama i gai t kiinewea royal. Roils io nama i nama i te piatara. Pa i 이야 mlevarri maia maia maia, ma ma i kaipa koro nama i rau. Te kaini kia i ni, i tiri maia maia – ten years, and then came back and worked for a—and then decided that my passion was anyone involved in the mariri economy and the mariri people in building the nation hood of mariri tribes. And so together with some friends we build a business very much like Chase, and so I come here humbly, I am, feel like I'm at a DAY meeting. I'm my first time here. Thank you for inviting me. I won't go through all of my problems, but just wanted to, of course, thank the organisers, Joseph and the invitation. I haven't met the brothers and everybody else yet, I'd love to meet you guys afterwards and of course love to have a conversation. Before we just let Shay have a chat about who he is and what he's doing, can I just say normally I do these things in presentation, I get to talk about the Māori economy a lot. I talk to a lot of, you know, accountants and investment guys and directors on boards and crown employment meetings and the environment I talk to gives us, lends itself to a certain type of discussion where I talk through the things that we do and my views of the world. What I'd really invite this to be is just a great opportunity for me to use this experiment as a learning experiment to test some of the thinking. So the problem is that's all a very closed world and the thinking doesn't really get that tested that much to tell you the truth. Just seeing the expansive programme and what you guys have been doing and of course Shay has been built in now to the zeitgeist of this group for a little while now so he'll be able to tell me whether we're completely off track or on the vibe or not. So I'm really just value having everybody from very, very different backgrounds who may not be actually really much aware about the stuff that we do, but just to test the thinking and bring some global thinking to it. So I really appreciate it guys. If you could contribute as much as you could into our conversation and test us. Kia ora tatou. Shay just asked, can I give a five minute overview of the Māori economy and that's actually physically impossible. So there's always in these conversations we've always assumed a certain level of knowledge. Appreciate this audience is a bit different. So this one is about the tribal groups of New Zealand and apologies for those who are going, oh my God, we're going to get a very, very, very basic one. These are about the tribal groups, the indigenous peoples of New Zealand, the Māori people structured across a number of different tribes, pretty much integrated into New Zealand modern economy. Having said that, a thousand year legacy, which they're trying to look at, how do we build in and prosper from that. Māori economy, various numbers are talked about, 35 billion, 40 billion, built by a number of economists, which you kind of look at it and you kind of screw your eyes a little bit because it doesn't make much sense to us working on the ground. A lot of land assets, a significant amount of land assets, some significant amount of what they call owning fish, how do you do that, I'm not sure. But in New Zealand somehow we magically managed to figure out some fish go this way and some fish go this way. We divided it all that up and there was a negotiation at the time because Māori went, hold on government, you're dividing up some fish. Why do you get to say that and why shouldn't we get to have some of that? So we apply here, if you're anyone who's in the fishing industry, apologise for simplifying completely. A system which is challengeable, but at least it has some sustainable notion around it, is that you only fish a certain amount of quota legally. And if you don't, you get fined. And the idea is to try and create a sustainable model. In practice, it can certainly be challenged as to whether or not it's doing it. But in theory, not a bad idea. Māori managed to grab some of that quota. There's various lands, of course, have been held, but if you look at it 120 years ago, 95% of the land held, New Zealand was held in Māori hands, probably less than 5% now. Shae helped me out on data. I'm useless at data. I normally roll on everyone else to give me this. There is a number of tribes primarily driven by a settlement process dealing with the government around reconciliation. You've seen this with First Nation groups in Canada and North America. You've seen it in some small places in South America and in Asia as well. New Zealand is seen as sort of a leader in the space. And I think we can hold our heads up high in New Zealand. I think we've given it a decent shot. It's always subject to the politics of the time. It's always subject to if I agree to this, am I going to get voted out in the next term election, which is very frustrating for the other side who's been sitting there for about 100 years waiting for this thing to get dealt with. Nonetheless, you've seen a pace. Anyone who's been watching local current affairs in the last 10 years, it's a very different... I'm 45. New Zealand looks very, very different from when I grew up. We have Māori language channel. We have various schooling institutions, Klongarei o Kutakopa, various others. And so part of that development of New Zealand and maturing as a country is trying to reconcile some moons and some issues and the idea is empowering some communities who are tribes and passing on some resources. Primarily they look like land and some cash. Having said that, so we've got about 25 settled groups. We're going to end up with that 30 for 7. That will drive an economic base to develop and implement some opportunities for those groups, which is the things that Shay and I deal with. Anything else I should say about Māori economy? Kia ora tatau. Tūrtahi i tika na me mihi hatu ki a koutou ngā raurangatira mai i taitenana mai mo tēnei hui huinga. Mē tautoko ngā mehi ki ngā iwi, ki ngā tangata i tiaki, i ane i whenua meh koutou ngā kaiwhakahairi o tēnei hui, norera mauri ora ki ā tātau. I think there's something quite powerful when we connect our heart and our minds to the work that we do. And so I just want to share a little bit around how I've found my place and my why and how that is very much centered in this concept of economy that we're discussing here these next two days. But in the broader context of how we actually create thriving communities. And so I think about my why and I look at my young cousins, my beautiful young cousins, my pākehā cousins, my Māori cousins. And I mean, don't be fooled. They can be naughty at times, but essentially they are who I'm doing what I do for because they are our future. So it's for this generation and the future generations. But I'm also very conscious of another reality, which is that we do live in a society where my Māori cousins are statistically going to be worse off than my pākehā cousins. And so that's kind of the heart stuff, the mind stuff and some of the statistics behind this idea that Māori are generally at the bottom of 80% of the wellbeing indicators measured by government. Māori youth are twice as likely to leave school with no qualifications, three times as likely to not be in employment and almost three times as likely to be convicted of a criminal offence. And I put a lot of this down to an intergenerational unpacking and deconstructing of a Māori economy. And so if that, by and large, has become, has been one of the systemic reasons that's created these kinds of statistics, how can we reverse that trend and actually grow Māori economies, Māori community economies, so that we can actually see thriving Māori communities and thriving Māori families, which goes back to the why I want to do what I do. So if we think about the theory of change, the how we do what we want to do, this is the theory of change that we use in our organisation Te Whare Huga Huga, which is essentially if we empower our Māori leaders, if we can build capability, lift aspirations, lift confidence, as well as help them focus on some of the right things that are going to make a difference in their community. If we can empower leadership, then what we're going to do is actually help grow community organisations. Because these leaders not only are they key leaders in their community, they're also sitting on land assets, which are owned by the collective. Guy talked about treaty settlements being one of those processes that's facilitated the return of assets, facilitated the return of land, facilitated the return of fisheries assets, ability to actually have an economic base with which you can do something. So if we're empowering leaders and we're growing Māori enterprises, we're going to start seeing enterprises that are successful, that are sustainable, that are at their core altruistic and that are returning profits to communities. And when we have this, we're going to see some thriving Māori communities. And we also already see this in small pockets. We're going to see these communities with more local jobs and employment opportunities. We're going to see sort of greater investment into social and cultural initiatives and programmes for young people, for old people. We're also going to see sort of a stimulation, I guess, in our rural industries. And we're noticing this in small pockets as well around how one Māori organisation may in fact stimulate a number of support organisations around it in terms of providing different aspects of the value chain. And we also see greater pride in these communities. And what this is essentially doing is creating a new norm or a new benchmark of success. We're seeing retained talent in these communities, retained profits in these communities and more self-determination. And so this is a beautiful idea or a dream of a theory of change. But as we learned more about the intricacies of making this work, what we found is there's a couple of gaps. And so gaps in a number of these intersections, but the two that we are focused on in Te Whare Hukahuka is around how we actually create a system that can empower and can build capability of leadership and then support the growing of enterprise, community enterprise, which is the economic aspect of this concept, to then create thriving communities. So it's very much linking the economic with the community aspects. And so that's kind of where we've focused our work. Now, Anakia Goodall stood on the stage a couple of days ago and mentioned that Māori business has a lot of hooks that could catch this nation in terms of not only our story, but how we do things. And I think he's definitely on the right track with that idea. And so what I want to do is share a couple of two ideas that I think are kind of unique around how Māori view the role of economy and some ideas on how we might use these as part of the story of New Zealand moving forward in terms of how we build economy and how we think about its role in our communities. I think if we just look at that diagram for a second, what we can see there is economy as an enabler. All it really is is one aspect of building community and improving communities, which I think really is what we care about. But often what we've seen in the mainstream way of looking at it and particularly in the way that colonisation has pulled apart the Māori philosophy around holistic outcomes and ensuring that community and economy are intertwined and planet is intertwined and stories intertwined. What we're actually seeing is a growing disparity around what our economy is actually generating for our communities here. And so if we go back to this idea that at its core economy should just be a way of sort of organising our resources to better improve our communities, then we may conceive the way that we actually run our economy quite differently. Now, I have a view that we actually live in a time where colonisation is still happening. And while it may not be colonisation with guns and armies, it's very much colonisation of mindset. And unfortunately we still see this perpetuated with Māori community organisations. The very philosophies that they stand for are actually not necessarily able to be played out. And this may be because of the sorts of structures that government imposes on them, the sorts of regulations that they have to be cognisant of or work under, as well as the kind of wave and approach that economy has viewed in relation to community. So the mainstream approach tends to be, and the advice that Māori tend to get from accountants, is around go out and make money. And once you've made money, then you can use some of that money to do great things in your community. But that's the antithesis of a Māori approach, which is, well, we care about a flourishing community. We care about a flourishing tribe. And so let's get really clear on what that looks like. And then let's go out and build the economic system and the economic base that's required to generate that. So while it may be a very small tweak, it's a fundamental flip on the way that we actually think about the role and the purpose of economy. It's not an end in its own. It's merely a means to the end of creating greater communities. And the last point I just want to talk about is this ideal or the concept of holistic sustainability as opposed to siloed thinking. What we notice in working with some of our philanthropy partners and even in social enterprise is that there tends to be a siloed way of going about things or a binary kind of approach about things which is like we're going to fund or be focused on education or poverty relief or creating better environmental impact. Whereas that in its nature is still very siloed. In a Māori philosophy, you could not separate any of these components and in fact the strength of the system rests upon all of these aspects being present and sustainable. And so in all of the projects we take on, we have to ensure that we can prove that there's going to be environmental outcomes, not just maintaining the environment but actually improving it. We have to prove that there are the scientific processes and systems in place that are going to enable it. We have to prove that it's going to facilitate and lead to greater community outcomes, whether that be in terms of jobs, whether it be reinvestment back into the community, whether it be creating more pride. And we have to prove that there's going to be an economic model or a financial base that can sort of fund all that. But I think the key idea for me here, outside of the idea that this is holistic sustainability, is actually the role of the economy or the financial component to the system, which is that it exists only to fund the other areas. So again, it just shows the way that we might prioritise the role of economy in terms of creating better environmental and cultural and community outcomes. So those are just some ideas on another way we may conceive the role of economy here in New Zealand using an example that is very much part of our story here in New Zealand, an indigenous story. And it kind of touches really on some of the points Josh was making about when we look into the future, what might we see as an alternative model, and it's about how we actually build networks of communities taking stock of what they have and actually building sustainable models out of that. So those are just some ideas, but we're very much wanting to understand what gaps we've missed or understanding what areas are still up for debate and sort of addressing some of those three questions. Thank you very much for your time.