 Ngamihi atu kia koutou. Greetings to everybody from the far north, from Ngāti Kahuwe up there in the far north and also from Māori studies. Now, this project that I've been heading for, well, since 2009 is about constitutional transformation in this country. The name we have Mātika Maiautearoa was given to us by an elder, a kaumātua from Taranaki who was brought on as an expert onto the project. And this diagram you can see here is actually the logo for our group that was given to us by the young people. Because when you're looking at constitutional matters it's probably not my generation that's going to be doing this stuff or even my children's generation, it's going to be the grandchildren who are going to be doing the nuts and bolts of this. So we asked them to visualise and then put into logo form a country that, in which the balance was restored and I'll talk to you about what I mean by the balance restored. And this diagram talks about from the top to the bottom, that's teka maui, the North Island and how when you've got it balanced properly where Papatūinuku the Mother Earth has properly looked after and able to look after people how everything from right down beneath Papatūinuku right up to the heavens is all in balance. So what was the problem that we had to address? It's one that Māori have had for over 150 years. And that is our constitutional powerlessness. And a body that I serve on as a result of being the chairperson of my iwi is National Iwi Chairs Forum. At the moment there are about 70 iwi chairs that serve on that body. We come together to try and address common issues that we're all confronting and to try and help each other and find solutions over it. And what we found after a few years which we'd known for a long time was that we could not at the end of the day make any real difference to the injustices, the inequalities, the denial of rights, land and resource confiscations that go on to this day, the racism, the deep, deep bitterness amongst our people over the imposition of the Treaty settlements process, we could not address them. And that was making our job extremely difficult, extremely frustrating. The one thing that Jane was talking about about the TPPA was just one of many of the issues that we just kept running into a brick wall over and no amount of talking or trying to be nice or anything like that actually produced any difference. It just ran us round and round in circles. And so the matter of constitutional transformation which is quite different from constitutional change, constitutional change is when you fiddle with what's already there and try and make things a bit better. Constitutional transformation is when you start all over again and try and do something that will fix up the huge problems you have. So this decision about the need for constitutional transformation is not new in Maridom. We had three huge hui's gatherings in the 1990s that said this had to be done, but then of course we didn't have the resources to do it. Then along came the foreshore and seabed and that really motivated us to come on and hurry up and do the job. So it's required to reinstate the balance between mana Māori motuhake. Now it's often referred to as Māori sovereignty, but it's what was protected under te tiriti o waitangi and that is our power and authority within this land as the original people of this land and we are responsible for this country in that respect. So it's the balance between that and British kāwanatanga. The British governance that we agreed that they could have over British subjects and over other immigrants and that balance was set out very, very clearly in te tiriti and if that balance had been upheld we wouldn't have the horrific problems we do in the Māori world at the moment. So we were looking for constitutional transformation that would restore that balance and get you back to that diagram that the young people came up with. So the research question became what constitutional model for Aotearoa would restore the balance between mana Māori and the British kāwanatanga and be based upon, now there are three very important areas that had to be based on. First of all there is tikanga. Now tikanga is often translated into English as protocol but in actual fact it's our legal system. It's the first legal system of this country and it is the one that remains to this day even though it's not formally recognised. Kawa is another term in the north we use tikanga and the other is where they use kawa. So that's why I've got both of them there. It is our Māori philosophy and law. And then this incredibly important document that colonising historians, colonising governments have chosen to say it doesn't exist but I'm afraid it does. He haka putanga o te rangatira tanga o o new terini, the Declaration of Sovereignty of New Zealand of 1835 and I know that most New Zealanders don't even know that this exists. However the Waitangi Tribunal held a hearing and came out with a report confirming that this is fundamentally important to this country. And that stated that the sovereignty of this country lies in the hapū, not the iwi, the bigger organisations but in the hapū. And that was signed in 1835 accepted by the British Crown and then the consequence of that was the treaty that allowed British immigration in here on the condition that the haka putanga remained and was upheld and that the British governed their own people. But we also looked at other indigenous human rights instruments which enjoy a wide degree of international recognition and in particular there is the United Nations Declaration on the Rights of Indigenous People but we also looked at the Sami examples, the Bolivian examples in particular. Now the research team itself was established in 2009 by the National Iwi Chairs Forum. It is called, as I said, Matikimai Aotearoa, it means rise up. Rise up and get yourself going to get things sorted. We are the independent working group on constitutional transformation. It is convened, this is a really odd thing. The National Iwi Chairs told me I had to chair it because they needed somebody who could cope with the academic intellectual type stuff that was needed but really the expert in this field is Moana Jackson and he is what I would call a legal philosopher. Would that be right, Jane? Magnificent mind on this man. Now the membership was the best constitutional or Maori law brains that we had in Maoridom. When we asked Iwi to send us their experts, guess what, they sent us a whole lot of Western trained lawyers and it wasn't actually what we wanted but hey, they were very, very good. What we wanted was those trained in Maori law so we had to co-op those. We asked the urban Maori authorities to come in. We ended up with a total of 40 members. They came and went because unlike university projects that we do, research projects that we do, this was all voluntary. However, in the development of the model there were really clear rules. We had to attend gatherings throughout the country which were convened to discuss this new constitutional model. Each hui we would introduce the topic briefly and then work on a questionnaire in groups and it took us a year to develop that questionnaire. Asking simple questions like if you could make a decision about your life tomorrow, what would that be based on and how would you make those decisions because that's all a constitution is. It's a set of rules that you all agree to abide by. How you have to ensure that Maori can develop the model and then we had to report our engagement and progress back to the National Iwi Chairs Forum. It meets four times a year and our final research report was originally due in 2013. We ended up doing it in 2016. Funding provided mainly by a philanthropic source and by Ngapai o Te Maramatanga here. It was the JR Mackenzie Trust that funded this in the end as Jane was saying, you get on and do the work and the funding comes after. The work to date, I'm out of time, 252 hui around the country because you've got to engage all of Maori. All hui were transcribed, questionnaires analysed. The basis of the final report, the interviews with individual experts to check the interpretations. This took over a year. Report was tabled February this year where six possible models were proposed and recommendations made for further work. All the recommendations were accepted. We are now having further hui around the country. And the report, there it is. That's the report there. 125 pages of the most beautifully written constitutional arguments. Ki ora.