Archive for the ‘Speeches’ Category

Held at the  Malaeola Hall, Mangere

Sa’afiafiaga ma le Fa’afetai i le Au Lakapi Taitaofitu a Samoa ua Siamupini i le Lalolagi

Ua ou fia tu i luga ose mauga ma ou pese i lenei po. Ua ou fia pese i lou fiafia. Ua ou fia pese i o’u lagona faagaeetia. Ua ou fia pese i lou agaga faafetai. Aisea?

Ua tele tausaga o tatou mulimuli ma tapuaia taumafaiga a tamaalii ia. Ua tele tausaga o tatou matamata i le TV i le tapuaiga o le au a si o tatou atunuu po’o fea lava i le lalolagi o loo ta’aalo ai.

E fia tausaga o tatou faitio pe a pau le polo, pe misi le pu’e, pe vaai atu o sela mai. E fia tausaga o tatou faitio i le faiaoga pea faaletonu le tapenaina o tama taaalo mo lenei faagatama.

Ao ua a nei? O lenei ua sii Samoa o se tamai atunuu i le vasa Pasefika ma tuu i luga o le fa’atumutumuga o mauga maualuluga o le lakapi ta’ito’afitu o le lalolagi.

Ua siamupini Samoa! Ua ou matua lagona le mitamita tele ma ua ou fia pese ai i le pese o le “We are the Champions”, aua ua siamupini Samoa i le lalolagi.

Ua le auala Ausetalia. Ua le auala foi Aferika ma Niu Sila oni atunuu e lelei le tamaoaiga ma mafai ona latou faatinoina ni tapenaga o a latou au taaalo e sili atu i nai atunuu vaivai, e iai si o tatou atunuu.

O’u te manatua ai lea o le tala ia Feepo. Faimai ua patipati taoto Feepo ina ua maua tala i lona atalii o Leatiogie, ua sao mai Amouta, ua sao mai Amotia, ma toe mulimuliane ua sao foi i le malae nai Moamoa. E iai le aso lenei.

Se ua malietoa, ua malo tau, malo le tauivi, malo le finau. Fa’amalo le fa’aea atunuu. O lea ua outou fa’ati’eti’e Samoa i le faatumutumuga o faamoemoe.

O lea la ua afifio mai lo tatou atunuu ua aofaga potopoto i lenei po. Ua afio le afioga i le Hai Komesina, le afioga ia Asi Tuatagaloa ma lana masiofo. Ua afio le afioga i le Konesula Aoao o Samoa, le afioga i le ma’upu taulagi, le afioga ia Faoolotoi. Ua afifio foi o’u uso a faipule o le Malo Niu Sila. Ua afifio foi sui mamalu o le pulega e faasino ia Manukau. O loo susu foi le paia o le aufaigaluega a le Atua, i susuga i faafeagaiga i fata faitaulaga e fia o loo talaia le tala lelei i itu e fa o Aukilani Aoao. O lea ua afifio aiga , uo ma e ua masani.

Ua afifio le paia i aiga e fia o Samoa. Le paia i Aiga o Tupu, Aiga o Nofo, Aiga o Papa, ma aiga na tafaifa ia Salamasina. Le mamalu ia Tumua ma Pule, Ituau ma Alataua, Aiga I le Tai ma le Va’a o Fonoti.

Vaeatu le tapuaiga mamalu o le Malo Tutoatasi o Samoa i le Ao Mamalu i le Ao o le Malo, le Afioga i le Tuiatua Tupua Tamasese Efi, faapea le Palemia ma lana Kapineta.

Ua afifio mai lou atunuu i lenei po, e momoli atu le lagona o le fiafia ma le agaga faafetai ona o taumafaiga a nei tamaalii o Samoa ua tino mai.

Ma o le a tatou pepese iai.

Ua fa’afetai,
Ua fa’afetai,
Ua malie mata e vaai.
Ua tasi lava oe,
Ua tasi lava oe,
I lou nei faamoemoe.

Ou te fia faafetai foi i le afioga ia Aiolupotea ma le afioga ia Vui ma le faalapotopotoga o le NZ Samoa Rugby Sports Club. Fa’afetai i lo outou faamaopopoina mai o Samoa mo lenei avanoa matagofie. Fa’afetai ua faatino i Magele o lenei faamoemoe, ua onomea ma talafeagai aua o Magele o le faitotoa o Niu Sila.

I am grateful that this event is being held here in Mangere.

I want to stand at the top of a mountain and sing tonight. I want to sing about how happy I am. I want to sing of how proud I feel. I want to sing an express how grateful I am. Why is that you may ask?

For many years we have followed and supported these players. For many years we have watched them on TV as they represented us in the different countries throughout the world where they played.

How many years have we complained when they dropped the ball, or missed a tackle or they just seemed tired and unfit? How many years have we criticised their coaches for not preparing these boys well for their games?

And now what has happened? A small island nation called Samoa has been lifted to the top of the mountain in the sport of 7 aside rugby. Samoa is the world champions of the 7 aside rugby. I feel a tremendous amount of pride in my heart and I wish I could sing aloud the song, “We are the Champions” by Queens, as Samoa are the champion of the world.

I remember the story about Fe’epo. He could not sit, walk, or travel, but had so much love and support for his son who was involved in the brutal sport of “club fighting”. Fe’epo requested runners to tell him every detail of each fight.

Each time he heard the news, it is said he clapped his hands in delight while lying down, when his son Leatiogie battled his way from the battlegrounds of Amouta and won. He clapped lying down when he heard his son had won the battles at Amotai and finally winning in the battleground of Moamoa. This is an appropriate story for tonight. We all feel like Fe’epo.

Good job that Australia missed out. South Africa and New Zealand also missed out. These are countries that have the economic means to prepare their teams well for the international stages, unlike small countries like Samoa.

You are brave warriors who have so bravely fought with such courage and boldness. You have lifted your country in the world arena and have inspired us all and have given hope to future generations.

And so tonight your people have come to acknowledge you. We have all come to celebrate. His excellency the High Commissioner of Samoa, le Afioga ia Asi Tuatagaloa and his good lady. His excellency the Consul General, le ma’upu taulagi, le Afioga ia Faoolotoi. My parliamentary colleagues of the New Zealand parliament are present, and so are Manukau City Councillors.

We have the reverend ministers of the various churches that preach the Gospel to the four corners of the Auckland region. Your families, friends and supporters are here tonight. All of Samoa in the Auckland region are here.

I acknowledge here the honorifics of all those present.

Le paia i Aiga e fia o Samoa
Aiga o Tupu, Aiga o Nofo, Aiga o Gafa, Aiga o Papa,
Aiga na Tafaifa ia Salamasina
Le mamalu ia Tumua ma Pule
Ituau ma Alataua,
Aiga I le Tai ma le
Va’a o Fonoti

And we will sing for you our song of gratitude:

Ua fa’afetai, ua fa’afetai,
Ua malie mata e vaai.
Ua tasi lava oe, ua tasi lava oe,
I lou nei faamoemoe.

Well done to you all. You make us all so proud, and this is such a fitting end to the Samoan Language Week.

I acknowledge le Afioga ia Aiolupotea John Roache, President of the NZ Samoa Rugby Sports Club and his Secretary le Afioga ia Vui for organising this event and for bringing us all together tonight.

Thank you for holding this event in Mangere. It is very fitting and appropriate that we are in Mangere the Gateway to New Zealand and the centre of the galaxy.

Ia soifua.

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Held at the Hotel Grand Chancellor, Mangere

To welcome His Excellency Syed Ibne Abbas, Pakistan’s new High Commissioner to New Zealand

You excellency, my parliamentary colleagues, distinguished guests, friends, ladies and gentlemen

I am delighted this evening to join with the Chairman, President and members of the Pakistan Business Forum to be part of this significant occasion.

It is my pleasure as the local MP to join with friends and leaders of the Pakistan community to formally welcome you to my place, Mangere the Gateway to the Nation and the centre of the galaxy.

I have greeted you in some of the different languages that are spoken by over 180 ethnic groups that live side by side in Mangere, in Manukau City and throughout the Auckland region.

That will give you a taste of the diversity of cultures and languages that exists in this wonderful place of ours.  It is one of the strengths of this region to speak different languages, and we are comfortable with it, and accommodate one another in our communications.  I have even used Maori to welcome you even though I myself am not Maori.

I call Mangere the Gateway and the centre of the galaxy because the local international airport enables New Zealand to touch the rest of the world, which is good for international business links as well as strengthening links with families and friends who visit us from all over the world.

The diversity that exists in Mangere provides the depth of richness that does not exist as strongly anywhere else in New Zealand.  The Pakistan community is one community that contributes significantly to the richness in this region and indeed throughout Aotearoa New Zealand. 

It does so through the Pakistan business sector trading not only between New Zealand and the original homeland, but the growing trade between New Zealand and some of the Pacific island nations.

It also contributes through culture, language, food and personalities like my friend Pakistan born Dr Ashraf Coundhary who is a member of the Labour party.

Your excellency, I hope you get the opportunity to visit some of the sites in Mangere and around this region.  We have Villa Maria an internationally renowned winery that has won many international awards for best wine, just around the corner from here.

Not too far from here are the local Otuatua stonefields which provide evidence of Maori occupation in the local area for the past 200 years, and contains a record of over 100 years of European farming.

There are many good eating places in the area with that particular spice you may be craving for as well.

But if you simply want to buy a car I would recommend you to Mr Ghulam Murtaza Chouldhary the owner of GM cars, or to Mr Nadeem Ashraf the owner of Tarnica Cars.

I could also recommend you to a good Pakistan business that can assist you with buying a house in Mangere or better still to design and build your own house.

Your excellency, before I sit down I want to share with you and the Pakistan New Zealand Business Forum a dream I have been promoting in our local schools. 

For many years, Papalagi people have been trying to assimilate us into European culture.  In this region, we have assimilated Papalagi people into our own culture through our sons and daughters marrying their sons and daughters.  Their children, our grandchildren, are beautiful and gifted, and will become future leaders of this country.  One of them will become Prime Minister of New Zealand.  Another could become Mayor of the new Auckland supercity.

Who is to say that in the year 2030 that one of your sons will not become Prime Minister of New Zealand?  Why should it not be that one of your daughters will become the Mayor of the Auckland supercity in the year 2030?

There is nothing to stop your children and mine to achieve these things.  Our children will become the future leaders of this country of ours, and we must prepare them for this role and responsibility.  I sincerely believe this.

It cannot be the National MP Mr Kanwaljit Bakshi, as after last Thursday’s budget, his government will become a one term government.

And although my colleague Dr Ashraf Choudhary is a senior MP to both myself and Mr Bakshi, it cannot be him either, as he is in the twilight hours of his life.

It will be one of our children.

Your excellency, welcome once again to Mangere the Gateway to the Nation and the centre of the galaxy and I wish you good health and an enjoyable evening.

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Greetings and my acknowledgements to everyone present.

I am privileged this morning to share my reflections with you on ANZAC Day.

Each year Australia and New Zealand celebrate ANZAC Day as the two nations’ Memorial Day for their citizens who died in the two World Wars & in the series of smaller conflicts each nation took part in.

April 25th is the date that the Australian & New Zealand Army Corps landed at Gallipoli, in Turkey.

I understand that this was the first time that the two nations’ troops went into combat as distinct national forces.

Commemorations of the landing began in 1916, and after WWI NZ (like Australia) established ANZAC Day as the National Day of commemoration for all our war dead in the Great War.

With the onset of World War II, ANZAC Day was expanded to cover all servicemen and women who died in the service of their nation.

So it is today, ANZAC Day commemorations include those who died in South East Asia, Korea and on peacekeeping missions since the 2nd World War.

I am one of many in my generation, born after the two great wars, that has very little experience, if any, on the subject of war.

I have never been involved in armed conflict. I know people who have. But the closest I have ever been to war has been playing video games and watching the movie Saving Private Ryan.

The closest I have ever come to a war-zone is visiting relatives in Los Angeles or accompanying our police patrols some years ago.

I can only imagine what it must have been like and even then I’m sure my imagination and the reality of war are not the same thing.

Consider a quote from a reproduced newspaper report of general events of the battle of Gallipoli,

“What could convey to the reader, who was not there, the terrible agony of a bullet in the stomach, of being blown to bits, bayoneted, drowned, suffocated, or buried alive, of lying badly wounded under the hot sun in no-mans land, alone & beyond hope or the help & comfort of comrades, dying of typhoid, blood poisoning, gangrene, meningitis, dysentery, or pneumonia? Or of seeing these things happen to friends around you.”

Despite the graphic description of what actually happened to many soldiers on the field of battle, I suspect it is still very difficult for many of us to fully comprehend the depth of horror and the tragedy of war.

I have found attending these ANZAC commemoration services in New Zealand, Australia and throughout the South Pacific islands, that I have begun to gain a greater understanding of what it must have been like. For me, ANZAC has become a day of humility and a day of gratitude.

This being Sunday, the Bible tells us that the greatest love of all is when a person is prepared to lay down his or her life to save the lives of others. Last week, many of us celebrated Easter, and the death and resurrection of Jesus Christ teaches us the act of agape, of charity or Godly love, when he gave his life for the world.

The Servicemen and women whose lives we honour today in my view also committed an act of love.

They died not only for their families and friends, but they also died for total strangers. Generations of strangers yet unborn during their time. Strangers like me. Generations like yours and mine.

They died in their efforts to safeguard certain ideals and values. The ANZAC soldiers paid the ultimate price for believing in ideals such as freedom, courage, honour, sacrifice, law & order, peace and prosperity for all.

We know this because the men & women of the ANZAC era, lived during a time of chivalrous ideals.

They lived in a time of duty above all else, of duty to god, for country, for family and community.

They lived in a time of right and wrong as clear as black & white.

Some of us might say that these beliefs belong to a bygone age.

But these ideals and values have formed the foundation of democratic societies all over.

These ideals and principles are accepted as truths by millions of people throughout the world. And like all truths, they remain the same today, as they were in yesteryear.

I congratulate the young people who are in attendance this morning.

Thank you for being here. I believe your presence today brings honour to this occasion. It reaffirms to both the living and the dead that the sacrifice and service of the ANZAC soldiers was not in vain.

I want to say to you and to those like myself who are learning about ANZAC Day.

Our ANZAC commemoration service today is to honour and respect the memory of the lives and service of men and women who died for their country & community.

For those of us who do not have a close or direct connection to the service men & women of these past wars, we should consider ourselves very fortunate.

We have been spared the pain of losing a loved one or losing many loved ones.

We have been spared the anguish of not having to sit and wait for a telegram that would deliver the dreaded news of “killed in action”.

We have been spared the horror of nightmares that come from never knowing when someone is “missing in action” or never seeing the gravesites of family members on the other side of the world.

I imagine the men and women of the ANZACs belonged to families and communities no different from ours today. They were sons, brothers, and fathers, or daughters, sisters, mothers, and spouses.

We remember them and their death not because there is glory in dying

But because there is glory in their belief in sacrifice for others and for a better world.

There is no glory in war and we do not, and should not, glorify war in our services.

We glorify the belief in duty, honour, sacrifice, protecting our loved ones, and service to ones country and community.

We glorify the honour of service to our fellow human beings, irrespective of their race, colour, culture or religion.

I think if we are to honour the ANZACs of the great wars, we must challenge ourselves to find ways of serving our country and communities today.

I’m not suggesting that you join the army today and leave your loved ones, albeit it is a honourable career pathway.

I am simply saying that we should consider and look around at our present environment, our home, our streets, our town centres, and our local schools.

There are many local issues and there is so much need, and so much work that has to be done.

What service can we provide that can add value to our community?

I believe we should renew our personal commitment to the principles and ideals that the ANZAC soldiers died for. For freedom, for service, for sacrifice, for duty, for mercy, for charity, for God and for Honour.

This is what ANZAC Day means to me.

I want to pay my personal tribute to the ANZACS soldiers of old.

In the Samoan culture, when someone of significance passes away, the orators and young men perform a ritual called, “Tatala le Lagi”. Tatala le Lagi, literally means to Open the Heavens. It is a chant or call on the Heavens to Open their doors for the dead. It acknowledges the dead as living in another environment.

It is a ritual of respect for the dead and honouring their time on earth. It is also a ritual that acknowledges the eternity of life, that the dead are with us.

It is a call to remember those who have died.

Tulouna le lagi

Tulouna le taape o papa

Tulouna le lagi

Tulouna le gasetoto o le la

Tulouna le lagi

Tulouna le tafea o le tauofe

Tulouna le lagi

Tulouna le to o le timu

Tulouna le lagi

It is my prayer that we and our children will live lives worthy of the sacrifice made by the servicemen & women of the ANZACS.

It is my hope that we do not forget their ideals and values.

I thank all the servicemen & women who are with us this morning including our police.

I also want to acknowledge that this is the last time that we will hold our services under the banner of Manukau City Council. I therefore want to acknowledge all Mangere councillors and community board members, both past and present, who over the years have contributed to our local community.

I thank Rev Les Dixon and his team of organisers who continue to bring us together so we can collectively celebrate as a community ANZAC Day and what it means for us.

Thank you all. Ia soifua ma ia manuia. Kia ora tatou katoa.

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Introduction

Hello every one, I am from Aorere College, my name is Priyanka Chand, I am seventeen years old and I am Fijian Indian.

At school I am Prefect and team leader for Library and the school health council.

At school the subjects I take are; biology, chemistry, physics, maths with calculus and English with literature. I enjoy, making friend, helping people and getting hands on experience. 

Some of my personal achievements that I would like to share with you are that; for the past two years I have worked with the University of Auckland, in their youth teaching team, where I work side by side with at least 4 health professionals at a time.

 And last year I received a scholarship by DECISION REACH OUT (toro mai) TRUST, to go on a 5 day outdoor adventure challenge.

And last but not the least my family. My family consists of me, my younger brother, and my parents.

 SPEECH

These are common issues youth face today;

  • Alcohol
  • Drugs
  • Teenage pregnancy
  • Peer pressure
  • Street gangs
  • Abuse
  • Unemployment
  • Truancy
  • Tagging
  • Dropping out of school and
  • Family Violence

 

Today I will focus on the one issue that I believe is the contributing cause to why our youth are involved in the fore mentioned issues.

 I will talk about FAMILY VIOLENCE

 

  • According to the New Zealand Police Statistics the number of murders related to family violence, between 2000 and 2004 were; 56 women, 26 men and 39 children.

 

  • Total recorded violent incidents and offences where children were present. In 2007 it was 34,812 and in 2008 it increased to 36,450.

 

Mortality in children and young people as a result of assault

  • From ages 4 weeks to 14 years of age, the total number of deaths in 2002 was 8, in 2003 was 2 in 2004 was 13 and in 2005 was 4.

According to these stats family violence is huge. It results in death, kids being emotionally scared. When youth are introduced to family violence, the message they’re getting, is that it is ok to go around beating others up just because they have seen their parents practice it. Family is the place where the youth are either made or broken. The actions that youth take today are influenced by their families and as they grow older they are also influence by their friends.

Now how can we prevent this from happening? Support groups such as; Tamaki Ki raro trust and Genesis youth project should be highly recognized in school. This could be done by putting up postures or addressing it to the whole school during an assembly.

Youth who are affected by Family violence could go and see their social workers at school or even talk to someone they trust and know would help them out. When this issue is identified by a social worker, the youth and their family could go into the various counseling groups that are available.

Even though such groups are available I believe that if we have workshops were different families could come together and share their experiences and participate in team building exercises and trust building activities. This would have a positive outcome, since the family members would be spending valuable time together.

  • We could also have a shelter for young kids; they could come and stay there if they are being affected by family violence. And once the problem at home is solved they could move back in.
  • We could also have the neighbors, get involved by having as similar organization as the neighborhood watch
  • We could have self defense classes at a lower rate for kids of all ages to help them learn techniques that would help save their lives if their caught up in the middle of a family violence.

Since one of the main causes is family violence, that lead youth on the wrong path. It would be easier to deal with the root of the problem then to deal with the after shock of it.

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Pasefika Festival Speech – Saturday 13 March 2010

Posted by admin On March - 13 - 2010

 

Every year Labour comes to Pasefika Festival to celebrate with you, to offer our gratitude and our support to the Pacific Communities for all you do and the on-going support you give to us.

March is now officially the Pacific month in the greater Auckland region.  It is a month where all things Pacific especially Pacific arts, dance, cultures, foods & flavours are showcased for the rest of the nation to see.  Aotearoa New Zealand and tourists from across the world get to see the vibrancy & diversity of Pacific peoples and the value added to the fabric of New Zealand society today.  For Pacific people in Aotearoa, New Zealand, and from across the Pacific region, it is a time to be brown and proud. 

Numerous forums, movie shows, and art exhibitions with a Pacific focus have sprung up over the years in March.  However, the Pasefika Festival at Western Springs and the Secondary Schools Polyfest at Manukau remain the two iconic features of the Pacific month.

When one watches the various performances on stage from traditional to contemporary, at either the Pasefika Festival or at the Polyfest, I am confident that you will agree with me when I describe the Pacific as a nation that is “young, beautiful, and gifted”.

Since the early arrivals from the Pacific islands to the shores of the Land of the Long White Cloud, Pacific people are on a beautiful journey where they have conquered many obstacles and are firmly making Aotearoa, New Zealand their place or home.  Our home.

Pacific people have conquered sports with Bryan Williams, Bernice Mene, Inga the Winger, Linda Vagana, the Iceman, Beatrice Faumuina, Valerie Vili, Tana Umaga and Mangere’s very own David Tua.  Many more follow in their footsteps.

Pacific people have conquered music with Ardijah, Dawn Raids, the Fuemana’s, Nesian Mystiks, Scripe, Savage and many, many more who have become household names in New Zealand, Australia and the USA.  And there are many, many more who follow this pathway.

Pacific people continue to make their mark in all areas in academia, business & politics and for a relatively small population they have managed to punch way above its weight in changing the fabric & psyche of New Zealand society today.

All of this despite the many obstacles thrown up by strict border controls, English as a second language, institutionalised racism, cheap fatty turkey tails, corn beef, and lamb flaps, loan sharks, high death rates from smoking, alcoholism, pokie machines, church donations & faalavelaves, domestic violence, sexual abuse, and low wages.

I suspect these challenges will continue to be with us for a very long time but I am heartened to see the younger generation stepping forward to take up these challenges.

Whether New Zealand fully accepts us or not, it matters not.  Pacific people are here to stay, and this is our place, our home.  Our children will marry their children and those children will be brown, beautiful and gifted and will become the future leaders of New Zealand.

In order to prepare the young generation to take up their rightful leadership role in the future of New Zealand, we must position them carefully to take up their place.

I know of no other way to do this than by ensuring that our young people stay in school, go to university or polytechnic, take up an apprenticeship scheme, or take up a course, and get an education.  It won’t happen unless we plan to do this.

Pasefika Festival is our time as a community to plan for the future.  We must plan for change.  We must plan new strategies to overcome the constant challenges that beset so many of our families.  We must plan for success and how to deal with it.  After all it is our journey and we must be in control.  With those plans, our journey will achieve what every parent wants for their family.  Success, joy and happiness.  Happy Pasefika Festival everyone.

This year is a particularly important year because of the new Super City which will take over in October.  I’m not going to tell you who to vote for, that’s up to you. But in the South we are united in whom we believe is a man with a big heart for Pacific people and the rest of the Auckland region.

All I would ask is that you register your whole family and make sure you vote in the Local Body elections in October.  We need to be very picky about who becomes the Super Mayor for Auckland as that person will make decisions that will impact on how much we will pay for our rates, libraries and swimming pools and other services.  Choose wisely.  If you don’t vote you won’t have complaining rights.  Get involved in the Super City discussions and make your views known.

May I take this opportunity to thank our Pacific community for the wonderful support, encouragement and loyalty that you give to the Labour Party and my fellow MP colleagues. Metaki maata, Vinaka levu, fakaue lahi atu, malo aupito, Faafetai le tapuai mai.

Ends.

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Speech by Labour Leader Phil Goff, 28/01/2009

Posted by admin On January - 28 - 2010

 

L1057Parliamentary colleagues:

Nanaia Mahuta and Sue Moroney

Darren Hughes and Grant Robertson.

 

Ladies and gentlemen

 

Thanks for coming along to join me.

Today I want to talk about some of the economic and social priorities that Labour will be fighting for this year.

We are entering 2010 after a tough year – a year of job losses, and for a lot of working people – a wage freeze.

This year, every major economy – every G20 economy – is out of recession.

New Zealand was fortunate to enter the slow-down with one of the lowest levels of unemployment in the world, and one of the lowest levels of government debt.

New Zealand was well-placed to deal with the global recession, which was much shallower and short-lived than earlier feared.

Westpac has said in its latest commentary that, after past recessions, New Zealand has grown at up to six per cent a year.

A six per cent growth in wages would mean a weekly pay increase of $57 for someone in an average full time job.

The International Monetary Fund yesterday said the global economy is recovering faster than previously anticipated. The world economy will grow at around 3.9 per cent this year.

So New Zealand can also expect strong growth – even without any plan from the government.

That should deliver tens of thousands of new jobs and more money in people’s pockets.

So today I’m here to say the recovery has to benefit hard working New Zealanders and kiwi families.

The benefits of economic recovery and the proposed tax changes must be shared fairly.

2010 needs to be a recovery for the many, not the few.

Labour’s priority is to make sure opportunities are there for people who are prepared to do the work.

Today people who are unemployed don’t physically line up in a dole queue for the unemployment benefit.

But last week we did see unemployed people standing in line, desperate to find work.

Over two days, three and a half thousand people queued in South Auckland for 150 jobs at the new Countdown supermarket.

I challenge anyone who thinks unemployed Kiwis don’t want to work to watch those pictures.

Last year an employer told a meeting that unemployment was a great opportunity to wind back wages and conditions in the workforce.

Many of his colleagues at the meeting agreed.

I hope they all watched those pictures and understood the effects of what he was actually saying.

That’s why dealing with unemployment needs to be a priority for this Government.

In practice, the National Government wants to want to sit on the sidelines doing nothing – hoping that economic recovery will bail them out.

2010 has to be the year for those who, last year, made sacrifices, lost jobs, had their hours reduced, and battled to have something left over for their families at the end of the week.

It can’t be just party on the top floor, while everyone else does it tough.

The National Government must manage New Zealand for all New Zealanders, not just for a privileged elite.

You would have thought John Key yesterday might have delivered something more than 25 cents to people on the minimum wage.

How can you raise and support a family on that sort of income? How can people hope to pay their bills at the end of the week when rent, power and doctors’ fees are going up – and they get a miserable 25 cents an hour extra.

What the lowest paid are getting doesn’t even compensate them for the rise in the cost of living over the past year.

By the time they’ve taken out tax, and put up ACC levies, how much is left?

At the end of the working week, you would be lucky to have $6 – that wouldn’t even cover a packet of Weetbix for the kids.

If you do an honest weeks work, you deserve a living wage.

That’s why Labour will introduce a bill to increase the minimum wage to $15 an hour from next year.

Compare the pay packets of those on the lowest wages with what’s going on at the other end.

The chief executives of New Zealand’s top companies get paid fifty times the minimum wage – and twenty-five times the average workers’ income.

I want everyone to do well.

 But the gap between those at the top and most New Zealanders has grown too large.

If we’re going to tip the balance back towards Kiwis who are doing the hard work; in favour of the many, not the few, then the one place the government could show leadership is the public sector.

Since 1997 state sector chief executive salaries have increased by an average of 90 per cent. That’s over eight per cent a year – or more than twice the rate of inflation. 

Remember – if you’re on the minimum wage this year, you’re getting less than the rate of inflation.

The government is freezing the wages of many of those who clean schools and work in our hospitals.

But there’s a different rule for state sector chiefs.

They get paid about the same as their Australian counterparts, despite the difference in size of their jobs and departments.

Under Labour no public service chief executive should be able to be paid more than the base salary for the Prime Minister. 

Just under four hundred thousand a year should be enough to attract good people who believe public service means just that.

I am not going to cut existing salaries, but we will introduce a cap on new salaries at the top.

Labour says the entire workforce is deserving – not just the CEOs.

We are not alone in coming to this conclusion.  Even the Conservatives in Britain are proposing the same thing. 

The government has to deliver for the many, not the few.

The government can’t keep rewarding the elites and the privileged at the same time as hundreds of thousands of New Zealanders are suffering a drop in real income.

When they’re finding it harder to stretch their budget to cover groceries, power prices, rents, doctors’ fees and ACC levies.

There is another thing that Kiwis have been talking to me about this year.

They don’t mind working hard to make life better for their families, and they don’t mind contributing their share for services like health care and education.

But they do object to also carrying the burden for others who are not pulling their weight.

It’s not right that greedy and reckless individuals here and overseas who caused the financial crisis have escaped responsibility for their actions. 

While many Kiwis lost their life savings, their jobs, or both, the CEOs and directors of shonky finance companies still drive their Porsches, live in their mansions and enjoy their holiday resorts. 

Waiting two and a half years for a response from the SFO to decide whether to prosecute those individuals just isn’t good enough.

Too many people on good incomes avoid and evade paying taxes. It’s not right that some top earners pay a lower percentage of their income in tax than those on the average wage.

Some of them move to live as tax exiles, avoiding their responsibility to the country that gave them an education and a start in life – while still expecting and getting their knighthoods.

People who take from New Zealand but don’t give back are bludgers, wherever they live and whatever their bank balance.

Frankly, I would have given the knighthoods to Heather May and James Tuhoro here in Hamilton, who spent their lives fostering nearly 400 kids and gave them a decent start in life.

We celebrate people getting ahead. But not by ripping off your fellow Kiwis.

And at the other end are those who dishonestly rip off the community for which they are not entitled; who think the rest of us owe them a living, while they make no effort to help themselves.

People like the guy from Kaikoura who spent years on ACC because he supposedly had a bad back, but his neighbours videotaped him doing hard physical work around his own property, including lifting boulders.

He was prosecuted and convicted but hasn’t had to pay the money back.

Like the Christchurch crime family who have been on a sickness benefit continuously since 1984 because they are said to be addicted to cannabis – who claimed a grant to fence the swimming pool at one of several properties they own.

They’ve got the gall to make demands on a community they are essentially ripping off, at the same time that people in genuine need are visiting WINZ offices for the first time in their lives.

We need to crack down on people whose behaviour will be used as an excuse to cut back on social services – services that are necessary for the majority of people who have a genuine need.

Labour will fight all the way to protect social services for those who need our community support because of their illness, unemployment, or adversity.

We will fight for a community where every person has the opportunity to flourish and make the most of their lives.

As Labour develops social policy this year, it will be based on the principle that no child should be held back or disadvantaged in their education or their health care because they come from a poor family.

No child should fail to reach his or her potential because a parent fell on hard times.

So we have a community responsibility to provide the means for every child to prosper.

Everyone who brings a child into this world also has a personal responsibility to ensure that the child is loved and not neglected and abused.

Every child who suffers abuse and neglect represents a human tragedy.

And they also represent huge costs in lost potential and in the social costs of angry, alienated and destructive young people who grow up in those environments.

Social workers I have talked to say that all parents want to do their best for their kids.

But this doesn’t happen where families are dysfunctional and don’t provide their children with what they need.

When parenting is failing, the community has to ensure that children get the care and priority they deserve.

We also need to be there to help out kids when they’re going off the rails, before they fall off forever.

 When I was Minister of Justice, I helped set up a pilot program called Te Hurihanga here in the Waikato.

 It is a place to send young offenders, hold them accountable for their behaviour, and put the work in that will turn them away from a lifetime of serious crime.

 It gets hold of boys who are under seventeen and it gives them a wake up call, but it also teaches them literacy skills, teaches them how to become better men and make better decisions – a kick in the pants, and help to make them better before it’s too late.

It’s not cheap, but the alternative is far more costly and less effective.

Stopping recidivist offenders saves the victim, it saves the police, the justice system and the long-term prison costs.

Hamilton police have described the program as a ‘Godsend.’

But the government has yet to give a commitment to keep it going when the pilot ends this year.

Why would you dither over a successful program like that, but rush ahead with a three strikes policy, which over the next five years will result in locking up only about twelve extra people a year.

The political rhetoric gets headlines, but the policy doesn’t make any real difference to make our community safer.

If we are going to create better opportunities for our young people, we need to tackle not only the kids who are already in trouble.

We also need to work on underachievement in our education system.

This applies to all of our community.

It is disproportionately an issue for Maori and Pasifika communities, with greater numbers of children who will be our students and workers in the future.

That’s why the greatest challenge for Maoridom is not about Foreshore and Seabed and even less about the tino rangatiratanga flag. It is about creating a breakthrough generation in educational achievement and job skills.

As Labour MP Kelvin Davis said recently, the greatest challenge for Maoridom (and for all New Zealanders) is that every Maori child born must be loved, fed and educated so that he or she may go on to be successful, lead and do their best for their families, their community and New Zealand.

Early intervention is vital to ensure all children can grow up in a stable and secure environment where they are loved, and where they are encouraged to get the best education they can.

So too is a change in our education system to tackle the tail of underachieving students.

One in five of our students leave school by age sixteen yet only around 10 per cent of new jobs will be unskilled.

Twenty-five thousand teenagers are not in work, education or training. This is damaging to them and our community.

Four thousand kids are kicked out of school each year. At risk kids without supervision is a social disaster waiting to happen.

If we’re going to cut crime, we need to give these kids a better education and more skills.

Around eighty per cent of those appearing in the Youth Court have left school, or don’t turn up.

Addressing educational under-achievement will be a policy development priority for Labour this year.

Lifting skills helps to improve the performance of our economy and lift incomes across the board.

Upskilling our population is a critical part of achieving lower unemployment and a more productive and wealthier society.

But to make a difference to incomes, and a long-term difference to New Zealand’s economy, we will need to do much more.

The Government is not going to make a difference to New Zealand’s long term future by sitting on the sidelines.

I’ve talked today about the need for hardworking New Zealanders and Kiwi families to be delivered higher incomes. There are clear differences between National and Labour about how to achieve that.

For example – improving investment in research and development will make our economy more productive. National cut Labour’s research and development tax credit and our Fast Forward innovation fund.

Labour believes we need to reform monetary policy to better help the productive sector.

A volatile and often over-valued exchange rate and interest rates that are often among the highest in the developed world indicate that current monetary policy is not serving New Zealand well.

The other big issue under consideration this year is changes to our tax system.

The Tax Working Group has sent options, analysis and recommendations to the Government.

The ball is now in the Government’s court.

Even though National backed out of discussions over the Emissions Trading Bill, Labour is still ready to work with the Government, ready to build consensus around tax changes, ready to make changes that will be sustainable.

The offer is there that we will work with them on tax policy, but it is a conditional offer.

The test Labour will apply to tax proposals is whether they are fair, and help the productive sector.

There is no way, for example, that Labour will agree to a deal that saw hard-pressed families face a rise in living costs through higher GST while the benefits of personal tax cuts went overwhelmingly to those on the highest incomes.

All New Zealanders need to share the benefit of tax changes – not just the privileged few at the top.

Loopholes that allow high income earners to avoid tax have to be closed.

Secondly, the tax system has to stop disadvantaging the productive economy and favouring speculative investment.

Over $200 billion is invested in property – and yet rather than getting a net return, overall the taxpayer subsidises the sector. That can’t be sustained.

Soaring property prices and lack of capital investment in the real economy works against a high-skill, high-wage future for New Zealand.

And if National wants to address the tax problem by cutting public spending, it should start by cutting the $110 billion it’s committed to paying emitters to pollute – but leave alone vital social expenditure like health and education.

Short term savings in those areas means long term costs, human tragedy and a more unfair society.

My speech today has been about the need for the Government to deliver for the many, not the few.

It’s been about how to grow and build a stronger community.

It’s been about the privileged elite carrying their fair share of the burden, just like hundreds of thousands  of hard working kiwis who are struggling to get ahead.

We need a strong economy.

We also need a strong community, committed to ensuring all New Zealanders get a good start and a fair go in life.

In 2010, with economic recovery, the Government has the opportunity to deliver both.

And Labour’s priority will be standing alongside working New Zealanders to ensure that they get a fair share and the opportunity for their families to get ahead.

Ends

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Aucklanders listening to that speech will be asking themselves whether they can trust this Government with the people of Auckland. They will be asking themselves whether they can trust this Government with New Zealand’s economy, when 150,000 people are unemployed and the Government is sitting on its hands, doing nothing. They will be asking themselves whether they can trust this Government, when tax cuts went to business and to high-income earners and there was nothing for ordinary hard-working Aucklanders. They will be asking themselves whether they can trust this Government with protecting our communities, when it manufactures a case to break up the accident compensation scheme, to sell it off, and to raise levies for motorcyclists. They will be asking themselves whether we can trust this Government with the governance of Auckland, with its people, with its region, and with its assets.

Mary Gush of the Ōtara Community Board was one of many people who submitted during the hasty and rushed select committee hearings on the second Government bill, the Local Government (Auckland Council) Bill. Like many Aucklanders, Mary slammed the Government’s process of the Auckland super-city legislation as undemocratic and shambolic. Later she said to me that what this Government was doing could best be described as rape and pillage of the Auckland region, its assets, and its people. She shook her head in disbelief at this Government, and especially at the Minister of Local Government who is behaving like a medieval warlord, except that of course he now wears a suit and tie and has gone to get advice on power lifting from the Governor of California.

The Minister rammed the first bill, the Local Government (Tamaki Makaurau Reorganisation) Bill, through under urgency, without public consultation, and established the Auckland Transition Agency with powers, authorities, and privileges to oversee the Auckland region, thereby removing the rights of democratically elected mayors, councillors, and community board members in the Auckland region. In the second bill, the Government attempted to make out that it was listening, and rushed people through a very compressed select committee process. Before the Auckland Governance Legislation Committee had completed its report and released its final recommendations on the second bill, the Minister of Local Government and the Prime Minister released their decisions on the boundaries, which favoured their electorates, and they said there would be no Māori seats. This was all before the select committee had completed its work, despite over 80 percent of Auckland submitters supporting Māori seats, and despite about 10,000 people marching down Queen Street, calling for this Government to hear their voices on democracy in the Auckland region.

The Local Government (Auckland Law Reform) Bill is the third and final bill implementing the Government’s decision on the Auckland super-city. In the first bill, the Minister of Local Government asked the head of Watercare Services to lead the Auckland Transition Agency and to lay the foundation for a new Auckland governance structure. We now see in this third bill that in addition to the Auckland Council comprised of one mayor—one super-mayor—and 20 councillors we will now have two other very powerful entities working side by side, supposedly: Watercare, which is going to control Auckland’s water resources and control the charges for people’s drinking water and sewerage; and the Auckland Transport Agency, which will control Auckland’s transportation contracts that are worth, I would estimate, millions and millions of dollars. It seems to me that these powerful structures will be working at arm’s length from the Auckland Council.

The question that people are now asking on the street is how on earth will local boards ever have influence on these business entities, if they are so far removed from local communities? How will the local Māngere board, for example, be able to get speed bumps on one of its local streets or fix up sunken or broken footpaths if it is so far removed from these very powerful business entities? Aucklanders were promised by the Minister of Local Government and his Associate Minister that this bill would crystallise the powers of local boards. This bill does not do that. Initially, we saw that the super-mayor and the 20 councillors would have the full power and control of the budget for the region, the rates of expenditure, and of the buildings, parks, lands, housing for the elderly, activities for our young people, and art. But now we will have the very powerful Watercare and Auckland Transport Agency business entities.

Even the operational structure for the super-city that was released a few weeks ago relegates local boards at a lower, third-tier level. I put it to this House that that suggests if it is out of sight, it is out of mind. That also emphasises the point that they are talking about democracy, but all the time they are removing democratic rights from the people of Auckland. These structures are not democratic structures; these are business entities. These are structures designed to keep ordinary hard-working Aucklanders on the treadmill of paying higher and higher rates.

I want to ask the Minister a question about the council workforce. I have read media reports that suggest that all staff would be transferred, under the super-city Auckland Council structure, and retain the same terms and conditions of employment. However, I raise a concern that sections 35C(2)(b) and 35C(4)(c)(iii), inserted by clause 24, allow for the chief executive to inform an employee of new terms of employment, without negotiation. This is in conflict with clause 57, it is in conflict with the transitional authority discussion document, and it is in conflict with assurances that I understand have been given to the unions representing the workers concerned.

I have been given to understand that this matter has been raised with the Minister, and assurances have been given that these are drafting mistakes that will be corrected during the select committee process. I ask the Minister whether he will confirm that that is correct—that these are simply drafting mistakes that will be corrected. I hope he will respond. He needs to confirm whether all staff will retain the same terms and conditions of employment when they are transferred to the new Auckland Council.

I will talk a little bit about the council structure. We in Labour strongly advocated that there would be single-member wards throughout the Auckland region. In my part of the electorate, for example, at present there is Māngere, Ōtara, and Papatoetoe, with a combined population of about 125,000. We currently have two councillors in Ōtara, two councillors in Papatoetoe, and three councillors in Māngere. But we have now been forced, under the new structure, to elect only two councillors for those three wards. I will give an example to the House that shows the unfairness of that particular structure. Let us compare it with Gisborne, which has a unitary authority and a population of 45,000. It has a mayor and 14 councillors. I ask this House and this Government: where is the fairness in this? We on this side of the House recognise the diversity of the Auckland region, in terms of the Pacific and Asian communities, and want it to have Pacific and Māori boards. This Government has come back and said yes, we will have that advisory board. But what it is doing is giving it with the left hand but with the right hand it is taking away these advisory boards in 2013. In Samoan we have a phrase for that: E togi le moa, ae u’u le afa. It is bait; it is deceptive. It is giving with one hand, but taking away with the other.

I come back to the question that Aucklanders are now asking. Can we trust this Government? I would say no. More and more of the Government’s supporters, its voters, are now saying they cannot trust this Government. Merry Christmas, Aucklanders. This is your Christmas present from the National-ACT Government.

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Part One

SU’A WILLIAM SIO (Labour—Māngere) : Labour supports the Border (Customs, Excise, and Tariff) Processing Bill for many reasons. One of the key reasons, of course, is that our people Rick Barker and the Hon Nanaia Mahuta have worked on this issue for some years. This bill clarifies and enhances the Customs and Excise Act in terms of law enforcement capability. Its provisions include enabling customs officers to stop and search a vehicle, to use reasonable force to gain entry, and to search a vehicle that is unattended or abandoned. The use of reasonable force is needed in order to open a vehicle if it is locked or unattended. Otherwise, customs officers cannot search the vehicle without a court order, and in the time it takes to obtain a court order the prohibited goods could have been disposed of and the people responsible for the vehicle could be gone.

This bill is important particularly for communities that have a serious concern about illegal drugs and P coming through our borders. The bill also allows customs officers to arrest any person committing an offence under the Customs and Excise Act, whether or not that person is on a craft. These provisions simply streamline enforcement processes by the Customs Service and aid efficient law-enforcement procedures.

The bill also creates a new offence of making a false allegation or a false report to the Customs Service. If anyone does so, he or she commits an offence and can be prosecuted. The bill allows customs officers to use future technologies to detect tampering with containers or interference with goods and packages. Using future technologies is seen as being more effective than the currently utilised customs seal. That is especially pertinent now, as I have been made aware that the United States is making rapid advances in the use of technology for its trade security.

There are, however, a couple of things that I seek clarity on from the Minister of Customs. The first is that the bill gives customs officers the power to arrest not only when reasonable cause to suspect has arisen but for a period of 7 days after the offence. That raises the question of why the period is limited to 7 days. What happens if the offender immediately goes to ground and is not located for another 3 months? Do police and customs officers stop searching for the offender after the 1-week period has expired? We want some clarity on that.

The other point I want to make concerns new section 274A, inserted by clause 22. It allows the chief executive to arrange for the use of automated electronic systems for any purposes that he or she sees fit in exercising a power. Labour asks where the checks and balances in this process are. Although Labour members have the deepest respect for our customs and border control officials, we do not believe that it is a good thing to have a chief executive with unfettered power. We would expect checks and balances in that regard.

As I said before, Labour members support the bill. We will be supporting the amendments. In the third reading debate we will emphasise our concerns about the issues around P and other drugs. My colleague the Hon Chris Carter has also highlighted our concerns about ensuring that our borders are well-resourced. Despite having SmartGate—a tool that customs officials need—the job of the Customs Service is still labour-intensive. That is what I understand from what I have learnt about the service at the border.

Cutting the budget of the Customs Service may send to criminals some signals that we do not want to be sending. The signals could say to them that we are putting our customs officials and border agencies under strain. It could mean that we are sending them the signal that they can compromise our borders. That is not what we want. I will leave it at that, and give my colleagues the opportunity to speak.

Part Two – In Committee 

SU’A WILLIAM SIO (Labour—Māngere) : I am happy to rise to declare that Labour supports the Border (Customs, Excise, and Tariff) Processing Bill, as outlined by the Minister of Customs, the Hon Maurice Williamson. I take this opportunity to reflect back to the Government some areas that need to be illuminated. I also signal that we have a couple of questions we would like to ask the Government during the Committee stage for clarity. I also take this opportunity to recognise my colleagues the Hon Rick Barker and the Hon Nanaia Mahuta, who, as former customs Ministers when Labour was in Government, had a hand in the genesis of the development of the SmartGate system with our neighbours across the ditch, the Australian Government. I acknowledge them because through their initial efforts we are able to join today with the Government in introducing SmartGate. Labour supports SmartGate as an automated passenger processing system that can be used for faster and easier passenger processing, and that will facilitate trans-Tasman travel for people deemed to be low-risk.

Although I was not a member of the Government Administration Committee, it was a concern to me that there were only two submitters. Because the airport is in Māngere, I had the opportunity to ask the people there whether they had any concerns about SmartGate. Although the people of Māngere—which is the gateway to the nation—support SmartGate, they did express some concerns. One concern was this: because we now have a National Government, SmartGate may be used only for the elite of society, big business, or those who travel in first or business class. There was a concern that SmartGate may not include ordinary citizens and ordinary Kiwis. What the Government does is what the Government will do. But in so far as Labour is concerned, SmartGate is an option for low-risk passengers. It should not be solely for business passengers, and it should include tourists and the ordinary Kiwi traveller.

A further concern raised was that SmartGate is only a machine and it may make a mistake. If we can imagine a machine using SmartGate, a confrontation could occur where the machine is capable only of making a yes or no decision, and a person arriving has a valid explanation that could work in his or her favour but is unable to provide that to a real person. This concern was reinforced by the Office of the Privacy Commissioner, which, in its submission to the select committee, gave evidence that there should be a requirement that manual alternatives would always be available or that the chief executive will consult the Privacy Commissioner on any privacy implications before eliminating or reducing manual alternatives. Labour supports the Privacy Commissioner’s recommendation that manual alternatives, or real people, always be available. I am pleased that the committee recommends an amendment to clause 22 of the bill that proposes at least one alternative method of processing involving a person being available alongside automated border processing.

Labour agrees with the need to stay up to date with the latest technology to keep our borders safe. We need to protect our borders against the growing P menace, and I will have a little bit more to say about that later. Labour believes that the New Zealand Customs Service must have the tools to stay on top of this threat, and the Government must give its full support to our border control agencies. We will also be looking to support the Government’s amendments that will be introduced later on.

Part Three – Third Reading

SU’A WILLIAM SIO (Labour—Māngere) : As I did not spend very much time in my second reading speech on the Border (Customs, Excise, and Tariff) Processing Bill, I will spend a bit of time highlighting the importance of our border. I will illuminate the community concerns around drugs that have gone through our borders, share some concerns with the Minister of Customs, and issue some challenges to him.

It is no secret that over the past several decades our borders have changed significantly, with increasing demands on border control agencies due to a number of factors. Travel passenger numbers have increased significantly. In 1993-94 there were, I think, 2 million passengers, and now we are looking at 9 million people coming in and out during the past year. Our trade volumes all continue to rise as, with each free-trade agreement New Zealand signs up to, there are increases in the volume of imports and exports and increases in the number of transactions required to meet our international obligations.

Another factor that threatens our borders arose from the disaster of 9/11 in New York. This and the subsequent Bush war on the Arabian region has meant that every country has been forced to stand in a heightened sense of alertness as the world comes to grips with the recognition that our borders are vulnerable to the rising tide of international terrorism, which has become both frequent and more intense. Then in May of this year every New Zealander was shocked to hear that one of our own senior police constables had been shot dead in Napier, and several other police officers and members of the public had been fired upon. I think that tragedy highlighted that illegal firearms are crossing our borders and are sold and exchanged here in Aotearoa. Most of us thought that that kind of stuff belongs in the movies, out there in the USA or in Africa. Sadly, that experience and other similar tragedies involving firearms show that our borders are not immune to illegal weapons passing through undetected. Our borders are also not immune to the ongoing criminal activities of counterfeit goods and products being smuggled through. We are also vulnerable to breaches in our biosecurity and to human trafficking.

Perhaps the most significant factor for me is the very real threat that organised crime groups pose to our families and our communities from the illegal drug trade involving P or its precursor. These crime syndicates are becoming increasingly diverse and sophisticated in their methods of smuggling. In recent months the Customs Service, working with the other border agency, succeeded at intercepting significant drug hauls at our border. Earlier this month the Customs Service intercepted a drug haul with an estimated street value of up to $6 million, and six people were arrested. In September the Customs Service seized 80 kilos of a precursor that would produce 24 kilos of P with a street value of around $20 million. I understand that this was the third-largest haul of its kind seen in New Zealand. An Auckland man was charged with this offence. In March a drug haul of about $4.8 million was intercepted and three people were arrested.

I use these examples to illuminate the reality of the drug problem that is moving through our borders. It involves millions of dollars, and people will kill to protect their money. For whatever reasons, people in our community buy the drug. It is being sold all over New Zealand. It is a huge challenge to our law enforcement agencies and they face real dangers when dealing with this illegal trade. However, it may be more alarming to many New Zealanders that, despite the best efforts of the Customs Service and our border control agencies, we are able to intercept only some illegal drugs crossing our borders. There is a strong indication that a significant volume passes through our borders undetected. The MP for Hunua raised the point in the post-Budget select committee meeting that he had a seen report that stated that only 20 percent of illegal drugs coming over our borders are intercepted. At that same meeting the Minister of Customs himself said he did not know how many drugs go through our borders unnoticed. He said further that he was resigned to the Customs Service not being able to inspect every package, container, boat, or person that enters New Zealand’s borders.

Communities throughout New Zealand that are aware of the misery that P and other related drugs cause on our streets and in our homes want to know that this Government will do all it can to make sure our borders are safe and secure from illegal drug-trafficking. We want to know that organised crime syndicates will be caught, and that those responsible for this scourge on our society will be prosecuted. The public wants to know that the Minister of Customs is on the job doing something about protecting our borders. We want to know that the Minister is supporting our border control officials and that he himself has committed to stopping drug trafficking across our borders, because when the drugs cross our borders, they reach our communities.

Labour is concerned that $2 million was cut from the Customs Service in a line-by-line review. We were concerned also when it was highlighted by Paul Holmes in his Q+A  interview of the Prime Minister on 11 October that the Government cut some $3.57 million from the border control budget. The New Zealand public wants to be assured that our borders are not under strain from lack of resourcing from this Government. That is the challenge that we are issuing to the Minister of Customs.

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This address is dedicated to the victims of the 2009 Tonga and Samoa Tsunami

 

O lē e lave i tiga, o le ivi, le toto, ma le aano

He who rallies in my hour of need is my kin

 

When I think of the idea of family, I think of the relationships of kin and belonging and of the ties that sustain us as social and spiritual beings.  As I have said elsewhere, 

“I am not an individual; I am an integral part of the cosmos.  I share divinity with my ancestors, the land, the seas and the skies.  I am not an individual, because I share my tofi (an inheritance) with my family, my village and my nation.  I belong to my family and my family belongs to me.  I belong to my village and my village belongs to me.  I belong to my nation and my nation belongs to me.  This is the essence of my belonging”.[1]

A lot has been said about the strengths and challenges of Pasifika families.  Questions about what constitutes a Pasifika or Samoan family are important to ask.  Determining what kinds of help to give families, which families need more help and why, are fundamental to the good of society. 

When I say that I am not an individual, I do not mean that my individual happiness is not important.  The ideals of family in the Samoan context are shaped by respect for each person’s mental, physical, social and spiritual wellbeing.  It is the responsibility of the family, especially the heads of families, to make sure that each person in the family is happy. 

In my Samoan indigenous reference, each member of the family has an inheritance, including individual gifts and talents that are bestowed from God, nurtured within the family and shared with the community.  Individual talents are used for the benefit of the whole.  Ensuring that the good of the whole is always just requires competent and vigilant family heads, capable of commanding authority or pule on the one hand, and demonstrating grace and personal integrity on the other.

When preparing for this address I kept thinking about what it is that holds families together and keeps them well despite the turbulences of life?  How have the values of a Samoan family survived such turbulences?  How have we named and captured these values?  How do we celebrate the joys of family?  How do we cope with its challenges, paradoxes, ironies and riddles?

Sometimes the best way to provide an answer to hard questions is by telling a story.  I want to share some stories told to me by some of the survivors and counsellors of Samoa’s recent tsunami to help illustrate the point about the power and fragility of family and of the importance of understanding and nurturing what is best in families.

 Family as source of love

 A few days after the tsunami, my wife and I went to visit the hospital where some of the survivors were and I was told a profoundly moving story by a grandmother who was grieving for the loss of her grandson.  Her family lived close to the sea in Saleapaga, one of the worst affected areas of the tsunami tragedy.  In the early morning, as was usual for their family, she and her grandchildren would wake and then go about their morning rituals.  This morning was no different.  She recalled how she had given some coins to her grandchildren to get some goodies at the local store.  She remembers them going to the store, playing on the way.  The next thing she recalls was the emergency warning for all to go to higher ground. 

In the chaos of trying to locate her grandchildren she remembers the roaring sound of the wave, screeching towards them with driving rage, as if belching from the bowels of hell, whistling eerily, taunting death and destruction.  This grandmother tells of how she yelled to her grandchildren who were nearby to run for their lives.  Being a big lady she knew she would slow them down if they were to run together.  As she tried to move herself along as quickly as possible, she was horrified to see her young seven year old grandson come back for her.  He grabbed her hand tightly and pleaded, “Sau, ta o” (Come with me).  Realising that the young boy was not going to leave her, she stood up, held his hand tightly and tried to move quickly.  When the wave reached them, the sheer force and magnitude of it caused their hands to be ripped apart.  When she recovered from the force of the wave she realised that she was no longer holding his hand and that the wave had taken him. 

Amidst tears she told me of how she still sees his face, feels his hands gripping hers, hears his voice firmly telling her to hurry along.  And, despite her loss and grief she decides that she owed it to him, to the strength of his love and his gesture, to keep living and be thankful for the gift of her life.  In a barely audible whisper she says, “E oo mai nei e le’i maua se tala i si au tama.  Toe fia vaai tasi iai (Up till now I have not heard whether or not his body has been recovered.  I would like to see him once more)”.

There is poignancy here about the arresting power of love and the fragility of life.  In most families there is a close bond between grandparents and grandchildren.  Theirs is a special relationship.  The elderly grandmother and the young grandchild in this story represent the most vulnerable of family members.  Yet the nature of their love demonstrates what is most compelling and strong of family.  Here life and love is no less enduring because it is fragile and mortal.  The physical power of the tsunami can not overwhelm the strength of true family loving, if anything it underlines it. 

In the immediate aftermath of the tsunami there are many images of the strength of family, of the pain of parents who have lost children and children who have lost parents.  But nothing as heart-wrenchingly raw and vivid as the sight of a mother, at the call of a new body being found, rushing over to see if it is hers and on realising that it is, oblivious to the stench of the rotting body, hugs and kisses it as if it were newborn.  The depth of the bond between mother and child is captured here.  For me watching this scene, both grotesque and beautiful, my stomach turns, my heart breaks, my legs go weak but in my mind’s eye I see the strength of the pute (or umbilical cord), the vae vae manava (sharing of body and life), that links mother and child.

On deeper reflection the tsunami not only caused death and destruction, unexpectedly it also gave opportunity for a reappraisal of family and societal values and a cleansing, if you like, of that which, in the light of so much pain and grief, became peripheral, nonsensical, vain and excessive.  

Let me turn to the issue of family faalavelave or to the culture of reciprocal obligations and the social stigma that is sometimes associated with it.  

 Family faalavelave and social stigma

In Samoan the word faalavelave literally means an interruption.  It speaks of an interruption to the family’s usual schedule.  Families would have to reorganise their day or week in order to rally family members for enough resources to meet their faalavelave obligations.  In earlier times faalavelave made it possible for the burden of resourcing large family events to be shared.  The belief was that participating in faalavelave were acts of reciprocity.  In the ideal these acts were manifestations and demonstrations of family love and bonding.  They personified the best of family loving. 

Samoan custom and usage finds the quid pro quo principle relevant in this context.  There is a common saying – ‘A e iloa a’u i Togamau, ou te iloa foi oe i Siulepa (literally meaning, if you do me a good deed in Togamau, I will reciprocate in Siulepa)’.  The reciprocal performance of the custom or duty implicit in the cultural imperatives of faalavelave is not to be motivated only by what one can receive in return.  Rather it should be motivated by the knowledge that if performed with the best possible motives then it will be reciprocated in kind.  

The disparaging comments too often associated with faalavelave today are cries for reappraisal.  This is implicit in the discussion between a chief or matai of my family and his sister.  This matai, who lives in Wellington, rang up his sister, and said gently: “the faalavelave is now over; I suppose you had forgotten about your contribution?” She responded: “Look here dear brother, one of my principal prayers is: Dear God, call us to heaven before our children spurn what we ask for because there are too many faalavelave!”

The tsunami has created the ideal context for reassessing faalavelave.  For years now our funeral culture has been the target of fierce criticism and discussion.  The focus has been on corruption, exploitation and abuse, said to be motivated by vanity and greed.  In one fell swoop the tsunami imposed a context, forum and environment within which to re-examine the core values of the Samoan funeral culture.[2]

Sorting through the scale of destruction and the number of dead, dying and injured preoccupied the community so much after the tsunami that funerals of the deceased victims became very simple affairs.  The sheer number of decomposing bodies requiring immediate burial dictated the imperatives of when to hold the funeral, how, where and who should attend.  When driving past these funerals the absence of the village congregating in the falelauasi [funeral house] and of the Greek chorus which usually accompanied the procession to the church then to the gravesite, was poignantly conspicuous.  The paraphernalia that we have become accustomed to seeing at a Samoan funeral, especially one held in the villages, was so scaled down that one could not help but ask: how much of it do we really need? Will our funerals and their cultural imperatives lose meaning and substance if we gave to the grieving and demanded nothing or only accepted the bare minimum in return?  Would the dignity of the deceased and his or her family be undermined by simple but true gestures of reciprocity?

Funerals are meant to provide relief (financially and emotionally) and do justice, i.e. dignify the memory and legacy of the deceased.  Instead Samoan funerals have become very expensive and stressful, with some families getting into grave debt financially, mentally and spiritually by the end of it.  The social stigma of losing face if family resources are found wanting is so great that family heads are willing to do almost anything to avoid it, including creating inter-generational debt. 

The seeming ordinariness of the tsunami funerals, with the minimum fuss and bother that surrounded them, did not, however, lose any face by their simplicity.  Instead they gained in that they reminded us of what really mattered.  In this instance, rather than raging menace the tsunami chastened and cleansed.  We might say that it forced us to front up to our vanities and cupidity, violently shaking and unmasking us of the façade and exploitations that befalls status at funerals and making profane anything other than what is fundamental to the act of celebrating life and providing relief from sorrow and pain.  In a nutshell, the tsunami has forced us to ask – Are our families suffering because of our own misplaced and inflated expectations?  If the answer is yes, then we must take pause to sort out why this is so.

Humour as coping mechanism

In the Pacific context humour is often used to deflect, if only for a moment, the deadening weight of pain or rejection.  In the opening quote of this text, I stated that I am not an individual because I share divinity with my ancestors, the land, the seas and the skies.  For indigenous Samoans the sea is kin.  For those who lived near the sea before the tsunami, the sea was their friend, their provider; it was family.  The trauma of the tsunami was not only felt in terms of the devastation impacted by a life-threatening force, but also in terms of the pain of being rejected and chastised by kin.

In dealing with family trauma humour offers natural relief.  The ability to laugh at one-self is healthy.  This applies whatever the crisis.  Status and social stigma take on fresh meaning when viewed from different front seats. 

In a story told by and involving a catechist – a Catholic feasoasoni – the idiosyncrasies of Samoan humour as coping mechanism is exposed. Taking full advantage of the opportunity to make a point to his wife, a very large Samoan woman, the feasoasoani becomes infectiously alive as he forgivingly exaggerates his story; delighting all in his audience, except of course his wife.  The feasoasoani shares that in seeing the wave coming towards him he runs for his life, as he passes his house he sees his wife, he turns and nonchalantly says to her, as if going on an ordinary run, ‘fa’ [see you].  He then climbs up a nearby breadfruit tree and looks back towards her, she is now screaming at him to come and help her.  Clinging onto his breadfruit tree trunk, he calls out to her, ‘pii mau [hold on tight]’.  Then he see’s the highest ranked chief in his village, Ale,  being swirled around by the wave, he looks over at him and waves to him.  He yells, ‘fa, Ale’ [good-bye Ale].  There is insight here not only into how our people are coping with the trauma of what they experienced, but also how they make their points about social roles and status and poke fun at the fragilities of our humanity. 

When such natural disasters take place, worrying about social etiquette just seems silly.  In sharing stories, a group of men told of how the wave took one of them, twisting and twirling him towards the sky. In the process this man, who is of significant status and mana in his village, lost the lavalava or sarong he was wearing and that morning he did not have any undergarments.  In an uproar of laughter they explained how two of them were below, looking up at their chief swirling around in the sky, naked from his waist down, his private parts fully exposed and dancing all on their own – one part going one way, the other parts going another.  In those moments one could not care less about the stigmas of society. 

New times, new sources for family power and wealth, each create opportunity for shifting old norms and/or boundaries.  Where Pacific household heads in the past could control and regulate change through stringent appeals to precedence, history, custom or tradition, today the forces of change are too great.  What Pacific household heads can do is to appeal to ideals and values, those that are life-affirming, love-affirming and faith-affirming.

This does not mean we deliberately ignore the depressing challenges, negative contradictions and recurring problems that also face many Pacific families. It means that hope for a positive way out is better generated when leadership approaches are based on strengths-based rather than deficit-based models.  

My final comment reflects on the stigma of single-families and the issues of Pacific fathering.  I do not pretend to be an expert in this area, far from it.  But this is one of the hard issues that we as Pacific leaders must tackle if we are to keep our young men meaningfully employed and out of prison.   

 Fathering and single-parenting

I am told that in New Zealand the proportion of single-parent Pacific families has been increasing over the last 25 years.  The ideals of a Samoan family find the concept of single parenting a misnomer.  Samoan households are extended family settings.  Kin should always be on hand to share in parenting responsibilities.  In the ideal, fathers should always play a role in the care of their children.  Male role models for fathers, husbands and brothers are important.

The emotional strength of men, if I may say, is sometimes underestimated.  In my household it is true that women are the real power, I would dare not say otherwise.  But in searching for what is best of male culture, I was struck by the physical and emotional strength of a young man in Vailoa, Aleipata, another of the villages struck by the tsunami, who battled the elements and the odds to save his family.  His young wife was and still is heavily pregnant, his parents are elderly.  His parents and other siblings lived in the family home right on the seashore.  When the call came to go to higher ground his mother was in the village women’s committee house and his wife and father were in their respective homes.  When the wave hit he searched for his wife and parents.  He saw that his wife and his father had been swept away by the wave.  He swam for his wife and unborn child, then for his father and brought them all back to shore and onto higher ground.  Without a second thought he then went straight back into the fury of the wave to find his mother.  He risked his life but the old lady was not to be found.  Such bravery takes more than just physical strength; it takes an emotional courage that is just as much a part of being male as physical prowess.

With so many of our Pacific young men in prison or youth correctional facilities and with family violence continuing to be an issue, understanding the ideals of Pacific fathering is important to the framing of appropriate solutions. 

We shouldn’t be afraid of the hard questions because we see ourselves as weak or mortal failures.  The lessons we may draw from the stories of the Samoa tsunami survivors is that our imperfections as humans should not demean or diminish our search for what is true and good in family.  There are no perfect human beings and so no perfect families.  People and thus families can only strive for perfection, for those ideals we value and which will stand the test of time.

 Conclusion

The purpose of this fono is to acknowledge Pasifika families’ research and to meaningfully discuss its findings.  The fono launches valuable research into changing Pasifika household compositions, into family wellbeing, parenting, the influence and importance of Pasifika cultural values and the resilience of Pasifika families and youth despite adversity. 

Pasifika families are like flowers, they are both strong and fragile, they need constant love and tenderness to survive and grow to their blooming best.  We need to nurture our young, care for our old and sick, and affirm our strong.  Social stigma can stunt growth and cause disease and ill-health.  In Samoa the tsunami of September 29th was potent not only for the death and destruction it caused, but also, as has been the case throughout history, for the invitation to reassess, cleanse and make anew. 

Samoans will remember for some time the power of this tsunami.  We will remember this one not just for the paradoxes of its rage, but more poignantly for its rallying, reaffirming and cleansing of the ideals of family.  The essence of family I believe is its ability to come together in times of need.  The Pasifika family extends beyond the shores of the Pacific.  The love and support to Tonga and Samoa that poured in from countries all over the world demonstrates our shared humanity.

Today I want to acknowledge our kinship with New Zealand.  Samoa and New Zealand share so much.  We share history, culture and rugby players.  We share genealogy, faith, common environment and a future. 

New Zealand and Samoan family values and ties have changed so markedly over the years that the response of New Zealanders to the September 29th tragedy can only be described in terms of what would be the response of loving kin.  The same must be said of Australia.

The idea that we share and believe in our kinship bond is evidenced most vividly for me by the gestures of kindness shown by different communities all around New Zealand.  But for sheer impact factor, I have been most struck by the image of the young Whangarei pre-schoolers who together with their teachers and community rallied together to carry out a hikoi to raise funds for the tsunami victims.  Nothing offers as strong or as powerful a message of the heart of family as the purity of children in their gestures of love. And, nothing tests the strength and longevity of family as the legacy of Sir Maui Pomare and Sir Apirana Ngata, who fought on principle for Samoa’s behalf in the late 1920s.  Each of these acts continue to grip my heart and gives power and substance to the Samoan saying – ‘O le e lave i tiga, ole ivi, le toto ma le aano.  He who rallies in my hour of need is my kin.’ 

Soifua.

 

 

References

 

Tui Atua, T.T.E. 2009. Eulogy – Tuifeamalo Tuatagaloa Annandale. [See appendix].

 

Tui Atua, T.T.E. 2009. ‘More on meaning, nuance and metaphor’. In Suaalii-Sauni, T., Tuagalu, I., Kirifi-Alai, T.N., and Fuamatu, N. [eds]. Su’esu’e Manogi; In search of Fragrance, Tui Atua Tupua Tamasese Ta’isi and the Samoan Indigenous Reference. Apia; National University of Samoa.

 

 

APPENDIX

 

Eulogy: Tuifeamalo Tuatagaloa Annandale

 

Tui Atua Tupua Tamasese Ta’isi,

Tanumapua Plantation

29 September 2009

 

 

I was hesitant to talk last night because I was aware of Tui’s discomfort with politics, politicians and status.  My reservation was allayed when Tuatagaloa asked me after the service to say something this morning.  I decided to speak because I felt that his request was also hers.

 

Nothing becomes Tui more than the manner of her leaving.  As Carol, said last night, in this tragedy she put the safety of her mother and Joe before her own – a gesture underlining selflessness and humility.

 

Her family admits that her funeral was carefully planned and today one senses that she’s still very much in command.  She has orchestrated the time and space: the order of the rituals, liturgies and testimonies.  The programme was and is:  the funeral within twenty four hours of death;  a quiet family service at 8pm;  a funeral service at Tanumapua at 5.30am; and her burial at Siusega.  All this is metaphor for moving on lest we dwell too long on death and tragedy – a salutary lesson not only for our family but also for a grieving nation.

 

As the wife of Tuatagaloa, she is entitled to the protocols, rituals and conventions befitting the funeral of the wife of a Falealili grandee.  This includes a funeral service at the official residence of Tuatagaloa in Poutasi.  But, in opting for less fanfare, Tui was and is claiming space: space for privacy.  She wanted a funeral where the ambiance would be markedly different in tone and context; she simply wanted to move on with grace.  Whereas she became the mainstay of the Poutasi hierarchy, in the end she preferred a quiet and private funeral.       

 

Her outstanding gift to us was the example of how she eased her way with finesse and aplomb through the different corridors of Samoan society.  She would reincarnate herself many times, sometimes all in the same day.  One moment she could be entrepreneur, the next a chair of a charitable organization, or Board member of an art or culture group, or a lead person in the village women’s committee, or a delegate to an annual Malua EFKS Fono tele.  All this achieved with quiet wit, thoughtfulness and grace.  Through this she brought people from different persuasions and cultures together.  This is high achievement.

 

She saw the Sinalei staff not as workers or employees to be bullied or put down but as human beings that you need to work in partnership with.  She did not pretend to a knowledge or expertise that she did not have.  She was quite comfortable in learning from others or from books.  She was successful in the village because she had the common touch; she understood people and was humble and modest.

 

How did she do it?  Through an innate sense of humility.  Whether she knew it or not, her humility gave her an uncanny insight into what the Bible refers to in Ecclesiastes as the “vanity of vanities”. 

 

Tui was humble yet not meek.  She sought and celebrated simplicity which was not simple because of the allusions to metaphor and nuance.  She was most accommodating and alluring when she stood firm on what she believed to be principle.

 

Tui was a deeply spiritual person.  For her, God was not distant and formidable; God was always present and an integral part of loving.  He was present when she planted flowers, when they sprouted, budded, blossomed, bloomed and withered.  He was present in her love of animals, especially in her love for her dogs.  He was truly present for her when the sun rose and set.  He was present when she loved Joe, her family, friends and especially the disadvantaged.  He was present when she and Joe prayed in the morning and in the evening.  Knowing her, she would have prayed for the last time for the safety of Joe, her mother Anna and Tafa her mother’s nurse.  I believe God heard and heeded her prayer.

 

If I’m struggling to capture the essence of Tui, then I invite you to take a good look at her face, her glow, her gentle smile and her sense of inner peace.  That is her legacy.

 

I loved Tui dearly for a very simple reason: she loved Joe, and because of this love, Joe and her family and all who came in contact with her became better people.

 

 

Soifua.

 

  

 

 


 

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I am grateful for the opportunity to welcome our distinguished guests this morning to our place – Mangere- the Gateway to our nation. 

I join with Mayor Len Brown in welcoming the two Government Ministers from the west side to the south side. I acknowledge our councillors Alf Filipaina & Hugh Graham, and members of the Mangere Community Board who are here to support this event.

On behalf of the people of Mangere I acknowledge and thank the South Auckland Family Violence Prevention Network (SAFVPN) for all their hard work and effort in our communities.

Today is a rare & special moment.  It is an opportunity where our community comes together to discuss and share our thoughts on an issue that can touch all of us.

As someone that has attended the Teal Ribbon Campaign every year for the last 4 years, I have see what is happening in our neighbourhoods, and I’ve had time to reflect upon what I might share with you this morning.

I want to share some thoughts about families.  I want to challenge all the fathers in our community.  I want to challenge all the community leaders that are present.  I want to do this in a way where we collectively take up the challenges that we face, and not in a finger pointing, condemning way.

The most basic unit of our society, the most fundamental of our system of democracy, the most important foundation of our community, is the family unit. 

While traditionally we have aspired for the ideal family of two parents raising children, the reality of today is there are many families where a single parent is raising children on their own. 

Irrespective of whether your family is a two parent, or one parent family, we seek through the Teal Ribbon Campaign your support and commitment that we all strive to ensure that our families are free from all forms of violence.

It is unacceptable to our system of democracy today to be violent towards your spouse, to be violent towards your children and any member of your extended family.

If you are a father that has a tendency to be violent, or one that turns violent towards the ones you love, especially after a few drinks, I say to you that you need to change.  Our community expects you to change.

You must change if you love your family. 

You must change if you want your children to grow up in a loving family environment.

You must change if you want your children to achieve their fullest potential in life.

You must change if you want to have a strong sense of your own self-worth.

You must change if you want to be a better father, a better provider and a better leader in your own family.

If you do not change, you will fail your children, you will fail your wife, and you fail all the people that love you. 

If you do not change, you will fail our society, and worst of all you will fail yourself  and what you can become.

If you are not thinking of change, then we ask you to ask yourself these questions.  What legacy will you leave behind?  What legacy will you leave your children? What good will you do for your family and our community?

Let me share with you something that two students of Viscount Learning Community in Mangere shared with us, 4 years ago, when we launched the Teal Ribbon Campaign in Manukau for the first time.

In there speech, these two students spoke of their personal experience with violence in our community.  They spoke of their aspirations and dreams for a better and safer future.  Then they said that all the money that our Government and other agencies spend on dealing with violence, is money that should be spent on their education.

From the mouths of babe we are told what we should do in order to ensure that our young people, the future leaders of our community and nation, should be given every educational opportunity to realize their destiny & fullest potential.  I hope that we will reflect on their wisdom.

A family that is free from violence is a happy family.  It is a family with a purpose.  It is a family that will focus on those things which are important for the future.  It will be a family that focuses on growing children that will become good strong leaders of our community, leaders of our nation. 

Our families form the foundation of our society.  Your choices will determine the kind of future communities we build ourselves.

Today, Mangere makes a promise to be violence free.  I ask that you all join with me in making this promise and challenging ourselves to be better.

Thank you.

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