KIA HIWA RA! KIA HIWA RA!

Te Pokaikura, te paenga whakairo e moe ra i te po, i te pokenekene, i te pouriuri i te potangotango, maranga, e oho, whitiki! Whakarongo ake ra e mata te irihia ki e hau no Tu he taua, whakatika, powhiritia te Upoko Ariki o te Tatai tenei ka tata mai!

Te manuhiri tuarangi, te waewae tapu o te taha tu o te rangi, te kotuku rerenga tahi, naumai, haere mai! Mauria mai te ahuatanga o to matua, ona whakamataku, ona tapu, ona nui, to matau Kingi aroha ka wehe nei i a matau. Haere mai ko koe ra hoki ia, te manu koroki o te ata, hora i te hari me te koa ki te katoa. Aue! kua ngaro i tenei ra. Haere te Matua, e piki ki te toi-o-nga-rangi ki o tupuna. Takahia atu te huanui ki te marae o te oranga-tonutanga. Haere, haere, haere!

NANA—kanapa ata te ihiihi o te ra hou.

Te Ruahine, te tapairu takahi puni, Haere mai! Haere mai ki tenei maramara pamamao o tou Kuinitanga. Haere mai ki Aotearoa. Kuini o te torono whakahirahira o tupuna i waihangatia e te ngakau tapatahi o nga mano tini, piki mai, kake mai ki o marae! Te Toa Taura, uri rangatira o nga momo Kingi kua hono nei koe ki to matau Kuini, nau mai, haere mai! Kei te koa te ngakau. Haere mai i nga rangi kororia nui mo te wikitoria na te ringa kaha i whakau ki uta. Haere mai Tamara, koutou ko a matau tamariki na koutou te rakau i hapai kia noho rangatira tatau i tenei ao. Naumai haere mai ki a matau ki enei iwi o to matau Kuini!

Haere mai e Te Kuini i roto i nga tuhono-honotanga o te ao kaore nei e rautaami i te whakaaro o te tangata, o nga kaupapa ture e rite ana mo te iti mo te rahi, o te ngakau whakahihira nei i nga whenua katoa i raro i to rangatiratanga, mo te whakaotitanga atu mo tatau katoa i rapua ma nga huarahi maha. Haere mai, paihereheretia matou kia piri, kia tupu ai nga mea rarahi kia rahi atu, kia tau ai te aiotanga ki te katoa.

E te Puhi-ariki o te Kahuimua, e whakahihira ana matau mou i mau ki nga tikanga o tou Tatai me tou Whare. Notemea, e tika ana te hunga o runga o nga nohoanga pahikohiko kia rite te anga o a ratou kanoki ki te iti ki te rahi. Noreira, haere i waenganui i o iwi Maori kaua hei awangawanga, pono tonu te whakaaro i o ratou whatumanawa, te aroha i hoatu ra ki to tupuna, ki a Wikitoria, me ona uri i whai i a ia.

E Te Murau a te tini, e Te Wenerau o te mano, E Te Whaea o to matou Piriniha mauria mai te whakapono o te wahine e tohe nei kia tau te ao rangimarie pumau e hipa atu nei i te hinengaro o te tangata. Nga mamaetanga o te ao kumekume, ma te ringa wahine e aumiri ka ngawari. Haere mai i roto i te wairua o Ingarangi e karanga nei ki nga tangata katoa kia haere i te huarahi o te rangimarie me te aio. Otira, haere mai koe te whakatinanatanga o nga tumanako e wawata ai nga iwi katoa mo te au e tau ai te ora, te koa me te rangatira tanga.

Haere mai, a Haere atu! E hoki i runga i te pai me te ngakau tatu ki te pono o to matou aroha, mauria atu te whakahounga o ta matou oati ki to papa me to whaea i runga ano i te marae nei i to raua taenga mai ki waenga i a matou: he aota i whanau ake i roto i Te Tiriti o Waitangi, a na te wa me nga tini whakamatautauranga i whaka tapu. Ka pumau tonu te piripono o Te Iwi Maori mo ake tonu atu!

Noreira, haere! haere! haere!

MO TE IWI MAORI

(Sgd.) E. B. CORBETT,

Mema o te Whare Paremata: Minita mo nga Take Maori.

(Sgd.) T. P. PAIKEA,

Mema Paremata mo te Tai Tokerau.

(Sgd.) T. OMANA,

Mema Paremata mo te Tai Rawhiti.

(Sgd.) E. T. TIRIKATENE,

Mema Paremata mo te Waipounamu.

(Sgd.) I. RATANA,

Mema Paremata mo te Tai Hauauru.

Rotorua, N.Z., Henuere 2, 1954.

We are proud to be able to offer our readers a message sent by the late Sir Peter Buck when Te Ao Hou was first published, shortly before his death.

KO TE AO HOU

Ka 50 tau inaianei, ka ki tetahi kaumatua, ‘No te Ao Maori matou, mo koutou mo nga tamariki Te Ao Hou.’ No te hui tuatahi a te kotahitanga o Te Aute i Taumata-o-mihi i Waiapu taua korero. Ko matou ko nga taitamariki o taua wa i ngakau nui ki te tuku i o matou matauranga o Te Ao Hou hei awhina i te Iwi. Ko Te Kotahitanga he hua no nga tumanako o Apirana Turupu Ngata, M.A., LL. B., i kuraina a ia ki Te Aute a ko ia te tamatuatahi o te Iwi Maori ki te whiwhi ki nga tohu matauranga o te Whare Wananga o te Pakeha. Kua eke a ia i taua wa ki nga taumata teitei o te Ao Hou, mo te mea i riro Maori mai i a ia nga honore o te Whare Wananga Pakeha.

Ko Apirana te Hekeretari a me te Kaihautu o Te Kotahitanga kua horapa atu kia whakauru mai ai te hunga i kuraina ki Tipene me Paerata. Ko ta matou he hua i tetahi ingoa mo te Kotahitanga kia uru ai te katoa o te hunga taitamariki tane wahine e ngakau nui ana ki te awhina i te iwi i roto i te Ao Hou; a ka whakataua ko Te Ropu o Te Ao Hou. I tu a matou hui a tau i runga i nga marae maha, a i whakapuakitia e matou o matou nei whakaaro mo nga ahuatanga i te aroaro o te iwi. I tautokotia e nga kaumatua a matou moemoea, a matou wawata, otira i mohio iho ano ratou ma matou ano ma nga taitamariki e whakatutuki, ko ta ratou whakatauki:

‘Ka pu te ruha
Ka Hao te rangatahi’

otira i manaakitia ta matou kaupapa e o matou kaumatua.

I roto o nga tau ka ngaro Te Ropu o Te Ao Hou, engari ko tona wairua kei te ora tonu. Ko nga mea tuhonohono i a matou. I nga morehu o taua ropu ko te aroha ki te Iwi, ko te ngakau nui ki nga mahi, ko te aroha tetahi ki tetahi a i kiia ake ra he ngaro ingoa noaiho. Ma te wa e whakaatu nga painga a taua ropu ki te iwi a ki Niu Tireni—tena te wa ka whakakaupapatia ona korero ki ro pukapuka.

Ko te rangatahi i a matou kua kanukanu. Kua riro te tokomaha o matou ki o tatou tipuna i te Po ko Ta Apirana tera, ko Te Maui Pomare, ko Taiporutu Mitchell, ko Takuta

TE AO HOU — THE NEW WORLD

Over 50 years ago, an old man said, ‘We old people are not clear of the age of stone, te ao hou is for you young people.’ The speech was made at the first conference of the newly formed Te Aute College Old Boys' Association held at Taumata-o-mihi in the Waiapu district. We young people of that era were full of enthusiasm to make our education of service to our people. The Association had been inspired by Apirana Turupa Ngata, M.A., LL.B., a Te Aute old boy and the first Maori graduate of the University of New Zealand. He had accomplished something in the new world even then, for he had proved that students of Maori blood could enter the Whare Wananga of the pakeha and graduate with honour.

Apirana was the organizing secretary of the Association, and the movement spread to St. Stephen's College and Three Kings Wesleyan College in Auckland. We had to formulate a new name that would include not only the old boys of sister colleges, but also all young men and women who desired to work for the uplift and prestige of their race in the new era which was opening before them. And so the Young Maori Party was born. Annual conferences were held on different maraes, and we discussed with the old people the problems which lay before us. They were hearty in their verbal support of our dreams and aspirations, but they realized that action had to come from the younger and more vigorous generation which was to take their place. They summed up the situation with the old adage:

The old net is laid aside,
The new net goes a-fishing.

And so, with the blessing of our elders, the new net went a-fishing.

In the course of time, the Young Maori Party faded away as an organization and a name, but its spirit lived on. We were bound together by links of racial affection, respect, and common endeavour, and no longer needed a distinguishing name as a symbol. What the Young Maori Party accomplished for the Maori people and New Zealand, the historians of the future will be better able to appraise through the perspective of time.

The new net, that we commenced to haul over half a century ago, has become frayed and

Wirepa, ko Pihopa Peneti, ko Te Puea Herangi, ko Wai ake ko wai ake ko te hunga nana i hao te rangatahi o o matou nei ra. Ko matou ko nga morehu kua noho ko matou nga kaumatua a ko ta matou he tumanako kia pera te hao a te rangatahi i o matou nei ra a kia neke atu ranei. Me pera ano ta matou nei ohaki me ta o matou nei kaumatua ki a matou i o matou nei ra — ‘Mo koutou mo nga tamariki te Ao Hou’.

He Ao Hou ke ano tenei. He ingoa hou to te Tari Maori, a tamatuatahi te tu he Maori hei Tumuaki. E tika ana ra me puta he pukapuka ma te Tari Maori ‘Ko Te Ao Hou’. Kia ora te Tari Maori me Te Ao Hou ma te wa koe e manaaki hei kawe korero ki nga marae maha. Ki te hunga e tae atu Te Ao Hou ki a koutou, tena koutou, tena koutou. Ki nga taitamariki o te Iwi — kia kaha kia maia whaia nga taumata teitei o te Ao Hou. E kore e eketia aua taumata i te koroingo noaiho engari ma te wera wera o o koutou kanohi. Ko aua taumata nga koha o te puku mahi, o te ngakau nui a o te manawanui.

Ma Te Atua koutou e manaaki kia eke tahi ai koutou ko o koutou taina tuakana Pakeha ki aua taumata hei mea whakahirahira hei mea whakamanamana ma matou a mao koutou matua tupuna.

is laid aside. Sir Apirana Ngata, Sir Maui Pomare, Tai Mitchell, Dr Tutere Wirepa, Bishop Bennett, Princess Te Puea and others who helped to draw that net have passed on. Those of us who remain are now the sedentary elders who can but watch and pray that the new net will have as good as or better fishing than the old. We can but repeat the words applied to us in the wonderful days of our youth, ‘The New World is for the young’.

A new world has opened up. The old Department of Native Affairs is now the Department of Maori Affairs, and for the first time in its history, its Under-Secretary is a gentleman of Maori blood. Appropriately enough, the Department has decided to issue a Journal entitled Te Ao Hou. To the Department, I offer my congratulations, and to Te Ao Hou I wish a long and successful life in the service of the Maori people. To the homes which Te Ao Hou will reach, I send my greetings and aroha. To the younger generation, I wish all success. Success cannot be attained by resting on the doings of our ancestors, but by our own determined efforts. Success is the reward of hard work, sustained effort, and unyielding courage. God grant you these and more, so that, with your pakeha fellow-citizens, you may share in bringing honour and happiness to this land of ours.

Three great men of the Past: Sir Peter Buck (Te Rangihiroa), Bishop F. A. Bennett, Sir Apirana T. Ngata.

KA KO NGA kopara o te ata, ka karanga mai ki te tamahine kia tahuna te ahi. Ka ka, ka tomo ia, raua ko Hinemaurea ki te whare; katahi ano ia ka tangi ki a Tuwhakairiora. Ka hi nga kawainga o te ata ka maoa te kai. Tera no te ahiahi ka kiia e ia kia hohoro he kai, kia ora ai nga tumau te takatu ki nga whakaeke apopo; koia i hohoro ai te maoa. Ka whangaitia ringaringatia hoki a Ruataupare e tetahi tohunga, me te manawareka a te iwi tiaki o te pa i te moenga a Ruataupare i a Tuwhakairiora.

Ka mutu te kai, ka ki ia kia hohoro he kai kia puta rawa ake ai, ka maoa. Morunga rawa ake te ra ka puta nga iwi i pohiritia ra; ana, me he tuarawharau ki te waha mai i nga ika tauraki kua maroke, i nga hapuku, i nga mango, i nga tawatawa, i nga maomao, i te tini noa iho o nga kai o te maona, nga mahinga a tera iwi nui tonu, a te Ngutuau, me nga iwi o te ngahere, o nga maunga, e mau mai ana i te hinu, me era atu kai.

Ka tau ki raro, kei te titiro a Tuwhakairiora ki te nui o Te Aotaki me tona iwi, ka mean ia i roto i a ia, ‘Ka tae au ki te mate o toku tipuna’.

Ka tu a Te Aotaki ki te mihi ki te iwi. Ka

When the Bellbirds of the early morning warbled, he called to his daughter to light the fire. When it was burning, she and Hinemaurea entered the house; then for the first time she saluted Tuwhakairiora. When the dawn of morning light appeared the food was ready cooked. He had already, in the evening, given orders that the preparation of food should be hastened, that the attendants might have their meal, and be ready for the guests on the morrow; that was how it came to be cooked in good time. Ruataupare also was fed by hand by a tohunga, and the people in charge of the pa expressed their satisfaction at the marriage of Ruataupare and Tuwhakairiora.

When the meal was over, he gave orders that haste should be made with the food, so that it should be ready cooked as soon as ever the people appeared. The sun was already high when the tribes who were summoned appeared; what a sight it was! Like the thatched roof of a house were the bearers of the dried fish, which had been prepared, hapuku, shark, mackerel, maomao, and all kinds of provision from the

mutu, katahi ano ia ka whaikorero ki a Tuwhakairiora, me te patai ki te putake o tona haramai ko ia anake. Ka tu ia ki runga—kua oti ia te rakai ki nga tohu o te rangatira, o te toa. Tunga ki runga, ana! me te mea ka whati te taiaha i roto i nga ringa, wahi ke te rapa me te reke. E mihi ana ki te iwi, katahi ka utua te patai. ‘Taku haramai, ko te whakatauki a taku koka noku pea e takatakahi ana i roto i a ia, ka ki iho nei:

‘E i, kia takatakahi koe i roto i a au, he tane, E ea i a koe te mate o toku papa.’

Ka oho nga iwi, ko te mate o Poroumata te haramai a Tuwhakairiora, me te mihi ano ki ona rongo toa e hau mai ra, rite ki a ia e tu ra.

Ka mutu te kai, ka tonoa e Te Aotaki he karere ki nga pa ra, ki Puketapu, ki Kotare, ki Te Rangihuanoa, ki Tarapahure, ki Totaratawhiti, ki Okauwharetoa, me era atu pa ki te whakaatu ko Tu-whakairi-ora he ngaki i te mate o tona tipuna. Ka riro te karere ra, ka ki ia, ‘Whakatika, mauria ta koutou kai, kia wawe taua te tau ki raro hei tumau mo te ope apopo ki Okauwharetoa.’

Te taenga atu o nga karere ra ka ki nga iwi o nga pa ra, ka kiia ‘Koia ano a Te Aotaki i wawahi ai i tona maunga, i Pukeamaru, ka kitea iho hoki e nga pa ra e haere ana i te one i Punaruku, i te akau o Karakatuwhero, me he parariki.’ Kei te tahere nga pa ra i te kai, i te hinu, me era atu kai. I te ata ka puta nga manomano o nga pa ra, ka wharona te kai, ka takoto nga matua, ia matua, ia matua, me nga matua hoki a Te Aotaki. Katahi ka werohia, ka ara he matua, ka takoto; ka werohia nga matua katoa, ka takoto tona tini. Kei mua a Tuwhakairiora i nga matua ra e titiro atu ana ki te rerenga mai o nga waewae o ia matua, o ia matua. Ka tohu atu ia ki te reke o tana taiaha, ara ki te arero. ‘Ko tera matua ki a au, ko tenei na, me tera ra, ko nga matua katoa me noho. Engari ko nga toa katoa me te kairakau o era matua me hui mai ki a au hai matua maku.’

Ka tu mai nga rangatira, ka karanga mai, ‘Kia nui, kia nui te Whare me te Tarahau, kia maru ai; ko te iwi tena, ko Ngati Ruanuku, me nga hapu nunui, a Hore, a Mana, a Te Pananehu, a Te Koreke, Te Mokowhakahoihoi, a Te Pohoumauma.’ Pera tonu hoki te tohu a Te Aotaki, ‘Kia nui te Whare me te Tarahau, kia maru ai, ko te tini tena o makihoi, o te para-kiore, o te rororo, ona whakatauki.’ Katahi a Tuwhakairiora ka tohu, ‘Kati, kati i aku e tohu atu nei. He rau, manawa hehe; kia rongo ai i te korero. Ko nga toa o era matua me hui mai hei matua maku, ahakoa tona tini makiu, he kai na te patu. Kei te matau atu au ki tona tohu.’

sea, which had been got ready by that great tribe, the Ngutuau, and the tribes of the forest and the mountains, who brought game and other kinds of food.

As they laid their burdens down, Tuwhakairiora was gazing at the magnificence of Te Aotaki and his tribe, and he said within himself, ‘The vengeance for the death of my grand-father is within my reach.’

Then Te Aotaki stood up to greet the tribe. That ended, he next made an address of welcome to Tuwhakairiora, and asked him the reason of his coming thus unattended. Then he stood up—he had already arrayed himself with the emblems of his birth and bravery. When he stood—what a sight! it seemed as if his taiaha would break in his hands, the blade and the butt in two pieces. He greeted the tribe, then he answered the question. ‘The occasion of my coming is the saying of my mother; it was perhaps because I was moving violently within her that she said:—

‘Ah, move thou violently within me, a son, It is for thee to requite the death of my father.’

The tribes jumped to his meaning; avenging the death of Poroumata was the occasion of Tuwhakairiora's coming. They recalled with approval the fame of his bravery, which was commonly reported, as being in accord with his appearance as he stood before them.

The meal ended, Te Aotaki sent heralds to the pas—Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas—to announce that Tuwha-kairiora was come to avenge the death of his grandfather. When the embassage had gone he said, ‘Up, take your food, let us get things in order in good time at Okauwharetoa to wait upon the army tomorrow.’

When the heralds arrived, the tribes of those pas said, ‘So that was the reason why Te Aotaki rent his mountain, Pukeamaru.’ And they looked down from those pas on those who were going along the beach at Punaruku and the shore of Karakatuwhero, like the sea-drift cast up by the storm. The pas were occupied with packing up the fish, game, and other kinds of food. In the morning the multitudes from those pas appeared, the meal was spread, and the battalions took up their positions, battalion by battalion, with the battalions also of Te Aotaki. Then they were challenged—a battalion would rise to its feet and take its position; all the battalions were challenged, and took their positions in their thousands. Fronting them was Tuwhakairiora, gazing at the paces of each battalion. He pointed with the butt of his taiaha, that is with the tongue: ‘I will have that battalion, and this, and that yonder: let all the rest of the battalions stay. But

Ka whitia e ia te rapa o tona taiaha ki runga; ka ruia nga awe, ka puaha, ka tohu atu ia, he wha raupo tona tohu, he ngaru roa. Ka tatere, he kai na te patu, mana tonu ia e tami, e takahi, e patu. Katahi ka whitia e ia te reke o tona taiaha ki runga, ka ho nga awe ki runga ki te takaki, puritanga o te ringa whangai; ka karanga ki nga matua ra, ‘He kura-takai-puni e kore e pakaru i a ia. Ko te tohi a Te Aotaki i a au, kaore i nanunanu, i whati, me nga whakaaraara a Haruru-ki-te-rangi, a Whetuki-ki-te-rangi, a Ueue-ki-te-rangi, he tohu toa, he tohu ora, apopo koe i te ata hapara te rongo ake ai. Kaore na hoki; a ka ngaro, ko te pa tahuri, ko te puta taua i te ra kotahi.’ E tohu ana ia i mua o nga matua ra, me te mea tonu ka whatiwhati te taiaha i roto i nga ringa. Kei te ki nga matua ra, ‘Ana oti, ko nga rongo toa kia nui, a ko nga tohu o te toa kia iti?’

Ka mutu, ka mihimihi ki te iwi, me te iwi ki a ia, me te mihi a te iwi i te moenga a Ruataupare i a ia. Tera nga rongo ka tae, kei te whakahiato nga pa katoa o tenei taha o Whareponga ki roto i tona pa nui i Tokaanu. Ko nga iwi o te taha ki te tonga o te awa o Whareponga i hui ki Kokai, ki Tokatea.

Ka rite te ope a Tuwhakairiora, me nga o, ka whakatika. Ki te titiro pau tonu ki roto i te kanohi kotahi, engari e haere hauora ana i te tohu waiora a Tuwhakairiora. Kua oti te tohutohu ki a ia te ahua o te pa. Te taenga ki te one i Tirau tera ka kitea mai e nga toro. Tera kei te korerotia atu ki ona mano tini, ‘Kaore taua e rato, e whara, tango noa tahi ki te oneone apopo.’

Te teanga o te ope ki Paepaenui ka ahiahi hoki, kei te ki iho ano, ‘Pau tonu ki roto o te whatu kotahi; te whara te waha te aha.’ I te ata po tonu ka takoto nga matua a te ope. Takoto ake e toru; ko te matua nui, ara ko te Whare; ko te Puarere ko te matua i whakaritea hei tomo mo te pa, hei tahu; ko te Patari, ko te matua a te kairakau a nga toa. Kei te heke iho nga matua a tera, ka takoto he matua, he matua, tona tini. Ka kitea atu nga kakahu o nga rangatira, te topuni, te ihupuni, te puahi, te mahiti, te kahukiwi, te kahukereru me te parawai, me te rakai o nga matua e takato mai ra, koia ano me te tahuna-tara te raukura ki runga i te upoko; nga taru o Taurikomore o Tauritoatoa.

Katahi ia ka tohu ki tona ope, ki nga matua e toru, ‘He waimarie, mei noho atu ia i te pa, e roa te kawenga; ko tenei ka puta ia ki waho, ka mate akuanei, a, taui ana to ringa i te patunga.’

Ka ki ia ki tetahi o nga matua, ki a te puarere, ‘Ko tau riri, ko te pa; ko ena matua e takoto mai na, takahia: e tu koe ki runga, kia ki te waha, tukua i runga i te poupoutahi. E

all the braves and the warriors of those battalions must gather round me as a battalion for me.’

Then the chiefs stood up and called out, ‘Let the Whare^* and the Tarahau* be very great to form a suitable bodygurd; for the tribe yonder is Ngati Ruanuku, with its powerful clans—Hore, Mana, Te Pananehu, Te Koreke, Te Moko-whakahoihoi, and Te Pohoumauma.’ Such also was the opinion of Te Aotaki: ‘Let the Whare and Tarahau be great to form a suitable bodyguard: their multitudes yonder are as the proverbial makihoi,^† like the hair plucked from a rat, or like ants.’ Then Tuwhakairiora gave his opinion: ‘Stay, stay, till I have given my opinion. With a multitude counsels are confused; we wish the discussion to be heard. Let the braves of the battalions yonder gather round me as a battalion for me; though the enemy may come in his many thousands, he is but food for the weapon. Well do I know his omens.’

He turned the blade of his taiaha upwards, and shook its tuft of dog's hair so that it opened out; he explained the omen—fallen raupo leaves were his omen, and the long sea wave. They would scatter and become food for the weapon; he himself would bear them down, trample on them, smite them. Then he turned the butt of his taiaha upwards, the tuft of hair drooped over the neck of the taiaha, where the left^‡ hand should grasp it, he shouted to the battalions, ‘It is a kura-takai-puni,^§ the enemy cannot break it. When Te Aotaki performed the tohi over me he neither displaced a word nor faltered; and the war-songs^‖ of Haruruki-te-rangi, Whetuki-ki-te-rangi, and Ueui-ki-te-rangi are omens of valour, omens of success; to-morrow, at break of day, you will hear of it. There is no question but that they will be destroyed; there will be the pa overthrown, the army slaughtered in the one day.’ He was gesticulating before the battalions as if the taiaha would break in pieces in his hands. The battalions kept saying, ‘How could the fame

of his bravery be great and the signs of that bravery be small?’

That ended, he greeted the tribe, and the tribe him, and the tribe expressed its satisfaction that Ruataupare had married him. Then came the news that all the pas on this side of Whareponga were assembling in their chief pa at Tokaanu. The tribes on the south side of Whareponga River gathered at Kokai and Tokatea.

When the army of Tuwhakairiora was ready, and the provisions for the expedition, they started. To look at them, a single glance took them all in, but they went in high spirits under the good omens of Tuwhakairiora. The plan of the pa had already been carefully explained to him. When they reached the beach at Tirau they were sighted by the scouts, and the report was being spread among their many thousands, ‘We shall not each get a share to taste, some will have to be content with earth to-morrow.’

When the army reached Paepaenui it was evening, they were still saying, ‘A single glance covers them all; there will not even be a taste for the mouth.’ In the morning, while it was still dark, the battalions of the expedition took up their positions in three divisions; there was the main battalion, the Whare; the Puarere, the battalion detailed to effect an entrance into the pa and to burn it; and the Patari, or battalion of warriors and braves. The battalions of the enemy were already descending, taking up their positions, battalion by battalion, an immense multitude. There were visible the garments of the chiefs and braves, various patterns of dogs'-skin capes, black and white, cloaks of kiwi and pigeon-feathers, and handsome flax cloaks, and the adornments of the battalions in their positions—the plumes on their heads resembled terns upon a sandbank, the products of Taurikomore and Tauritoatoa.

Then he gave his orders to his army, to the three battalions. ‘This is good fortune: if he had remained in the pa we would have had a long business; but now he has come forth he will soon succumb, and your hand will ache with the slaughter.’

Then he said to one of the battalions, the Puarere, ‘The object of your attack is the pa; as for the battalions in position facing you, trample them under; when you have gained the position, give a shout and advance in column. When you get into the pa, set it on fire. When I call to you, start to your feet.’ He then gave orders to the main battalion, the Whare-o-te-riri,^* and some of the braves whom he had chosen to accompany him. He turned the butt of his taiaha upwards, and shouted

taea e koe te pa, tahunal Maku koe e karanga ka whmakatika ai.’ Ka tohu ia ki te matua nui, ara ki te Whare-o-te-riri me etahi o nga toa i whiria e ia hei hoa mona. Ka whitia e ia te reke o tona taiaha ki runga, ka karanga ia, ‘Huia mai ki a au, e karanga au kia tu ki runga, kia rite te whakatikanga ake ki to te ra whanaketanga i te rua. E rere au i mua me taku ope, kia ki te waha, whakangahorotia te poupoutahi i roto i te matua, ko te Whare o te matua kia mau. E ara te kura o taku taiaha ki runga, katahi ano te matua ka pakaru, ka riri koe i to riri, i te mea ka pakaru nga matua a tera.’ Ka karanga ia ki te matua a nga toa, ara ki Te Patari, ‘Whakatika, riria tena matua me tera ra, kia wawe te hinga.’

Ka mutu ona tohu, ka noho ia ki raro, ka karanga ki tona kai-whangai, ‘Homai taku toenga, whangaia mai au.’ E kai ana ia, i karanga te tangata, ‘Tuwhakairiora, el ka pau tera kai raro.’ Ka karanga ake ia, ‘Riria! riria!’ Ka ki atu ia ki tona kai-whangai. ‘Homai te hiku o taku tawatawa, whangaitia mai kia pau.’ Te paunga o te hiku, ka whakatika, ka tu, ka

out ‘Gather round me; when I call for you to stand up, let your uprising be like the sun rising from the depth. When I rush to the front with my corps, raise a shout, and let the column charge the centre of the battalion; it is the Whare of their battalion which we must reach. When I raise the red fillet of my taiaha aloft, then the battalion will break, give vent to your fury, when the battalions of the enemy break.’ He called to the battalion of braves, that is Patari, ‘Up! attack this battalion and that, to hasten the rout.’

When his instructions were ended, he sat down, and called to his feeder, ‘Bring me the remains of my food, and feed me.’ Whilst he was eating, a man called out ‘O Tuwhakairiora, the enemy have all come down.’ He called back ‘Attack them, attack them.’ Then he said to his feeder, ‘Give me the tail of my mackerel, and feed me that I may eat it up.’ When he had finished the tail, he rose, stood up, and looked round. Then he called to the battalion which was to enter the pa and burn it. ‘Up!’ They stood up, gave a shout, and advanced in

titiro. Katahi ka karanga ki te matua hei tomo mo te pa, hei tahu, ‘Whakatika!’ Te tunga ki runga, ka ki te waha, ka tukua i runga i te poupoutahi, ka hinga era matua, ka pakaru; kua puta. Ka karanga ia ki te matua nui, ‘Whakatika!’ Te whakatikanga ake, ano he ra whanake i te rua. Ka ki te waha. Ka rere ia i mua, me te whai tonu nga toa me te poupoutahi. Kei te ki tonu te waha o te matua. Kua uru ia ki roto o nga matua a tera, tata haere ai takirua, takitoru, ki roto i te rapa o tona taiaha. Kei te pera tonu hoki a muri i a ia. Kua pakaru nga matua nui katoa a tera, te Whare-o-te-riri. Kua ara te kura o tona taiaha ki runga, kua kitea mai e te matua. Katahi ano te matua ka pakaru, ka patua. Ka ka hoki te pa i te ahi;pokia te whenua e te auahi. Ka rua ki te patu, ko te pa e kaia ana e te ahi, he patu kau noa iho ia ta te ope i nga tini e patua nei, ara ke hoki he tini ko nga tamariki, nga mokopuna, nga wahine, koroua, kuia, me era atu, nga whare, nga taonga, e patua iho ra e tera matua, e te ahi hoki. E tihi ana hoki te hau mihi kainga, te parera Hikurangi. Ka patua nei, ahiahi noa i te patunga.

Ka hui te ope ki te pupahi. Ka mutu nga mahinga i te ope me te kai, ka tona e Tuwhakairiora etahi o nga toa hei karere ki a Te Aotaki me te iwi, hei kawe i te ahi-karae, i te mariunga o te puta me te pa tahuri, me nga korero katoa. I te po ka haere. Ka ko nga kopara o te ata, ka tae ki Okauwharetoa, ki te whare i a Te Aotaki. Ka mutu nga korero, ka puta ia ki waho. Ka kainga hoki e ia te ahikarae me nga mariunga i mauria ra; ka mutu, ka marama hoki te ata hapara, ka whakaaturia e ia, ‘Ka hinga, ka hinga a Ngati Ruanuku, ko te pa tahuri ko Tokaanu, ko te puta taua ko Te Hikutawatawa, i te ra kotahi.’ Ko te ingoa nei na Te Aotaki i tapa; ko te ki a Tuwhakairiora ki tona kai-whangai i roto i te ope, ‘Homai te hiku o taku tawatawa kia pau.’ E mau nei ano aua ingoa. Ko te pa tahuri ko Tokaanu, ko te parekura ko Te Hikutawatawa.

I te ata ka whakatika te ope ki te mahi i tona parekura me te pa tahuri. He maha nga ra i mahia ai. Ka kitea nga wahine, nga tamariki, koroua, kuia, e huna ana i roto i nga haemanga o nga hukitau o nga wai i nga wahi kino; ka patua katoatia, ko nga morehu no te po i oma atu ai ki Kokai, ki Tokatea. Ka mutu te patunga me nga mahinga katoa, ka hoki te ope. Te taenga ki Okauwharetoa ka mahia e nga tohunga nga karakia purenga me te hurihanga takapau.

Ka noho a Tuwhakairiora me tona wahine, me Ruataupare, ki roto o Okauwharetoa, me te

column, the battalions of the enemy fell back and broke—they had burst through. He called to the main battalion, ‘Up!’ Their uprising was as a sun rising from the depth. They gave a shout. He rushed to the front, and the braves followed him with the column. The battalion kept up a continuous shout. He had made his way into the centre of the enemy's battalions, striking down as he went, two and three at a time, with each stroke of his taiaha. And those behind him were doing the same. All the main battalions of the enemy had broken, that is the Whare-o-te-riri. He had raised aloft the red fillet of his taiaha, and it had been seen by the battalion, then it was that the battalion broke and was beaten. And the pa was set on fire. The land was darkened with the smoke. There were two causes of destruction; the pa burning in the fire, while the army was slaying without cessation the multitudes who were being destroyed—multitudes, that is, of children, infants, women, old men, and old women, and other things, houses and property, which were being destroyed by the battalion and the fire. And the wind wailed and sighed over the kainga, a cold blast from Hikurangi. So they were destroyed, the destruction going on till evening.

The army assembled at the camping place. When the army had been tended and fed, Tuwhakairiora sent some of his braves as heralds to Te Aotaki and the tribe to carry the gruesome sings^* of the slaughter and the overthrow of the pa, with all the tidings. At night they set out. When the bellbirds of the early morning warbled, they reached Okauwharetoa, the house where Te Aotaki was. When they had ended their story, he came forth, then he ate the ahi-karae and mariunga which they had brought. When that was over, and the morning had grown light, he made the proclamation: ‘Ngati-Ruanuku have fallen, have fallen, the pa overthrown is Tokaanu, the army slaughtered is Te Hiku-tawatawa (the tail of the mackerel), in the one day.’ It was Te Aotaki who gave this name; it was what Tuwhakairiora said to his feeder on the expedition, ‘Give me the tail of my mackerel that I may eat it up.’ These names will remain; the pa overthrown is Tokaanu, the battlefield is Te Hikutawatawa.

In the morning the army arose to complete its work on the battlefield, and pa overthrown. For many days they worked. They found the women, the children, old men, and old women, hiding in the ravines and head-waters of the streams, in difficult places; all were slain; the only survivors were those who fled in the night

iwi. Ka ea te mate o tona tipuna i a ia, ka rite te whakatauki aroha a tona koka i a ia. Kihai i tangohia e Tuwhakairiora te whenua, i a ia tonu hoki te whenua. Ko te kai-kinotanga anake o tona tipuna i whakaeangia e ia.

Nga whakatauki mo Tuwhakairiora: ‘Te Koau tono hau a Te Ataakura.’ ‘Tautahi a Ngatihau.’

* * *

to Kokai and Tokatea. When the slaughter was ended, and all the business connected with it, the expedition returned. When they reached Okauwharetoa, the tohungas performed their incantations for removing tapu and the hurihanga-takapau^*.

Tuwhakairiora and his wife Ruataupare took up their abode at Okauwharetoa with the tribe. He had avenged the death of his grandfather, and fulfilled the saying which his mother in her yearning had uttered. Tuwhakairiora did not take possession of the land, for it was already his. It was the murder only of his grandfather which was avenged by him.

The following sayings refer to Tuwhakairiora ‘The wind-compelling cormorant of Te Ataakura.’ ‘The solitary one of Ngatihau.’

* * *

The Census Department has released figures showing Maori religious professions at the time of the 1951 census.

The Church of England had over 37,000 adherents, or nearly 5,000 more than in 1945; and Roman Catholics numbered 17,000, or almost 2,000 more than in the previous census. Those who gave their religion as Ratana numbered over 16,500.

The other religions with over a thousand Maori followers were: Methodist, 8,500; Latter Day Saints, 8,150; Ringatu, 4,900; and Presbyterian, 2,350.

The number of Maoris who objected to stating their religion incresed from 7,000, in the earlier census, to over 14,000.

* * *

A bequest of £1,162 was received last year by Turakina Maori Girls' College. The money may be credited to the school's assembly hall fund.

Smoked by the vast majority
GREYS IS GREAT

LOOKING TO THE FUTURE

Here in Connecticut, April is the first month of spring, and with the coming of spring, comes transformation—transformation which is particularly striking; in fact, almost miraculous to a New Zealander like myself. For, in a few short weeks, the drab, dull and uninteresting landscape of leafless trees, dormant and frost-browned pastures and grey granite boulders is changed into a scene of overwhelming activity on the part of nature. Trees which appeared stark and naked burst into blossom—particularly cherry trees—the oaks, elms and maples change from grey to green, and farmers talk of how soon it will be before the herd will be able to be turned out on to pasture. Even so, I find the spring air chilly enough to necessitate my wearing two shirts and a sweater while working about the farm.

Spring here is very important to the farmer. All winter long he has to house his stock, feed them and care for them, and now he looks forward to the time when he can graze his cattle on pasture, cut down his grain feeding, which consumes such a large portion of his milk cheques, and spend extra time in attending to farm work about the farm, instead of grooming, feeding and cleaning out barns.

This is the picture that has been presented to me during the past month. Everywhere I have been, and on all farms that I have stayed the situation is the same. No one mentions the win- ter that has just passed; the snow which has lain feet deep; the ice storms which play havoc with electric wires and break large limbs off the trees; the frost which has killed the clover in their pastures, or the 33 days of rain that we have had during the last 50 days. But all look forward to and talk of making hay and silage, planting corn or building a new barn to house

the heifers in next winter. This attitude of looking forward to the future with optimism, and making light of the more monotonous side of dairying—housing stock for six months of the year—is typical, I think, of dairy farmers in Connecticut.

BARNS AND MILKING MACHINES

With temperatures below zero during the six months of winter, the housing of stock becomes a necessity, and large barns with upright silos are as common here as cowsheds back in New Zealand. Most of the barns are large wooden structures with shingled roofs, but fancy, tiled barns are not infrequent, the latter being run by businessmen from the larger cities like New York and Boston who still have money to spare after buying a Cadillac for each member of the family. All the older barns are built of chestnut, but a virus disease destroyed all the chestnut trees same 25 to 30 years ago. Hemlock, fir and spruce are the timbers most commonly used now, but some farmers are fortunate enough to have plantations of oak, which is a superior timber. The barns usually have high ceilings to provide ample ventilation, but forced ventilation is now common in newer buildings. The stock are lined down each side of the barn with their heads locked in stanchions. Leg ropes are not common. Enough room is allowed for the passage of feed barrows between the heads of the cattle and the wall, and the rows of cattle are separated by three to five yards.

Pipeline milking machines, such as we have in New Zealand, are the envy of all Connecticut dairymen. Americans still use machines that deposit the milk in a bucket; they carry the bucket into the milkroom, which may be 50 yards or more in a big barn, empty it, and bring it back again — just like herd-testing day in New Zealand. Most farmers know about pipeline milking machines, but nobody seems over-anxious to install them.

PASTURE PROBLEMS

Because of the severe winter conditions the life of pasture, and more especially legumes, is comparatively short. Normally, clover and alfalfa will survive for only four to five years. The replacement of pasture, therefore, is necessary every six years at least. The main cause of destruction is the severe ‘frost lifting’ during winter, and the subsequent thaw in early spring. Because of comparatively little competition from weeds only a few pounds of seed are necessary for the establishment of good, sound pasture. The usual seeding ranges from between 8 to 12 lb, which includes about 4 lb. of clover and 8 lb. of grasses. Red clovers are seldom used because these will not persist for any length of time, but the use of Lodino clover has now become universal. This clover apparently resists the winter conditions better than other clover species, while at the same time the abundance of foliage produced during the summer months is unsurpassed. Alfalfa is used both for haying purposes and for grazing, but it is seldom sown as a straight mixture, farmers preferring to mix it with permanent pasture grasses. The most common grasses used are Broome, Timothy and Ochard grass.

If ‘frost lifting’ were confined to pasture the problem would be bad enough, but the damage by frost to fences is quite extensive, too. On every farm that I have visited so far, repair work to fences has been in progress. All fence posts are loosened up over the winter, and in severe cases posts are lifted right out of the ground. When building a fence here a hole has first to be pierced in the stony ground with a crowbar, and then, with the gentle persuasion of a 16in. sledge-hammer, the posts, which are pointed at one end, are driven in. Pointed posts are used as they are easier to drive in again after each successive winter. Fence wire cannot be stretched too tightly either, for tightly strained wire will snap off when ice or snow accumulates on it during the winter. I have yet to see a fence that would be sheep-proof, and without netting farmers could not build a sheep-proof fence. All fencing is done during early spring, as the softness of the ground enables posts to be driven in much more easily.

LONG DAILY ROUTINE

Those are just a few of the more important problems of dairy farming in Connecticut. Because by far the greater part of the day is spent in the barn, work about the farm doesn't receive the attention that it should. On Mr Tomlinson's farm, where I have been working, work began at 4.45 in the morning. The cows had to be fed silage and grain before milking commenced at 5.15. With milking machines lacking the milk pipeline, three sets of teat-cups make a two-man job, so that milking takes longer and requires more labour than is necessary in New Zealand. We would wash up the utensils and be in for breakfast at 7 o'clock, and at 8 o'clock we were back on the job. The cows here were turned out for exercising. Manure was shovelled into the manure-spreader, and taken out and spread on the pasture. New bedding for the cows was forked out, while sawdust or wood shavings were scattered in with the bedding and in the drains to absorb moisture. Water cannot be used for cleaning out the barns, as cows would be lying in damp bedding. Drinking cups were cleaned out and hay put out for the cows to eat during the day. The cows were then brought back inside, and

the middle passage between the rows of stantions was scraped, swept and dressed with lime to absorb moisture and keep dirt and odour down. Finally the cows were groomed. By this time it was 10 o'clock in the morning. This barn was very efficiently managed, and these boys knew how to work, for in many cases I have seen farmers just finishing cleaning out their barn at 11.30. At nights, silage and grain was fed before milking, and hay fed after. It is not until one has seen for oneself the work involved in barn-feeding that one really appreciates one's good fortune in being able to pasture cattle for twelve months of the year.

Farmers here do not observe a break for morning or afternoon tea, but the three meals that are served are hearty and substantial ones. It is merely a habit of consuming sufficient at one meal to carry you through to the next. At first I really did miss my cups of tea, but have now become accustomed to three meals a day with coffee to follow. Because three meals a day is usual practice, the habit of making cups of tea for casual visitors does not exist. Most housewives are staggered by the fact that women in New Zealand can find sufficient time to serve morning and afternoon tea—and supper—in addition to the three main meals.

JOINING A LODGE

The Wilmots are quite a large family, consisting of five boys and a girl. Two of the boys work on the farm, two of them are still going to school, and the remaining brother and the girl are attending colleges. They derive the utmost pleasure from working on their farm and discussing farming topics at night, when most young fellows would want to be heading off to some livelier source of entertainment. They also rejected television sets, on the grounds that they distracted you from your work too much.

All the members of the family, however, did take a very keen interest in an organization called ‘Grange’ and all participated in the activities of their local branch of ‘Grange’. It is an organization chiefly concerned with the interests of rural people, and is operated along the lines of a ‘lodge’ or secret society. Its major purpose is to promote better family life by providing programmes which include topics on agriculture and education, and some form of musical or social entertainment for those so inclined. During my stay so far I have been invited to speak or show films at many of their meetings, but due to the nature of this organization I was excluded from the formal section of their meetings. This meant that often I would have to sit outside the door for a half to three-quarters of an hour, go in and give my talk, and then sit outside again for another half-hour before the meeting finished and supper was served. As this situation was not entirely satisfactory as far as I was concerned, and as I possess the inquisitiveness common to most members of the human race, I decided it would be much more convenient to become a member of ‘Grange’ myself. During my visit with the Wilmots I joined ‘Grange’ and no longer have to sit outside the door, but can go in and participate in normal activities of any ‘Grange’ meeting in the States. At the same time I have found these activities instructive, and thoroughly worthwhile.

THE TEMPERAMENTAL LITTLE MINK

One of my most interesting experiences so far was when I had the opportunity of paying a short visit to a mink farm. This particular industry has now been operating for some 25 to 30 years in the States, and in the State of Connecticut there are three such farms. This particular farm that I visited was one of the larger ones, having about 2,000 animals. The farming of mink is not at all an easy occupation and requires very highly specialized knowledge to be operated successfully, but when such success can be obtained it becomes one of the highest paying forms of farming.

The mink themselves are exceedingly temperamental animals and must be handled with great care at all times. They resemble in appearance a small type of fox, not much bigger than the average sized domesticated cat.

In the United States, small farmers usually raise a variety of crops, including feed for their dairy and beef cattle. (U.S.I.S. Photograph)

The coat colours vary a great deal depending on particular breed, but wide variations of colours do exist within breeds. Varying shades range from jet black to sky-blue. The mink are kept in low-roofed houses with netting sides, not unlike a chicken or rabbit coop. One male is kept for about every 20 females, and litters range from two to eight young.

At birth the young mink are very delicate, and compare in size with a person's thumbnail. The young mink are born during the month of May, so that this event was under way at the time of my visit. It is during this period that the famales are most difficult to manage, and are exceedingly timid. Once disturbed they become so aggravated that they start devouring their young. This aggravation may be caused by them being frightened by the presence of strangers or again if their food supply should ever become short. It is necessary, therefore, to supply as much food as the females can possibly eat, and to protect them from all causes of disturbances.

Mink can be fed a great variety of foods, but strictest rules of hygiene have to be enforced. Cows' milk, ground meat, liver, meat-meal, and some corn and cereals are included in their diet, but mink have a particular fondness for horse-meat and mink farmers will pay big prices for well conditioned horses which, however, are at a premium.

About Christmas time, when the young mink are about six months old, they are slaughtered and skinned, the skins are cured and packed in bundles, and sent to one of the many mink auctions in this country. Here the skins are graded (according to shade of fur and quality of skiri) and sold by auction to buyers from all over the world. Prices range from $16.00 to $100.00 each, depending on the demand of the market. At present phenomenal money is being paid for mink furs of the sky-blue shade, while the market for the more common black mink furs has slumped.

Nearly every year a new breed or ‘mutation’ is developed, and farmers who develop these new breeds or who have animals of these new and desirable types make fortunes by selling foundation stock to other farmers. Some farmers pay as much as $1,200 for a male of some new breed of mink. The cost of raising these animals is around $11.00 each. In general the mink farmer is essentially a gambler. He never knows what the markets will be like in the following season, and fluctuations in the market are everyday occurrences. Speaking for myself, I would much rather pin my faith on the humble dairy cow than on the temperamental little mink and a temperamental market.

New Zealand is just one of many countries sending farmers to the U.S. under the exchange scheme. Here Sir Datar Singh, of India, discusses dairying with a farmer in the State of Maryland. (U.S.I.S. Photograph.)

TENNIS

I was present at Poho-o-Rawiri, Gisborne, for the opening of the tennis season on November 1, and must compliment the club on the way the opening was organized.

The attendance was good, and the Gisborne people were even then discussing prospects for the 1954 Maori tournament, which has been set down for Gisborne at Easter.

The postponed finals from the 1953 tournament at Rotorua will be the first matches decided. The additional attraction of two sets of finals for all events other than the ladies' singles—won at Rotorua by Miss M. Dewes—should ensure a good attendance. I am sure that the arrangements and hospitality will be up to the high standard usually associated with these capable and experienced hosts.

It was good to see so many young people taking part at the Poho-o-Rawiri opening but, to me, there was special interest in the presence of Mr N. W. Smith, Judge of the Tairawhiti Maori Land Court, and a one-time Wellington champion.

Maoris of the Bay of Plenty and all Wellington people will remember Norman Smith as one of the stars of the years immediately before the Second World War.

Judge Smith retains much of the guile and courtcraft that won so many tournaments in the past. His strokes are still beautifully produced, and I hope that the young players in Gisborne will take advantage of his presence and his interest, as I know he would be happy to coach some of the more promising youngsters.

Not many country districts have the good fortune to have a player of national class in their midst, and although Judge Smith may perhaps-have left his palmy days of competitive tennis behind him, his long experience and his knowledge of the game could well be used to advantage.

He is already coaching one or two youngsters who are showing distinct promise, and any others who have aspirations to higher tennis honours would do well to seek his guidance.

At the national championships played on the Stanley Street Courts at Auckland, two young Maori girls took part. They were Miss M. Dewes and the most promising junior, Miss R. Morrison.

This is the first time in my knowledge that Maori women have competed in a national field.

Miss Dewes had the difficult task of meeting Miss J. Burke in the second round, and although she was beaten 6–0, 6–3, we should congratulate her for a fine effort. Miss Morrison was one of the surprises of the tournament. She disposed of three seeded players in the first three rounds, and if she can maintain her promise she may one day be a New Zealand champion.

SHEARING

Shearing may not be commonly regarded as a sport. It is, in fact, hard, back-breaking work, but when it becomes competitive and world records are at stake, it becomes a contest in which I am sure all Maori sportsmen are interested.

New Zealand's champion shearers meet the Royal visitors:
(National Publicity Studios Photograph.)

It seems incredible that a man can shear 456 sheep in a nine-hour day.

In October I saw Godfrey Bowen, then the record-holder, demonstrating and coaching shearers on the Maori Affairs property at Brent's Farm, Rotorua, and if any young Maoris aspire to become world record-holders of the

future they would be well advised to attend one of these demonstrations. Mr Bowen is co-operating with the New Zealand Wool Board and the Young Farmers' Clubs of New Zealand in an effort to improve the standard of shearing.

He is a wonderful showman, and, unlike many ‘gun-shearers' he wants to help the new chum.

Manu Rangiawha, who attacked Bowen's record on December 21 at the property of the former record-holder, Mr P. de Malmanche, was a first-class man, but, although he had the same conditions and the same class of sheep as Bowen, he was unable to better Bowen's tally.

Nevertheless, 404 sheep in 7 ½ hours was a great effort, and many of our people will be disappointed that the strain of this arduous work forced his withdrawal when the record was so near.

This failure, however, only serves to emphasise the key point in Bowen's technique. His full control, almost gentle handling of the sheep, together with the gift of completely relaxed movement save him the strain and fatigue normally experienced by shearers.

RACING

At one time the Maori, with few exceptions, confined his interest in horseracing to an occasional flutter with the local ‘bookie’, and attendance at meetings somewhere near to his home.

The Otaki-Maori Racing Club in recent years has won a reputation for conducting one of the best country meetings in New Zealand, and has placed the Maori on the official racing map.

This progressive Club, under the guidance of men like Nepia Winiata, is offering stake money and attracting a class of field which would do credit to many clubs in the larger centres.

It is interesting to note, too, that the race cards for most North Island meetings now include horses owned by Maoris.

Some notable successes in recent times have been Mr George Asher's ‘Rareka’, with impressive wins at Rotorua and Franklin; Mr ‘Doc’ Tatere's ‘Maire’, which won at very handsome odds at Marton; and C. Renata's ‘Golden Eve’, which took the main race at Foxton on November 28.

Other prominent owners are Mr Emery, of Rotorua; Mrs R. Wehipeihana, of Ohau; and now I hear that Mr Wallace Tako, who went to England for the Coronation, bought a £900 steeplechaser in Ireland which he intends to race this season. I understand it has been aptly named ‘Royal Tour’.

Perhaps the best-known figure in Maori racing at present is owner-trainer Eric Ropiha, formerly of Otaki, and now of Woodville. He has become in the last two years one of the most successful trainers, with good performances at most meetings, and a brilliant New Zealand Cup win with the former good stayer ‘Conclusion’. His own horse, ‘Wally French’, raced under lease, and Mr McColl's ‘Finito’, have been consistently in the money, and it is not too much to suggest that one or the other could have collected one of the coveted cups or classics this season.

There have always been a few Maori jockeys, and some have been at the top of their calling. Ashley and Roy Reid, who both lost their lives on the track, were champions.

Bill Broughton, one of the best ever, has some Maori blood. So has Grenville Hughes. There are many more, but of the young ones I would like to mention Mokaraka, of Rotorua, whose splendid judgment and careful riding was very largely responsible for Balgarvie winning the big steeplechase on his home course at Labour week-end.

Broughton, as well as being one of the outstanding horsemen of our time, is also president of the Jockeys' Association.

GOLF

At the New Zealand Championships, T. P. Jones, of Taumarunui, again qualified for the Amateur Championship play-off, but after a win in the first round was eliminated.

In the Amateur Plate he produced good form to reach the final. He eliminated Glading, an ex-New Zealand representative, and went down in the final to Jeffries, who will represent New Zealand in England this year.

Farmer, of Gisborne, is a young golfer who played a steady game last season, and I forecast that he may produce a few surprises at the next Maori tournament.

He and Rongo Halbert took part in the Bay of Plenty championships at Whakatane, and Farmer went through to the final. He was beaten by Thornton, of Rotorua, who is one of the best of New Zealand's country players.

While speaking of golf I am sure that those who attend the annual Maori tournament will be interested to learn that Toki Carroll, genial official at most recent tournaments, is now in the King Country.

For some years Toki has been stationed at Raupunga, near Wairoa, as a Maori Affairs Department farming supervisor. He will now be stationed at Te Kuiti. All golfers will wish him good fortune in his new district.

SWIMMING

I am sure that all Maoris will have read with regret the announcement of Moana Manley's retirement from competitive swimming.

This talented young girl was, next to Jean Stewart, the Olympic medallist, our best backstroke exponent. We were looking to her for an Empire Games win at Vancouver.

Miss Manley, however, retires with the best wishes of all our readers.

Training in swimming starts early for the pupils of Ruatoria Maori District High School, where a special swimming pool was recently installed.
(John Ashton Photograph.)

CRICKET

Why do so few Maoris play cricket? I play, myself, and have often been asked this question. Quite frankly I have never been able to find a complete or satisfying answer, because on the face of it so many Maoris have all the physical attributes which help to make the good cricketer.

A good eye, innate sense of balance and timing, a flair for ball-games, and an almost uncanny gift of ‘style’ seem to be the lot of most Maoris. These characteristics, together with team spirit, patience and self-discipline, are the main requirements of the good cricketer.

I do not like to think that it is because of the last two that the Maori has little interest in the game, but it must be said that his natural tendency is often towards the spectacular. He prefers the sudden blaze of action with slim chance of success to the more cautious digging-in tactics, which leave honours even and delay a decision to another day. These tactics to-day are all too common in big cricket, but sometimes, for the team's sake, cricket demands this cautious, self-effacing technique. Our friends from Fiji who toured New Zealand this summer, play a completely uninhibited game with great success, and I believe the Maoris would also.

Most Maoris who do play, and even those who have reached the top grades, have a most cavalier approach. Although they may not win the regard of the purist, they delight the spectator.

Few people in Wellington would deny that Jimmy Ell was, in his day, the most fluent and attractive stroke producer in the country.

Jimmy made his share of ‘ducks', but he also got his share of centuries, including the Wellington record score of 291. I understand that John Smith, of Kaikohe, is a competent cricketer as well as a fine Rugby player, as was his brother Peter, the news of whose death saddened us in January last.

Most of our people live in rural districts, where the good pitch is unknown. Most who do play in the country have to depend on coir matting over uneven turf, or over concrete, often with a rough outfield.

With more of our youth now attending pakeha district high schools and city colleges, however, the number of Maoris playing cricket is increasing. A few are breaking into representative cricket, and among these are the Sciascia brothers from Levin, Hemi, from Waikato and Auckland, and Taiaroa in this season's Otago Brabin Shield team. I would like to hear of any others.

* * * *

Seven students—most of them Maoris—were successful in the new University degree subject, Maori Studies (Stage I), which was introduced in 1953. Maori Studies replaces Maori, which dealt simply with the Maori language. The new subject is much wider, and besides the study of the language it includes Maori culture and history.

The course forms part of the new anthropological department of Auckland University College. This year it is intended to provide also a more advanced course—Maori Studies (Stage II).

* * * *

The Cambridge branch of the M.W.W.L. arranged a catering stall for the day of the Queen's visit to that town, the proceeds going towards the new community centre.

NGA WHAKAMAHI MO NGA MONI
KAHORE I TE KEREMETIA

Kei te tino maha inaianei nga nini a te iwi Maori kei te peheatia nga moni e takoto noa iho ana i nga ringa o nga Poari Whenua Maori i te wa e tu ana aua Poari, me nga moni i te ringa o te Kai-Tiaki Maori, a kahore ano i keremetia e te hunga e tika ana ki aua moni, i kereemetia e te hunga e tika ana ki aua moni. pera i raro i te here kai-tiaki, a kahore tonu he mana inaianei hei whakamahi i aua moni i tetahi atu ahua. Kua oti te hunga i te Paremata he ture e taea ai te whakamahi i aua moni, a i te mea hoki keahore e taea te utu ki te hunga na ratou aua moni, a tera e ahei kia whakapaua inaianei aua moni ki roto i te takiwa i hua ake nei aua moni hei painga mo te katoa o nga Maori o taua takiwa. I raro i taua ture kua whakaritea te huarahi e utua ai aua moni ki nga Ropu Awhina Take Maori me era atu ropu o roto i taua takiwa e kimi ana i te ora, engari tera ano kei te mau tonu te mana me te huarahi e ahei ai te hunga e whai take ana ki aua moni ki te whakatakoto i a ratou kereeme.

Ko te Ture Kai-Tiaki Maori, 1953, e whakatopu ana i te katoa o nga ture e pa ana ki te kai-tiaki Maori, a pera hoki i te Ture mo nga Take Maori whanui a te I o Aperira, 1954, timata ai nga tikanga o taua Ture. Ko taua Ture e pa ana ki te kaupapatanga, ki nga kaute, ki nga mana tuku moni me era atu mana o te kai-tiaki Maori, engari tera atu te tekiona hou e tino pa nui ki nga whakahaere a te Kai-Tiaki Maori, ara Tekiona 30.

Kei te Kai-Tiaki Maori e pupuri ana etahi moni nui whakaharahara ma te iwi Maori kahore nei ano i whakatakoto kereeme ki aua moni. He whenua te putake tuturu o aua moni

USES FOR UNCLAIMED MONEYS?

There have been many inquiries from the Maori people as to what happens to moneys, held by the former Maori Land Boards and the Maori Trustee, which remain unclaimed by the persons for whom they are held. Up till the present time moneys of this kind have been retained in trust, and no power has existed to deal with them in any other way. Parliament has now made it possible for these unclaimed moneys, since they cannot be paid to the persons entitled, to be used within the district from which they arose, for the good of Maoris generally. The legislation provides for payment of unclaimed moneys to Maori organisations and other bodies in the district for purposes of benefit, without at the same time taking away the rights of anyone who later establishes a personal claim to any part of them.

The Maori Trustee Act, 1953, consolidates the general law relating to the Maori Trustee, and, like the Maori Affairs Act, comes into force on April 1, 1954. It deals mainly with the constitution, accounts, lending powers and so on of the Maori Trustee, but there is one new section of great importance — Section 30.

The Maori Trustee holds substantial amounts of money to the credit of Maoris who have never made any claim to it. This money is mainly from land—rents, purchase money, royalties and compensation. Some has been held for twenty years or longer without claim. A good part of it came to the Maori Trustee from the former Maori Land Boards. No doubt many of the persons for whom these moneys are held are dead, and their relatives do not know of the moneys. Others are known by different names, or have moved right away from

—ara, he moni riihi, he moni hoko, he roereti, me te moni kapeneheihana. Kua tae ki te rua tekau tau neke atu, e pupuritia ana aua moni kahore ano i keremetia. A ko te waahi nui o aua moni he mea waiho mai ki te Kai-Tiaki Maori e nga Poari Whenua Maori i te wa i whakakorea nei aua Poari. Tera pea kua mate noa atu etahi o nga tangata e tika ana ki aua moni, a kahore nga whanaunga i te mohio ki aua moni. Etahi ano kei te mohiotia pea i raro i tetahi ingoa ke a kua neke ranei ki tetahi atu takiwa noho ai. Kua nui tonu te mahi ki te kimi haere i nga tangata na ratou aua moni, a no enei wa tonu nei ka panuitia nga ingoa o nga tangata na ratou aua moni i roto i nga kahiti o te Kooti, engari, he waahi iti noa iho o aua moni i taea te utu.

I raro i taua Tekiona 30 kua whai tikanga te Kai-Tiaki Maori ki te hanga rarangi ingoa na ratou nei aua moni, mo ia takiwa Kooti Whenua Maori, e whakaatu ana i te huarahi i puta mai ai aua moni kahore ano i kereemetia ma nga tau tekau. Ka tukuna atu he kape o ia rarangi ingoa ki te Tari Kooti Whenua Maori o ia takiwa hei matakitaki, hei hurahura ma te katoa. Ko era o aua moni kahore ano i keremetia i roto i te kotahi tau i muri mai i te panuitanga, ka ahei kia utua te tekau pauna ia rau pauna ki roto ki te Putea Maori Mo Nga Take Maori (koia nei te putea kai awhina i te iwi Maori i roto i te maturanga, i nga pukapuka e pa ana ki te reo Maori, me te hitori aha noa) a ko te toenga ka whakamahia i raro i tetahi tikanga whakahaere e whakaaetia e te Minita, a e whakataungia e te Kooti.

Kei te Minita Mo Nga Take Maori te ahua ki te whakatu komiti mo ia takiwa hei rapu i tetahi tikanga e tika ai te tohatoha i aua moni o tena ake, o tena ake takiwa (haunga atu era moni kua utua ki te Putea Moni Mo Nga Take Maori) hei utunga ki nga Komiti Takiwa me nga Komiti-a-Iwi, ki te Ropu Wahine Maori Toka-i-te-Ora, me era atu ropu o taua takiwa e kimi ana i te oranga mo te iwi Maori me o ratou uri. Ko te kaupapa tenei i raro i te whakaae a te Minita me te whakatau a te Kooti e taea ai e te Kai-Tiaki Maori te whakamahi o aua moni kahore ano nei i kereemetia.

Ahakoa aua moni kahore ano nei i kereemetia ka utua i te ahua kua huaina ake nei, mehemea ka taea e tetahi tangata te whakatakoto kereeme e whai take ana ia ki aua moni, ka utua atu e te Kai-Tiaki Maori nga moni e tika ana ki a ia. Kahore taua tekiona i te tango i nga mana o tetahi tangata e whai take ana ki aua moni. Heoi ano te kaupapa kei te tirohia tera te waahi nui o aua moni kahore rawa e kereemeti, no reira e tika ana kia whakamahia hei painga mo nga Maori ake o te takiwa, he

their own district. A good deal of work has been done in trying to track down these moneys, particularly of late, by publishing the names of the beneficiaries in Court panuis, but only a small amount has been disposed of in this way.

Section 30 provides for the Maori Trustee to make up lists for each Maori Land Court District, giving particulars of moneys for which no claim has been made for ten years. A copy of each list is to be lodged in each Maori Land Court office for public inspection. Those amounts listed for which no claim is made within a year after notification, can be dealt with by paying ten per cent to the Maori Purposes Fund (which assists in Maori education, and publishes works dealing with Maori language, history, etc.), and the remainder in accordance with a scheme approved by the Minister and confirmed by the Court.

The Minister of Maori Affairs can appoint a committee for each district to draw up a scheme for the distribution of the unclaimed moneys in that district (other than the amount paid to the Maori Purposes Fund), providing for payment to Tribal Executives and Committees, Maori Women's Welfare Leagues and other bodies in the district for purposes of benefit to Maoris or descendants of Maoris. This scheme, subject to approval by the Minister and confirmation by the Court, forms the basis for payment by the Maori Trustee of these unclaimed moneys.

Although these unclaimed moneys may be paid out as set out above, if any person later establishes that some of those moneys were due to him, he will be paid by the Maori Trustee. The section does not take away the rights of any person to moneys due to him. It merely recognises the practical position that a great part of these moneys will never be claimed, and should, therefore, be used among the Maoris of the district rather than continue to lie in the hands of the Maori Trustee.

There is one further minor provision of the section, that the Court may authorise dealing with certain other moneys, as if they were unclaimed moneys, without publishing a list. This concerns first, moneys held by the Maori Trustee where the records do not disclose to whom they should be paid. There are a few cases like this, mostly dating from many years ago. The other class of moneys concerned is small amounts due from a block of land with a number of owners, where distribution would not be worth while. This, also, is a rather uncommon occurrence.

pai ke tenei ahua i te waiho kia takoto noa iho i roto i nga ringa o te Kai-Tiaki Maori.

Tera ano tetahi whakarite iti kei roto i taua tekiona e whakamana ana i te Kooti mo te ahuatanga ki etahi atu moni mehemea nei he moni kahore ano i kereemetia a kahore hoki i uru ki roto i te rarangi i panuitia. E pa ana tenei, tuatoki, ki nga moni kei pupuritia e te Kai-Tiaki Maori, kahore he whakamarama me utu aua moni, na wai aua moni. He ahua nui tonu nga mea penei no nga tau maha kua mahue noa atu. Ko etahi ahua o aua moni e pa ana ki nga moni iti rawa no nga poraka whenua pehea noa atu te nui o nga tangata e whai take, a i te iti o te moni ma tena, ma tena, he mahi nui rawa te tohatoha. Tera hoki he ahua maha tonu nga mea penei.

‘Tena me hui tatou.’ Ko nga korero kua oti te tuhi i nga tuhinga kua mahue ake nei i pa ki te ahua o te timata o te hui. Inaianei kua tae nga whakamarama ki te kaupapa ake o te hui, ara ki nga take hei whiriwhiri. Tenei wahi o te hui e tika ana me tino arahingia e te tiamana a me mohio tonu hoki ia ki te aronga o nga whiriwhiri, a mana tonu hoki e awhina kia tere kia totika te oti o nga whakatau a te hui. No reira me timata enei tuhituhi i te ahua o te hui kua timataria i te putanga o te pukapuka nei i mahue ake nei.

We have so far discussed the way a meeting begins. Now we come to the real substance of any meeting, the Business for the day. This part of the meeting needs careful guidance from the Chairman, who must keep track of all the discussion and help the meeting make its decisions within a reasonable time. Let us continue the imaginary meeting we started in the Spring Issue.

to tatou Peka kia hokona mai he peita hei whakapaipai i te ruuma nei mehemea ka whakaae nga tane ki te peita. Ko te paninga whakamutunga e tika ana me pani i te paunga o nga ra o tenei wiki, a e hiahia ana ahau kia utua te kaute mo nga peita e £7/11/3. A tera hoki e tika ana inaianei me utu te moni-kohi a to tatou Peka mo Te Ao Hou e 7s. 6d.

Tiamana: Kei te whakamoemiti atu ki a koe e Miss T. Kei te tono atu kia motinitia e tetahi o nga mema o te Komiti kia whakamana a Miss T. kia utua aua kaute e rua.

Mrs P.: Kei te motini ahau kia utua aua kaute.

Mrs N.: Kei te tautoko ahau i te motini.

Tiamana: Kua motinitia a Mrs P. kua tautokoria e Mrs N. me utu enei kaute. Ko nga mea e whakaae ana me ki ‘Ae’ … ko nga mea e whakahe ana … kua whakaaetia.

Mrs D.: E te tiamana ki toku whakaaro i tino pai te mahi a te hunga tane i te peitatanga i te ruuma nei, no reira e tika ana me tuku e tatou he reta whakamoemiti. No reira ka motini ahau kia tukuna e te hekeretari he reta ki te hunga tane.

Tiamana: He tino whakaaro tika tena e Mrs D. Ma wai hei tautoko te motini?

Mrs E.: Maku hei tautoko.

Tiamana: Kua motinitia e Mrs D. kua tautokoria e Mrs E. tera me tuhi e te hekeretari ki te hunga na ratou i mahi, te whakamoemiti a komiti mo te tino pai o te mahi. Ko nga mea e whakaae ana, me ki ‘Ae’ … ko nga mea e whakahe ana … kua whakaaetia.

(b)Ripoata a te Komiti-iti:

Tera kei te mohio koutou i whakaturia ko Mrs P., Mrs W., me Mrs O. hei mangai mo te komiti i roto i te ropu huihui o nga komiti iti mo te whakaako ki te tunu kai. Kei te tono atu ki a Mrs P. mana hei ripoata a ratou whiriwhiri ki te Women's Institute.

Mrs P.: Ko te ripoata poto, tera ko te ra o te whakaako ki te tunu kai i whakaritea mo te ra hokohoko i te paunga o nga ra o Oketopa ara kua whakaritea mo te 28th. Kua whakaritea he pahi hei hari i nga mema o to tatou Peka ki te taone, a tera ko nga mea e hiahia ana ki te haere i runga i te pahi me whakaatu mai ki ahau i a tatou e inu ti ana.

Tiamana: E whakamoemiti atu ana ki a koe e Mrs P. Kia mau mahara tatou katoa ki te ra, ara te 28 o Oketopa a me kite hoki koutou i a Mrs P. mo te ahuatanga o te pahi. Kua mutu ra nga take o te hui mo tenei ra, haunga ia mehemea he take ano ta tetahi mema hei whiri-whiri i mua o taku tononga atu i a Mrs P. kia haere tana whakaatu i ana pikitia.

E TEHI ATU TAKE:

Mrs R.: E te tiamana kei te whakamoemiti ahau ki te pai me te tika me te whiwhi o te

to £10/17/9, and that there are still seven subscriptions outstanding. I should like to remind those members who have not paid their annual subscription that they should do so as soon as possible.

The following accounts are due for payment. You will remember that our Branch undertook to provide the paint for redecorating this room if the men would do this job for us. The final coat is to go on this weekend, and I should like to pay the paint bill, which comes to £7/11/3. Then our subscription for the Branch copy of Te Ao Hou is now due, and amounts to 7/6.

Chairman: Thank you, Miss T. Would someone please move that Miss T. be authorized to pay both these accounts.

Mrs P.: I move that these accounts be paid.

Mrs N.: I second that.

Chairman: It has been moved by Mrs P. and seconded by Mrs N. that these accounts be paid. Those in favour please say ‘Aye’, … those against … Carried.

Mrs D.: Madam Chairman, I think the men have done a very good job on the paint work, and that we should send them a letter thanking them for their efforts. May I move that the Secretary write to them?

Chairman: A very good idea, Mrs D. Is there a seconder for that motion?

Mrs E.: I second that.

Chairman: It has been moved by Mrs D. and seconded by Mrs E. that the Secretary write thanking the working party for their excellent work. Those in favour please say ‘Aye’, those against … Carried.

(b)Report from Sub-Committee.

Now you will remember that Mrs P., Mrs W., and Mrs O. have represented us at the Joint Sub-Committee for the Combined Cooking Display. Mrs P., would you please report to us on your discussions with the Women's Institute.

Mrs P.: Briefly, that date for the Display was changed, as we suggested, to a sale-day at the end of October, and it has been fixed for the 28th. We have arranged for a special bus to take members of our Branch into town, and anyone who wishes to travel in the bus should see me at afternoon tea time.

Chairman: Thank you, Mrs P. Remember the date, everyone, the 28th of October, and see Mrs P. about the bus. That is all the business for the day, unless anyone has anything further to discuss before Mr P. shows us his films.

Bring and Buy, a i te mea kua oti nei te peita o to tatou ruuma, ki toku whakaaro e tika ana, me whakatikatika te ahuatanga ki nga kapu me nga hoeha, na te mea kei te tino he rawa.

He Reo: Tera hoki nga tauera.

He Reo Ano: Hei whakapau moni noa iho nga tauera.

He Reo Ano: E tika ana me whakapau e tatou nga moni hei awhina i te Ropu concert.

Tiamana: Kia tau te rangimarie. He take tino pai tau e Mrs R. mo te ahuatanga o nga kapu me nga hoeha, a tera hoki kei te tika te take o te ahuatanga o te hoko mai i etahi tauera totika. Ka taea ranei e koe te whakakaupapa o tetahi motini.

Mrs B.: Ae e te tiamana, ka motini ahau i tera me whakamana te kaitiaki moni ki te whakapau i te moni kaua e neke atu i te £5 toru Taihana, o ko te toenga o nga moni me whakapau hei hoko tauera.

Mrs O.: E tautoko ana ahau i te motini.

Tiamana: Kei te tuwhera inaianei te motini kia whiriwhiria.

Mrs N.: E te tiamana he whakapau moni kore take te hoko tauera mai, he mama noa iho te mahi tauera ki te peke paraoa.

Mrs V.: He tino take poauau te hoko tauera mai, he pai ke te waiho i te ahua ano e riro nei ma tena ma tena e hari mai he tauera.

Mrs T.: Kei te nui noa atu nga huarahi hei whakapaunga i a tatou moni, a he nui rawa te utu o nga tauera. Kei te tika te hoko mai i nga kapu me nga hoeha, engari kaua hei whakapaua he moni hei hoko tauera.

Tiamana: E Mrs T. mau pea hei motini he menemana me whakamana te kaitiaki moni ki te hoko mei i nga kapu me nga hoeha anake. A tera pea ma te hekeretari e panui mai te motini a kei reira koe motini ai i te menemana.

Hekeretari: Kua motinitia e Mrs R. Kua tautokoria e Mrs O. tera me whakamana te kaitiaki moni, kia whakapau i te moni kaua e neke atu i te £5 hei hoko kapu hoeha kia toru taihana, a ko nga moni e toe mai me whakapau hei hoko tauera mai.

Mrs T.: Kei te hiahia ahau ki te motini^* i te menemana, tera ko nga kupu: ‘Ko nga moni e toe mai me whakapau hei hoko tauera mai’, me horoi atu i te motini.

painted I do think that we should do something about our cups and saucers. They are a disgrace!

Voice: And the tea-towels ….

Voice: Tea-towels are a waste of money …

Voice: We ought to spend the money to help the Concert Party ….

Chairman: Order, please. Mrs R., that is a very good suggestion about the cups and saucers, and there is something to be said for buying some good tea-towels. Would you care to put your suggestion in the form of a motion.

^*Mrs R.: Yes, Madam Chairman. I move that the Treasurer be allowed to spend up to £5 to buy three dozen cups and saucers, and that any money over be spent on tea-towels.

Mrs O.: I second that.

Chairman: The motion is now open to discussion.

Mrs N.: Madam Chairman, the tea-towels are a waste of money. We could easily make some out of flour bags.

Mrs V.: It is ridiculous to buy tea-towels. We can take it in turns to provide them, just as we always have.

Mrs T.: We need money for so many things, and tea-towels are a luxury. We need the cups and saucers, but shouldn't spend any money on tea-towels.

Chairman: Mrs T., would you care to make an amendment to the motion that would just allow the treasurer to buy cups and saucers? Perhaps the Secretary would read the motion through, and then you could move an amendment.

Secretary: It has been moved by Mrs R. and seconded by Mrs O. ‘That the Treasurer be allowed to spend up to £5 to buy three dozen cups and saucers, and that any money over be spent on tea-towels.’

^†Mrs T.: I should like to move an amendment, that the words ‘and that any money over be spent on tea-towels' be deleted.

Mrs B.: I second that.

Mrs B.: Kei te tautoko ahau i te menemana.^**

Tiamana: Tera ano he mea e hiahia ana ki te whai kupu? Kua kore, a no reira koia nei te menemana, tera ko nga kupu. ‘Ko nga moni e toe mai me whakapau hei hoko tauera mai, me horoi atu i te motini.’ Ko nga mea e whakaae ana me ki ‘Ae’ … ko nga mea e whakahe ana … kua whakaaetia. Koia nei te motini inaianei’. Tera te kai-tiaki moni me whakamana kia whakapau i te moni kaua e neke atu i te £5 hei hoko kapu, hoeha kia toru taihana.’ Ko nga mea e whakaae ana, me ki ‘ae’ … ko nga mea e whakahe ana … kua whakaaetia.

Mrs P.: Kei te whakaaro tonu ahau me hoko mai he tauera.

^‡ Miss T.: E te tiamana kei te he nga kupu a

Chairman: Is there any discussion? No … Then I shall put the Amendment that the words ‘and that any money over be spent on tea-towels' be deleted. Those in favour please say ‘Aye’, those against … Carried. The motion now reads ‘That the Treasurer be allowed to spend up to £5 to buy three dozen cups and saucers.’ Thase in favour please say ‘Aye’ … those against … Carried.

Mrs P.: I still think we should buy some tea-towels.

^‡ Miss T.: Point of Order, Madam Chairman. The motion has been carried.

Chairman: You are perfectly correct, Miss T. Would you care to make some other suggestion about new tea-towels that doesn't involve spending our funds, Mrs P.?

Mrs P.: Well, Madam Chairman, I just think that we need them, and that it should be left to each member to decide whether she is prepared to give the Branch a tea-towel, new or old, or made from a flour-bag.

Miss B.: Madam Chairman, that means that only one or two people will do anything about

Mrs P. i te mea kua paahitia ketia te motini.

Tiamana: Kei te tika tonu tau e Miss T. Kei te hiahia ranei koe e Mrs P. ki te whakaari i tetahi atu huarahi e taea ai te riro mai he tauera hou engari i te kore whakapaua o a tatou moni.

Mrs P.: E te tiamana ki toku whakaaro kei te tino hiahiatia he tauera a tera me waiho ki tena mema ki tena mema te whakaaro ki te homai tauera ma te Peka, ahakoa he mea hou he mea tawhito ranei, he mea mahi ranei ki te peke paraoa.

Miss B.: E te tiamana ki te perangia tera e riro ma te mea kotahi ma nga mea ruarua ranei hei homai aua tauera. Kei te tino he nga taputapu o te kitini i te maha noa iho o te tangata e whakamahi ana i aua taputapu, no reira ki toku whakaaro me neketia atu ta tatou titiro mo nga taputapu o te kitini. A no reira ka motini ahau me whakatakoto e ia mema tetahi taputapu mo te kitini engari kaua hei neke atu te wariu i te 3s. 6d.

Mrs P.: Maku hei tautoko.

(I muri tata o tenei ka poraru nga korero o te hui, rereke nga whakaaro o tetahi mema i o tetahi mema. I te mutunga ka motini a Mrs O. kia mutu te taukaikai.)^¶

Mrs O.: E te tiamana, tera he motini kei whakamua i te hui, no reira ka motini ahau kia haerea te motini.

Mrs N.: Maku hei tautoko.

Tiamana: Kua motinitia, kua tautokoria kia haere te motini. Ko nga mea e whakaae, me ki ‘Ae’ … kua whakaaetia. No reira ko tenei te motini. Na Miss M. i motini, na Mrs P. i tautoko ‘Me whakatakoto e ia mema tetahi taputapu mo te kitini engari kaua hei neke atu te wariu i te 3s. 6d.’ Ko nga mea e whakaae ana, me ki ‘Ae’ … kua whakaaetia.

Tiamana: He take ano i tua atu? Heoi tera kei te hiahia ahau ki te whakamohio atu ki a kotuou i a Mr N. i haere mai a ia ki a tatou no te Tari whakaako i nga mea kua kaumatua, a e rua ana pikitia hei whakaatu ki a tatou. Mehemea ka whakapouritia te ruuma a ka timata ia ki te whakaatu i ana pikitia ki a tatou.

(Ka whakaaturia nga pikitia a Mr N. Kua oti ke te whakarite a te tiamana ma Mrs O. nga kupu whakamoemiti a te hui ki a Mr N.)

Mrs O.: E te tiamana kei te hiahia ahau ki te whai kupu whakamoemiti ki a Mr N. mo te taha ki tenei Peka, mo tana haringa mai i enei pikitia tino whai take ki a tatou. Ko te tumanako tera ano ia e haere mai a tetahi au wa.

WHAKARITENGA I TE RA MO TE HU KEI TE HAERE MAI O TE PEKA — TE MUTUNGA O TE HUI.

Tiamana: I mua o te mutunga o te hui he whakamahara atu ano ki a koutou tera ko te hui kei te haere mai e wha wiki mai atu i tenei ra, ara kei te 11 o Oketopa.

Tenei ahau ka whakapuaki, kua mutu te hui.

it. The kitchen equipment is in such a bad state, and it is used by so many people that we ought to do something more than that. I move that each member provide something for the kitchen, but that no one spends more than 3s 6d.

Mrs P.: I second that.

(Immediately an unruly discussion begins, each person present having a different idea to put forward. Finally, Mrs O. moves the CLOSURE.)^§

Mrs O.: Madam Chairman, there is a motion before the meeting, I move that it be put.

Mrs N.: I second that.

Chairman: It has been moved and seconded that the motion be put. All those in favour … Carried.

I shall now put the motion moved by Miss B. and seconded by Mrs P.: ‘That each member provide something for the kitchen, but that no one spends more than 3s. 6d.’ All those in favour … Carried.

Is there any further General Business? Very well. I should like to introduce Mr P., who comes to us from Adult Education, and who has brought us two films. If someone would darken the room we could see what he has to show us.

Mr P. shows the films. The Chairman has arranged previously that Mrs O. should thank Mr P. on behalf of the meeting.

Mrs O.: Madam Chairman, I should like to thank Mr P., on behalf of this Branch, for bringing these interesting films to us. I hope that he can come again with some more films. 8.–9. ARRANGING THE DATE OF THE NEXT MEETING—CLOSING OF MEETING

Chairman: And now, before we close the meeting, I should like to remind you that the next meeting will take place four weeks from today, on October 11th.

I declare this meeting closed.

Nga Titotito a te Maori

Maori Poetry

mokopuna katoa. I nga korero whakamarama a Apirana Ngata, i tana pukapuka, e Nga Moteatea, ka tuhituhia e ia te whakapapa o Hinekitawhiti raua ko tana mokopuna, i heke iho nei i a Makahuri, mokopuna a Tuwhakairiora, rangatira nui o Ngati-Porou. He korero no Ngati-Porou, ‘Kaore te rangatira e whakapapatia’. No te mea, e tino mohiotia ana te rangatira. Na Tuwhakairiora katoa a Ngati-Porou. E mohiotia ana nga rangatira. Ngati-Porou, a kore rawa au i rongo he rangatira a Hinekitawhiti. Ko te nuinga o nga whakamarama kei Nga Moteatea.

arms sings the oriori and gently swings her in her arms bidding her call on her relatives from Tokomaru to Raukokore in the Bay of Plenty. Chiefs and chieftainesses on the way are mentioned, and also historic places. Sir Apirana Ngata gives the oriori as the first song in his book of Maori songs, Nga Moteatea. He traces the composer from Makahuri, grandson of the great Ngati-Porou chief, Tuwhakairiora. The singer, in a flight of poesy, exalts her little grand-daughter to the highest, but the composer's name is not amongst those of well-known chiefs and chieftainesses of the Ngati-Porou tribe.

* * *

For the visit of Her Majesty the Queen, the Government invited to New Zealand seventeen chiefs and other leaders from the Island Territories. The number included eight representatives from Western Samoa, six from Cook Islands, two from Niue and one from Tokelau Islands.

Members of the party combined a sightseeing tour of the country with visits to industrial and agricultural centres, and in Wellington they attended several of the functions in the Royal programme. They were accorded traditional Maori welcomes at Auckland, Ngaruawahia, Hastings, Ruatoria, Rotorua and Christchurch.

* * *

At the time of the 1951 census just on two-thirds of the total Maori population of just over 115,000 was registered as being full-blooded Maori. The figure was 76,918. The number of Maori-European halfcastes was 23,183, and the number of Maori-European three-quarter-castes as 15,201.

CHANGE IN MANAGEMENT

We congratulate Mr J. M. McEwen on his appointment as Resident Commissioner of Nieue. While we are sure that he will be invaluable in bringing progress to this island, the end of his association with Te Ao Hou is much to be regretted.

His place has been taken by Mr W. T. Ngata, who is also his successor as Secretary of the Maori Purposes Fund Board.

* * *

The third Duntroon Maori graduate, Lieutenant Tony Mataira, a son of the Rev. W. P. Mataira, of Manutuke, is now adjutant of the Fiji Battalion in Malaya.