When George Turner was out of earshot busying himself with some fencing posts, a departmental officer added something to the story which the modest farm manager would not have included.

“You know,” said the officer, “the owners of this block appreciate very much what George is doing for them and the amount of work which he has put into their land. They have been out several times and had a look.”

In 1961 the block will be cut up into four dairy farms and two sheep runs. The owners have nominated several young men to take over the units. They are scattered throughout the country from Taranaki to Tokaanu and some are already attending agricultural colleges in preparation for the day when the occupiers will be chosen.

At present the hardest job which the department has at Paewhenua is to get George Turner to take a holiday. His excuse is always that he has something to do on the farm. Although some people say he “kills himself with work,” his tall, lean sinewy frame suggests that he has benefited from a life spent milking cows in his own tribal territory at Pirongia, working on the railway in the Glen Murray district, bushfalling in the summer and wielding a shovel for the Works Department in the winter, and now breaking in land for his own Maori people.

But the day will come when George Turner will not be able to work as hard as he used to. Somebody has suggested that it would be a suitable gesture to a man who has ungrudgingly given years of his life to working hard to help others, if some of the people who are fortunate enough to own land, set aside a few acres for George to enjoy in his retirement. It would certainly be a small enough reward for the benefits which his example and energy have brought to the Maori people and New Zealand. George would then be able to grow hi potatoes instead of having to buy them. And, if h can find some idle moments, he will then be able to smoke his pipe round the camp fire.

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SCHOOL MAORI CLUB PROVES POPULAR

A Maori club formed at Papakura East primar school has more European than Maori children It was suggested by a Maori pupil and approve by the Headmaster, Mr W. G. E. McGowan, wh said it created such interest among the children that it was not possible to admit all who applied.

The European children learned the words Maori songs quickly, but they had difficulty mastering the rhythm. As well as Maori song “Sing a Song of Sixpence” was performed English with actions by the Club.

Mr McGowan said the club promoted harmo in the school and encouraged the co-operation Maori parents, who were equipping the membe with piupiu.

KO TAKU kaupapa korero mo runga i tetahi wahi e karangatia ana ko Kowhitikaru. He poto noa ake tenei korero, engari he pai, kia mohio ai koutou he aha tenei wahi i karangatia ai ko Kowhitikaru. Ko te timatanga o tenei korero me hoki ki nga wa o mua.

I nga ra o mua i Ahipara tetahi pa e tu ana. Ko nga iwi o tenei pa he iwi tino kaha, a e rangona ana hoki i nga wahi katoa mo to ratou kaha ki te kai tangata. Ta ratou mahi hoki he haere ki nga wahi katoa whakaeke haere ai i nga pa katoa e tu ana i mua i a ratou.

Ko te rangatira o tenei pa e karangatia ana ko Manuka. He tangai tino kino, a ko tona hoa rite tonu ki a ia. Heoi ano nga mea e pai ana ki a raua, ko a raua toa, na te mea e rite tonu ana ratou, he kaha ki te kai tangata.

Me mea atu e ahau ki a koutou tetahi mahi i mahi ai raua. I tetahi wa i rongo a Manuka, kua tae etahi wahine ki te pa e haere ra hoki ratou. Ka mea atu a Manuka ki tona hoa ki a Matangi: “E Matangi, haere taua ki te tahae i etahi wahine ma taua, tino kuia rawa enei.” Ka whakaae hoki a Matangi; na ka haere raua. I to raua taenga atu ki te pa kua pouri, na ka tatari raua kia moemoe nga tangata. I to raua mohiotanga kua moemoe nga tangata, ka haere raua ki te whare moe o nga wahine, a tahaetia ana toko wha, mauria ana ki to raua pa. I to raua taenga atu ki te pa, ka whakatika hoki raua ko tehea mana. Ki te kore nga wahine e pai ki a raua, kua patu hoki raua i o raua puku. Na, kua kite hoki koutou i te kino o enei tangata.

I tetahi wa ka rongo a Manuka tana taurekareka e karanga ana, i kite ia i etahi waka e haere mai ana ki uta. Ka karanga a Manuka i ana tangata kia huihu. I te taenga mai o nga waka ki uta, ka rere atu a Manuka me ana tangata a patua ana nga toa katoa, ko nga wahine mauria ana hei taurekareka. He nui hoki te hari o

I AM going to tell you the story of called Kowhitikaru. It is only a sh but one that would perhaps appeal to so

Long ago there was a pa at Ahipara. pa lived people whose fame spread to winds because of their cannibalistic instinc their pa they sent out many ravaging pa

The chief of the pa was called Man was a wicked man and so were all those at with him.

Once Manuka and his party were o [ unclear: ] ravaging trip, news came to them that in the nearby pas there were some very [ unclear: ] women. Manuka thereupon planned to himself of some of these women and sai companions, “Let us set forth to get new for ourselves our present ones have bec and unattractive.

Manuka's bosom friend Matangi ag [ unclear: ] they set forth. They arrived at the parti at night. They waited until the people ir [ unclear: ] were asleep, they went to where the worr asleep, and kidnapped four of them. WI arrived at their pa they alotted the women themselves. Any protest from the won immediately allayed by gestures to the ef [ unclear: ] if they dared resist they would find an resting place in the stomachs of their ca [ unclear: ]

One day Manuka's slave gave the alarr effect that canoes were approaching. Manu moned his warriors together and as soon canoes landed—the men were all slain women taken into captivity. Manuka's j [ unclear: ] no bounds for that night there was a big

Some two years after this event Manul of a pa at Hokianga a formidable pa as led to believe. He said to his followers tired of no war let us go forth to fight”, set out but when they reached Panguru tl [ unclear: ] pants of the pa had gone to Whirinaki. T

Manuka, na te mea he hakari nui hoki i taua po.

A, e rua pea tau i muri mai, ka rongo a Manuka mo tetahi pa i Hokianga. Ki tona rongo he pa tino kaha. Ka mea: “Ha- he roa rawa hoki toku whawahi mutunga, haere tatou ki Hokianga ki te whawhai.” Na ka haere ratou. I to ratou taenga atu ki Panguru, ka rongo ratou, kahore te iwi i re ra, engari kua whakawhiti i te awa o Hokianga ki te wahi e karangatia ana inaianei ko Whirinaki. Ka mea a Manuka: “Haere tatou ki te aru.” I to ratou taenga atu ki Whirinaki, i reira tetahi hui nui, engari kahore te iwi o Panguru i reira, kua hoki ke mai ma nga puke ki Opononi, a i reira ka whakawhiti i te wahapu ma runga i nga waka ki Te Karaka, a i reira ki Panguru. Ka tohe te iwi o Whirinaki kia noho a Manuka mo tetahi wa; ka whakaae ia, a i reira ia e wha pea ra. Ka mahara ia, i haere mai ia ki te whawhai, ka mea atu ia ki ana tangata; “Kua ora tatou i te kai, tena haere tatou ki te whawhai.” I te rongonga o te iwi o Whirinaki i enei kupu, ka timata hoki ki te ngautuara mo Manuka. Ka mea a Manuka: “E! tino pukukorero rawa tenei iwi, patupatua.” E rua tekau ano i mau, ko etahi i oma. Ka mea a Manuka: “Waiho ena tupapaku ki kona pirau ai, ekore ahau e pai ki te kai tangata ngautuara.” Na waiho ana ki reira.

A ka haere ratou ki Opononi; te taenga atu ki reira, tahaetia ana etahi waka a ka whakawhiti ki Te Karaka. Haere tika ana ki runga ki tetahi o nga puke o Panguru e karangatia ana ko Tarakeha. I reira ka kite ratou i nga wahi katoa, a ka kite hoki ratou i te pa, ko te whakaeke nei ratou.

Ka tatari a Manuka kia po, na te mea he iwi kaha hoki tera mo te whawhai i te ao, te iwi hoki o Panguru. I te taenga ki te po, ka whakatika a Manuka i ana tangata me a ratou patu, a

lowed them there and when they arrived a big meeting was being held, but the Panguru people had already left on their return trip via Opononi, across the mouth of the Hokianga river and thence home. Manuka was prevailed upon by the Whirinaki people to bide a while so he stayed for about four days. At the end of his stay he said to his followers, “We have fed well let us go forth to fight”. When the people of Whirinaki heard of these words they were angry and criticised Manuka bitterly. Manuka thereupon said “These people are too talkative let us kill them. Twenty were killed the rest escaped. Manuka said of the dead “Let them lie there to rot—I shall not eat such back biting people.” So the dead were left.

Manuka and his party set out for Opononi. There they stole some canoes, crossed the Hokianga river to Te Karaka and thence to a hill overlooking Panguru-Tarakoha. There they had a clear view of the pa or fort they intended attacking.

Manuka waited until it was night for the people of Panguru had the reputation of being a formidable foe by day. Armed with patus Manuka and his warriors stealthily attacked. Before the watchman could give the alarm that their fort was being attacked—Manuka gave the order “Kill them! Eat them!” The battle raged all night. The people of Panguru despite the surprise attack fought back. Manuka sensed defeat and urged his men to greater efforts calling out “Be brave, fight hard”. But the presure of battle was too great one by one Manuka's men succumbed. He called out—“Have you no strength to withstand the foe? You low born fight harder. Listen to me this is the way to win—Turn out their eyes.

Hence the name—“Kowhitikaru”—Turn out the eyes.

i te waru o nga haora ka tangi te heihei whakamoe, tangi, tangi, tae noa kia hoha tetahi tangata momona. I tona putanga ki waho, ka kite a Manuka, a waiwai ana tona mangai i te momona o taua tangata. I te wa o tona waha e puare ana, ka kite atu te tangata ra i te kanapa o nga niho. Ka aua, e, kua whakaekea to ratou pa. Ka karanga a Manuka: “Patupatua, kainga,” Ka timata hoki taua whawhai tae noa kia ao. Te tino kaha hoki o Manua me ana tangata, tata rawa ana hoki te iwi o Panguru ki te matemate, engari whawhai tonu, whawhai tonu. Ka mohio a Manuka, kua mate haere ana tangata. Ka karanga: “Kia kaha, kia kaha.” Engari e kore e taea te pehea, mate haere ana kotahi i te wa. Ka karanga a Manuka: “E kore koutou e kaha i tenei iwi? Taurekareka ma, kia kaha. E toku iwi, me penei ka mate ai i a koutou, whakaronga mai! KOWHITIA NGA KARU!”

Na reira, e hoa ma, kua mohio koutou ki te take i karangatia ai tenei wahi ko Kowhitikaru. Na, tenei hoki te karangatanga mo te tango kanohi i nga wa o mua: kowhiti karu.

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Mr K. Porima, of Kawhia, was awarded the ‘Corbett axe’ as most outstanding pupil to graduate as a woodsman last year. Woodsman's certificates are gained after four years of successful training by the New Zealand Forest Service.

SIR PETER BUCK MEMORIAL SCHEME FUNDS

Nearly three years ago a Committee was formed to raise funds for perpetuating the memory of the late Sir Peter Buck.

With the help of many Maori Organisations a tomb was erected near Urenui where Sir Peter's ashes were placed. A sum of money was set aside to maintain the Memorial for all time.

In addition the Committee intended to create a further Memorial in the form of educational grants to be made from year to year. The aim was to raise £2000, but so far only £1126 has come to hand.

It is hoped to put the Buck memorial scheme into operation next year. The income from £2000 will be applied as follows: The purchase of books annually for Te Aute College at a cost of £25/10/-, the collection to be known as the Sir Peter Buck Memorial Library; a gold medal to be presented each year to the dux of Te Aute, and similar medals to be awarded annually to the dux of the Urenui Primary School and the dux of the Waitara District High School.

In addition the sum of £33 will be set aside annually for a bursary in Sir Peter's name for a student enrolled in the class of anthropology III, at any New Zealand university where the subject is taught.

Last year Rev. Manga Cameron gave three broadcasts on The Coming of Christianity to New Zealand. The first of these broadcasts was published in our last issue and here are the other two, dealing mainly with missions south of Auckland.

NGATA MEMORIAL COLLEGE

The name of the Manutahi Main District High School (Ruatoria) is to be changed to “Ngata Memorial College.”

A recommendation to this effect has been made to the Minister of Education following the decision of residents to change the status of the school to full post-primary status. The proposals for a change of status were unanimously adopted at a public meeting of householders and parents in the Uepohatu Hall, Ruatoria.

The present school was established in 1941 and with more and more children seeking academic education a full scale college catering for all courses will be needed.

The Hawkes Bay Education Board will run the school for three years until it is well established following a majority decision of the people present at the meeting. A Committee of Management will be formed for the three-year period, the Committee to comprise one member nominated by the Board, one member nominated by the Waiapu County Council and five or seven members elected by the parents. After three years, control will go to a local board of governors.

Future students of Ngata Memorial College will have much to emulate in the name of the man whose family name will be part of the College.

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The new president of the Methodist Church of New Zealand is the Rev. Dr Raymond Dudley, an Indian born in Fiji. ‘As an Indian I am father of Maori and European alike’, said Dr Dudley at a gathering at Taipohohenui (near Hawera) recently.

THE CONTRASTING STYLES OF THREE DIFFERENT RACES

Part II, by Beth Dean

What is New Guinea dancing like? If you can imagine crowds of dancers swirling and turning in undulating masses; their bodies painted red, yellow and black like an ultra modern abstract painting; from shoulders and arm bands are draped long golden leaves mixed with those of the purple and red croteus plant, yellow grasses fringe the waist, two palm fronds spurt upward from the small of the back like a fountain above the Mahl loin cloth of soft dark bark, the Bird of Paradise head-dresses float in such splendour and delicacy as to leave you breathless, then add to this spectacle the beating of drums, the weirdly shouted songs in impelling rhythms and you have the atmosphere of a New Guinea sing-sing.

In New Guinea, the dancing is most frequently a communal event with nearly everyone participating. There were occasions when a single dancer showed a talent for inventive movement, but it seems less usual than among the Australian aborigines. Sometimes a whole village will mass in a great oval, circling round and round the village square, bodies swaying forward and back like the lapping tide of a calm sea. Frequently a dozen or so of the men will form a circle for the stylised pig-hunt dance called “Tainpul”. A man takes

his place in the centre to enact the part of the wild boar. Every dancer carries his “kundu” hand drum. It is shaped like an hour-glass of wood with one end covered with pigskin or lizard, the other end is open. All are singing as they beat their drums and dance in a stylised hopping on both feet. The feet are kept flat on the ground and wide apart. The circling men advance toward the “boar” and retreat just as smoothly when he twists and turns in avoidance of their imaginary arrows.

Once in a while there are great gatherings of many villages. They create an unparalleled cacaphony as each group works in its own circle monotoning or shouting the special songs and chants it owns either from trading or from ancestral traditions. The most important traders seem to be a group of island people, the Seassi, who compose songs and create dances which they trade for miles up and down the northern New Guinea shores. In return they receive payment of yams, sago, kau kau and other necessities. The dance steps frequently resemble the South American “Samba”, the “Son” and others that have popular equivalents in European ballroom dancing. The habit of chewing betel-nut among coastal New Guinea peoples may have some bearing on the mesmeric almost trance-like quality of their dancing. Betel nut induces a kind of intoxication which when combined with the effect of monotonous rhythm can dull the conscious mind and bring about a kind of elemental frenzy. But the normal dance forms are of a smooth beauty that is a great pleasure to not only the participants, but also to those who watch.

The cruel hazing ceremonies for boys when they reach the age of puberty, were formerly widespread and are still continuing in territory that has not as yet been brought under government control. Some of these include the Tambaran ceremonies which seem to be based on black magic and the willing of death.

In the Tambaran ceremonies of the coastal peoples, there were dancers with great hunting bows and arrows in place. They came rushing out of the bush toward the large Tambaran house as if to frighten away the Tambaran spirits. The spirits are actually two old men in great masks painted in grotesque colours and patterns. These spirits were heralded by a number of flute players. The musicians, always facing the spirit men, walked backward in an odd dance step, dipping every now and then as low to the earth as their long bamboo flutes would allow. Other men pranced about circling the group as it slowly proceeded from the edge of the jungle to the Tambaran houses. This great building with the sacred pig bones—as well as human ones suspended from its sharp-angled front gable, is for men only. Cannibalism has not yet been entirely stamped out in New Guinea

Certain tribes wear enormous head dresses shaped like the spade on playing cards and gorgeously decorated. Even a small breeze makes them so unwieldy that they must have ropes attached so the dancers can hold them on. Of course, the dance steps are necessarily less exciting in proportion to the size and weight of the head gear. Yet small intricate footwork has been developed to make up for less movement of the head and torso.

Beth Dean, the well-known Australian folk dancer and anthropologist, wrote in our last issue about the dances of the Australian aborigines. This time she deals with dances of New Guinea and of the Maori people.

In the 100 mile long Wahgi valley, 5,000 feet up in the highlands the Wari Kanana is a dance by the warriors. Sometimes hundreds of them, forming a rectangle will chant “kwi ro randei ndei” for an hour or more in a loud sing song voice. They do a jog-trot kind of step, in place, turning the whole body from side to side as they face this way and that. Then the whole group moves forward in a great circular path still shouting out as loudly as their powerful lungs can manage while the “kundu” is beaten at odd intervals. This produces a rough and tumble sound that appears to have no definite beat. The beat of rhythm is felt only by the successive intervals of some song, then drumming, then song again.

The highland men are sometimes six feet or more in height. Their beautifully built bodies seem like columns of strength from the top of which issues living fire—so glorious are the red and gold Bird of Paradise plumes on their heads. The sight of the tall dancers winding up the slippery narrow trails from the deep valleys as they come in for the sing sing—is almost unbelievable. The heavy green of rain forests contrasting with the red and gold halo of the men's delicate plumage, later the massing together midst the roar of shouting, the tinkling silvery sound of the gleaming pearl shells at their waists—all this grooves itself deep in memory. Long afterwards one's pulse quickens when this picture comes again to exhilarate the mind.

MAORI DANCING

The first impact of Maori dance is thrilling excitement as well as beguiling beauty. As seen in concert form the first welcome can be utter calm and quiet strength contained in the potency of beat through such a chant as “Utaina”. Then there comes the delightful lulling of the senses in the girls' pois and the action songs which leave one utterly charmed. Finally, for one who has never before experienced the soul stirring depth of emotion which is a haka, the sudden shattering of the quietude that reigned at its beginning is like the unexpected explosion of a dam as the pressure behind it is unleached in a thunderous roaring.

Maori dance communicates its emotions through such a stylised technique that the technique becomes a living frame of high tradition. Performances of true Maori dance and ancient chants are living history.

Even when spectators have no previous background knowledge, the rhythms and mental intent of Maori lore have tremendous impact. But, how much greater the thrill when one realises, after even a little study, how deep in the past this expression of a people is rooted. How much greater still must be the feelings aroused if one's own ancestry is Maori. Here is a culture that is as valuable as any cherished museum piece but it can and does still have a vital place in the present. How cataclysmic the effect of a haka can be in today's world and how potent its quality can be in reaching out to the future, was proven during World War II. The pakeha soldiers have attested to the hair-raising effect of a haka heard in the heat of battle, but surely to the Maori, the call becomes himself and all his forebears finding relief from pent-up emotions in the release of physical and mental energy of volcanic proportions through sound and movement. This is “basic dance” in its true sense and it is supremely Maori.

High pride of achievement through courage against terrific odds, appears as one of the strongest bases of Maori culture. May this spirit which the elders and great leaders of the Maori people have continually nurtured—and since time immemorial it has been an outstanding quality of Polynesian pioneering—may it keep alive the arts of the past. This is not easy in the face of the many distractions of European modes of life. There is a subtle undermining process that must be met with real will power and all the self discipline of the historic Maori heroes, because it is easier to dissipate time listening to cheap radio sessions and seeing third rate movie fare, for example, than to memorize an ancient chant with its tricky rhythms. Today's leaders are working to instill a desire in the new generations to continue going forward in artistic achievement that is truly Maori. There is high value in creating a song, a dance, a poem. The crying out for expression of that which is within one's own deepest thoughts, needs a suitable mould that will reveal it at its best. The struggle to reach deep within one's own culture and bring forth a work of art is worth the effort not only for the result itself, but also for the great personal joy of succeeding in putting an ideal, an abstract thought, into a mould at all. To copy another's way—however much fun jazz, etc. may be—is always just a copy and can never have the value of an original contribution.

To see the glories of the old chants on the marae is to feel the pulse of the Maori spirit and to know its power. Contact with the very real force of this kind of an experience can engender enthusiasm that will create new works of Maori art to triumph over both city environment and human lethargy.

The various Maori clubs throughout New Zealand are working hard to consciously preserve in these days, the arts which in the beginning arose spontaneously from life surounding the marae of those other days. This work is of immeasureable value. One can fervently hope that memberships will continue to grow so that the work will bear much fruit. The author is personally extremely grateful that there is a club—the Ngati Poneke at Wellington, because it was there, some years ago, that she first saw Maori dance.

In summary, it is apparent that each of the three races, whether aboriginal, New Guinea or Maori enjoys a “basic” dance expression and that the dancing itself is so individual in style as to be a kind of trade mark for the characteristics of its people. Dance can be a kind of skeleton key that unlocks many doors toward an understanding of a people. Careful study in ethnic dance can uncover clues, otherwise partly hidden, to the underlying psychology of a given group.

In their natural environment, the aborigines are full of gentle qualities which are given firmness and character through ancient laws of self discipline. The people are imbued with a deep, religious kind of fervour in regard to their land and their culture heroes. Their dance is contemplative or exciting, in turn, as it depicts the vast wanderings of the creative ancestral beings of aboriginal belief.

Certain of the dances in New Guinea have the thrusting vitality of awesome imagination reflecting the closeness of the people to a deep-seated psychic fear. This fear and the hatreds arising out of it arises out of not only a long past but also a very present contemporary history of killing, warfare and vendettas. This aspect of New Guinea dance is in direct contrast to those dances which reflect the opulent beauty of mountain vistas and curving coastlines. New Guinea dance is like its environment, rich in outward beauty with the sudden hidden terrors of the jungle ever present.

Maori dance is full of the strength that comes from pride in not only the courage but also the beauty of ancestral achievement both artistically and in mundane things as well.

The action songs may be graphic stories of the heroism of the great canoes, or they may be all poetry and romance—peerless as love songs. The Maoris, though noted for their prowess in war yet developed a harmonious pattern of life. In it, war and cultural refinements were the equal pillars in a “Temple of Life” which had harmony of purpose in overall mental attitudes as its base. Chivalry, warm hospitality, romantic ideals and a trace of the magic of Karakia, as well as indomitable courage are all mirrored in Maori dance.

THE FUTURE OF THE MAORI SERVICE

The committee discussed very fully the pros and cons of retaining the Maori Service Schools under the direct administration of the Department. It agreed that ultimately there should be one system of primary education under one form of administration, that of the Education Boards; it also expressed the view that some time would elapse before the Maori people would be ready for such a change and that full consultation with the Maori people themselves would precede any proposal for transfer of control. The Maori Schools were established to meet the special needs of Maori children; where those special needs no longer exist schools should become ordinary public schools. The strong traditional ties that bind many Maori school districts to Departmental administration are recognised.

OFFICER FOR MAORI EDUCATION

The Department and the Committee realised that something should be done to cater for the special needs of Maoris attending public schools. Indeed the education of Maori children sometimes becomes a really acute problem where there is a small minority group in a large school. It was therefore agreed that the Senior Inspector of Maori Schools sould also act as Officer for Maori Education in which capacity he would be responsible to the Director of Education for “the content and effectiveness of Maori education in both Maori and public schools”. Work in public schools would be done through liaison with District Senior Inspectors and with the assistance of Education Board sub committees on Maori education. Encouraging progress has been made in meeting the special needs of Maori children in a large number of public schools.

MAORI CULTURE

In terms of the Committee's recommendation the Officer for Maori Education is requested to “make every effort, using such means as school publications, in-service training, etc, to strengthen

Ideas about school education may change, but the core remains the daily work in the classroom. By and large, teaching is successful when the class is animated and can answer the teacher's questions, as in this secondary class at Ruatoki Maori District High School (Charles Hale Photograph)

the teaching of Maori history, legends, songs and art and crafts in all schools”. It suggested that “a knowledge of Maori culture is also necessary for the Pakeha child in order that he may more fully appreciate the history, achievements and intrinsic worth of the Maori”. Support was asked for the teaching of the Maori language.

In-service courses have been held and several, including two being arranged by the Teachers' Refresher Course Committee, are planned for the near future—one is on the teaching of Maori language. A small committee is preparing notes that will assist teachers in certain of the Maori crafts. The School Publications Branch is producing several bulletins to add to those already published on Maori history and Maori living.

COMMITTEES OF MAORI SCHOOLS

The National Committee recommended that committees of Maori Schools be given the same status and capitation grants as public school committees—the Department was fully in agreement with the proposal. Legislation has now been passed giving the Department authority to proceed with the definition of school districts and the election of new committees. It is only right that the Maori should carry his share of responsibilities in educational administration. Under the old regulations Maori school committees carried little real responsibility for the running of their schools. Officers of the Department will visit all isolated school districts to make new procedures and new responsibilities as clear as possible.

Other items of policy have been the subject of articles in these columns as for instance the special vocational guidance and placement needs of Maori children leaving school, and the Maori Scholarship system. Conditions are changing so rapidly that it is becoming apparent that further changes in the Scholarship system will be necessary and careful thought is being given to this matter at the present time.

This brief review is sufficient to show how fully Maori education is backing up endeavours to place the Maori people in a position of equality with their European countrymen. Indeed education is the foundation upon which all social and economic advance must be based. It is of course much more than this, for spiritual values enter into the whole fabric of education.

Maori education policy is designed to meet the future needs and aspirations of the Maori people. If it can do this successfully through several generations, the present pattern of racial goodwill will become cemented into a very real national brotherhood.

Kept in at lunch time. (Photograph: Charles Hale)

Ancient Northern and Western Carving
has a Ngati Awa origin

When I visited Panguru, Hokianga, last November I met Ngakuru Pene Haare, who is an authority on the traditions and Maori lore of the North. I asked him whether he knew who made the Burial Chests found at Waimamaku. He told me that in Hapakuku Moetara's view these were not the work of the Ngapuhi proper, but of an older people, the Ngati Awa. This confirmed my own impression after various visits to the North and after reading about the various finds there, at Waitara and at Thames, and relating these to the pas in the Mangonui, North and South Hokianga and Bay of Islands—that there was a connection between the pa builders and the carvers.

Recently I became interested in the carvings and meeting house architecture of Taranaki in order to determine how the Rotorua School should set about carving the slabs for the Waitara House.

It is certain that the carved houses of the Northern and Western districts were destroyed in the Maori Wars of the early part of the last century, though some carvings were hidden in the swamps.

The art was then lost, but some of the chiefs sought to reconstruct it. Two old men—between 75 and 80 years of age—told me yesterday of a carved house at Puniho, which they remembered seeing as children. They remembered one feature of the tekoteko at the base of the poutokomanawa—named Rua Taranaki—its very large phallus. But they reluctantly admitted that the whakairo was brought from Tairawhiti. I had been prepared for this, as in other respects (the Io cult, Whare Wananga teachings, etc.). I have seen strong evidence Wanganui district.

The old men of Taranaki have no tradition of carvings having come in the Aotea Canoe, and think that only the Ati-Awa (Ngati-Awa) of the Waitara District had a knowledge of the art.

A close Ancestral connection exists
between Ngati Awa and the
tribes of the East Coast and Bay of Plenty

I have followed the faint trail of tradition from the Poverty Bay and East Coast districts to Te Kaha, Whakatane and Rotorua. The genealogical evidence with the assistance of fragments of songs and karakia and patchy traditions would appear to associate the art with the pre-Takitimu folk of

that area, but to deny knowledge of carving, canoe building, and house construction with New Zealand timber to Kahungunu, who is said to have come in Takitimu.

The Ngati-Awa of Whakatane, the Whakatohea of Opotiki are closely related to the Te Kaha, East Coast and Poverty Bay tribes. The intercourse between the Bay of Plenty and Poverty Bay tribes is a recognised feature of tribal history. They were all Toi people—Toi-kairakau was the ancestral root of all land tribes.

The Wairoa and Hawkes Bay Ngati Kahungunu were founded from Gisborne. We find Te Uaterangi, who some say was a Hawkes Bay ancestor, engaged in carving a house at Taupo and it was there that one Riripo, an Arawa, “stole his chisel” (stole the art of carving) and met his death by falling or leaping from a cliff—Te Pari-o-Riripo.

The Arawa carving style can be traced to
Ngati Awa

In 1929 I inspected the carved house at the Spa, Taupo, and I thought that I recognised characteristics of East Coast carvings in the form of the head and other features. On enquiring I found that the carvings had been done for Hoani Meihana, a chief of Oruanui, in the eighties by one Wero of Ngati-Hinemihi of the Rotorua District. I followed this up and ascertained that Wero was

Left: Typical of the old Tatanaki style, this carving from a lintel found at Awakino is now in the Auckland Museum. (Peter Blanc Photograph)

of the Ngati-Tarawhai tribe of Okaitaina, Rotorua, famous for its carvers. In latter days that tribe produced Anahe Te Rahui, Tene of Whakarewarewa, Neke Kapua of Te Teko and his sons, one of whom, Eramiha Kapua was trained in the Auckland Museum workshop, also Te Ngaru Rapana of Mourea.

Pokiha's pataka and most of the Maketu carvings were their work as well as the carved houses at Otaramarae and the one at Puna Whakareia to the east of which the road branches off to the Lake Okaitaina. My amateur investigations had led me to connect the Ngati-Tarawhai section of the Arawa carvings with those of the East Coast—the head form, details of pitau, pakati, pataha design and other features were so much alike as to

Right: This bone-chest found in Hokianga is typical of ancient Northland carving styles. Now in Auckland Museum. (Photo: Peter Blanc)

Poupou from the interior of a carved house at Te Whaiti, Urewera. This carving, now in the Dominion Museum, exemplifies the art of the Urewera and shows the influence of a Te Arawa carver in the interrupted spirals and in the manaia used on the palms of the hands. Finger nails and shaped fingers are also an Arawa feature. (Dominion Museum Photograph)

I put this question to elders of Ngati-Tarawhai at Ohinemutu, who acknowledged that many generations ago there had been a kai-taonga between the Ngati-Awa of Whakatane and Ngati-Tarawhai, a pakuha, an exchange of marriage gifts—and the latter received a knowledge of the art of carving from the Ngati-Awa carvers, members of the Apanui (Hurinui Apanui's forbears) family who lived at Wairaka pa. below Toi-kai-rakau's pa at Whakatane.

Ngati-Tarawhai will account for all Arawa carving except a type which appears native to Ohinemutu. Here the head is very long and so are the eyes with a more pronounced slant than anywhere else.

I cannot say whether the latter is a distinct school. It may be a native Arawa school of carving at Ohinemutu which has for long been a carving centre.

Great Differences exist between the latter
and earlier Carving Styles of Ngati-Awa

There is a blank I have not yet been able to fill between the Ngati Awa of Whakatane in the 18th century or earlier to whom the Eastern carvings can be traced and the Ngati-Awa who several centuries previously peopled parts of the north and left their impress on the culture of that and other districts.

Between the carvings of the north, Hauraki and Waitara, and the types associated with the Bay of Plenty and East Coast there appears to be a wide gap. But of this a few words later on.

East Coast Carving comes from the Bay of Plenty

I shall endeavour to connect the later Ngati-Awa school with the East Coast and Poverty Bay.

Genealogies connect the Apanui and other families of Whakatane with leading families of the district from Maraenui to Cape Runaway, which we may call Te Kaha.

The intermarriages have been frequent, the intercourse very close. Travel by sea was the medium of communication down to a few years ago, when the motor car displaced the oil-launch, which had ousted the whale-boat, which had in turn put the canoe out of use. The later Ngati-Awa work is so clearly related to that of Te Kaha as to raise the presumption of diffusion. In what direction did the tradition travel, from east to west or the other way?

Let us look at the East Coast-Poverty Bay area. In the days of Kahungunu—a recent arrival from Hawaiki in Takitimu or according to some authorities from the Mangonui district—there lived a man called Hingangaroa at Tolaga Bay. He married Iranui a sister of Kahungunu. He came

of a stock that had occupied the Poverty Bay-East Coast for some generations before Kahungunu and his sister arrived in the district. He was an expert at canoe-building. His wife asked him to patch or put in a ‘haumi’ for his brother-in-law's canoe on the beach near Nuhaka, and it was there that his wife gave birth to Mahaki (called Mahaki-ewe-karoro, whose navel had been pecked by the seagull) a Ngati-Porou ancestor.

He returned to Tolaga Bay and there set up the famous Te Rawheoro Whare Wananga referred to by Elsdon Best in his monograph on “The Maori School of Learning” (p. 24).

I quote now from Rangiuia's lament for his son Tuterangi-Wahitiri, makutued by the famous Matorohanga:—

Ko Te Rangi-hopukia, ko Hinehuhuritai,
Me ko Manutangirua, ko Hingangaroa.
Ka tu tona Whare, Te Rawheoro, e;
Ka tipu te Whaihanga, e hika, ki Uawa.
Ka riro to whakautu, te Ngaio-tu-ki-Rarotonga,
Ka riro to manaia, ka riro te taowaru;
Ka taka ki raro na, i a Apanui, e;
Ka puta ki Turanga, ka hangai atu koe;
Kia whakarongo mai e to tipuna papa,
E Te Matorohanga, na i!

The first part of the verse from which this is quoted traces the line of descent from Tangaroa to the Rua family, connected in Maori lore with the art of carving. Rua-te-pupuke, Rua-te-kuka-kore, Rua-te-pare-kore, Rua-te-atamai—meaning Rua—the well of thought, Rua—without waste chips, Rua—without dust, Rua—the beautiful.

The descent is traced to Te Aomarama who married Te Awhenga a daughter of Koraahi, and one of the ladies in Taiatea with whom the amorous Turi of the Aotea canoe had dallied. Te Aomarama's great grand-daughter Hinehuhuritai married Rakaipo, eldest grandson of Porourangi who lived at Whangara near Gisborne. Hingangaroa the priest and artist of Tolaga Bay was a grandson of Hinehuhuritai by Rakaipo. The following is a rough English version of the lament quoted:—

Te Rangihopikia had Hinehuhuritai,
Who had Manutangirua, whose son was Hingangaroa.
He it was who established the house, Te Rawheoro,
And arts and crafts flourished, my son, at Uawa,
There came in payment the Ngaio-tu-ki-Rarotonga,
And there went in exchange the Manaia and the Taowaru.
Passing round thence to the north, Te Apanui,

Carved poupou or wall supports in the Te Kuiti carved house Tokanganui a Noho, built by the followers of Te Kooti in the 1870's. One famous carver working on this house was Wiremu Kaimoana of Ngati Kahungunu. (Dominion Museum Photo)

Right: One of the famous Te Kaha carvings, said to be the most beautiful Maori art in existence, and dating from about 1750. Now in the Auckland Museum. (Peter Blanc Photograph)

Emerging at Turanga, where you will face

The clouds from the south, whence came your doom.

So shall your elder and parent hear, Even Te Matorohanga!

Rangiuia composed this lament in the early part of last century; the Rawheoro School of which he was then chief priest held its last session in 1836.

The Ngaio-tu-ki-Rarotanga (the Ngaio that grew at Rarotonga) was a famous garment supposed to have been brought from across the seas.

Tukaki of Te Kaha and Iwirakau of Waiapu hearing of the arts established and flourishing at Uawa (Tolaga Bay) and desiring to acquire the knowledge, brought the cloak as a present to the tohunga. They took with them the Manaia and the Taowaru—i.e. the knowledge of carving, alluded to in the song by the mention of the two most difficult features.

The Manaia is featured in the Te Kaha carvings. I have identified the Taowaru as the notched details so prominent in those carvings. Iwirakau established carving throughout the Waiapu-Te Araroa territory. The last artist descended from him was Hone Ngatoto, who died in 1928. He was the last master of the straight blade chisel, with which he executed the finest pakati (chevrons) scrolls and other decorations achieved by the Arawa carvers with much labour and the use of all kinds and shapes of chisels. The Te Kaha carvings are the finest in the Auckland Museum. The Turanga school we all know about and admire exceedingly. We have no later examples of the Te Kaha work than the pataka in the Auckland Museum. We have several examples of the Waiapu carvings there and in Wellington and two very fine carved meeting houses, Forourangi at Waiomatatini and Hinetapora near Ruatoria.

The Hinetapora carvers of the Iwirakau School carved Takitimu at Martinborough, a house burnt a few years ago.

Gisborne carvings are world famous, and the best extant examples of house carvings are those of the Turanga House in the Dominion Museum.

Degeneration of Gisborne types is shown in houses carved by men from Te Arai who followed Te Kooti into the Bay of Plenty and King Country: Te Whai-o-te-Motu at Ruatahuna, Tuhi Pihopa's house at Te Whaiti and Tokonganui-a-noho at Te Kuiti. Degeneration of Ngati-Awa types is seen in Hotunui (Taipari's house in the Auckland Museum) and Ruataupare at Te Teko. Carvings from Mahia and Wairoa show connection with Gisborne, just as Opotiki carvings are related to Whakatane on the one side and Te Kaha on the other.

Concluded in our Next Issue

Can the Maori language survive? Readers who have asked themselves this question will be interested to see how an old language still spoken in the mountains of part of Switzerland has been kept alive by the joint efforts of people and government. This article was first suggested by one of our subscribers. Mr K. J. Hesz, who gave us much useful information. This was later supplemented by the Department of Education in Chur, Switzerland, and a private government-assisted organization, the Romantsch League. It will be seen that these people, although geographically far removed from us, are facing problems very similar to our own.

MANY peoples in the world are very similarly placed to the Maori. Forming a small part of a larger nation they have to fit in and yet long to hold on to their own culture and language.

One such people are the Rhaetians or Romantsch of Switzerland, mostly farming people living in the secluded valleys of the mountainous Grisons County. It is here that some of the world's finest tourist resorts and skiing grounds are found. The people are of an ancient race, the original inhabitants of Switzerland whose language, Romantsch is of all living tongues the closest to Latin.

The Rhaetian race was conquered by the Romans fifteen years before the birth of Jesus Christ. By the time the Roman Empire collapsed these Rhaetians had for centuries supplied one of the most famous legions and were thoroughly Romanized. According to tradition, soldiers of the Rhaetian Legion crucified Jesus Christ in Jerusalem; as a conciliatory reparation for that crime, the Rhaetians supply the Papal Swiss Guard with new members. Later the Germans began to encroach on their territory, occupying the more accessible parts of Switzerland. The Rhaetians lost their identity, with the exception of those in the mountain fastnesses of Grisons in the South. These alone continued to speak the old Roman tongue, which they called Romantsch. Today, of 137,000 inhabitants in the Grisons County, 50,000 are classified as Romantsch.

For centuries, the Swiss central government did not take any notice of the ‘peasant language’ of these isolated mountain dwellers, while German, French and Italian were recognised as the national languages.

Useless Peasant Tongue?

Nonetheless, Romantsch survived quite easily until the nineteenth century, when the greatly increased tourist trade, coupled with the entry of

Grisons into the Swiss Confederation and the improved communications, all helped to drive the ancient tongue out of the more accessible regions. The number of Rhaetians still speaking their own language dwindled rapidly. Those who did speak it mostly understood German and Italian as well.

Nineteenth century public opinion generally was quite satisfied to see Romantsch die out. The Department of Education of the Grisons County, in a recent publication, gives an excellent sketch of the attitudes of those days:¹

‘Romantsch in the schools was reduced to a minimum. The school was principally regarded as an instrument of progress and integration with the outside world. Romantsch as a language of the small world of the hearth, the village or at most the valley community was regarded as useless—even hampering—to further development. An attempt was made to suppress and eliminate the ‘useless peasant tongue’. The principal purpose of education was to Germanise the Romantsch pupils. This attitude was widespread among both Romantsch and non-Romantsch, and shared by the leaders of the day. Teachers, education boards and committees, and school inspectors bore down upon Romantsch in the schools with all the weight of their authority. Overzealous teachers and school committees fined children who spoke Romantsch on the school grounds…”

Attitudes changed towards the turn of the century. A kind of Romantsch renaissance set in. Poets and writers started to publish literary works in the language. A movement developed to preserve and develop Romantsch language and culture, and found a great deal of public support. It was finally consolidated into the Romantsch League which has a powerful influence on the Grisons education system. Without the protection of this league, it is thought by many that Romantsch could not have survived. The league believes survival of the language depends to a large extent on its literary development and publishes numerous books and magazines in the various Romantsch dialects. The result of its work depends in the last instance on the younger generation.

The Schools Take Over

The decision to teach Romantsch in the Grisons schools was taken in 1894. Gradually, textbooks and school readers were produced and the problems of teacher training solved. At the moment there are two types of Romantsch schools.

In schools of the first type, in areas where Romantsch is the mother tongue, all instruction is at first in that language. German is taught as a foreign language from standard four onwards, and gradually becomes the language of instruction. As the teaching in German starts. Romantsch gradually loses importance and at high school is reduced to two periods per week.

In the second type of school the teacher speaks German to the children from the beginning. Romantsch is taught two periods a week from the first standard onwards (but sometimes later). Sometimes children are free to drop Romantsch if they want to. The schools are of this second type where the people have lost a good deal of their Romantsch.

In practically the whole of the Romantsch area, the schools are now of one of these two types. The communities themselves decide on the school they want. They may either choose one of the two types described or a fully German or Italian school. Romantsch is at present actually gaining ground. There are examples of people introducing fully Romantsch schools where previously little Romantsch was spoken.

All this was not merely the result of help from the government. Every step in the development was first of all due to the Romantsch people themselves, to their enthusiasm for their language, to their eagerness to learn and preserve it, and to their strong support of the Romantsch League. For instance, in areas where the language threatened to die out, play centres were established by the league where Romantsch was spoken by the women in charge. Children learnt the language

Typical house in the Romantsch district (Photograph: Koelly. Zurich)

during their play. As a result of such efforts it was possible to introduce Romantsch in some primary schools in districts where Romantsch was disappearing among the younger generation.

Two Cultures or None?

To the Maori reader, one main question must however present itself. How do the Romantsch children get on when they leave their secluded valleys, as many have to do, and go to the towns to earn their living? The town language is German, Romantsch is not known there. How does the education system prepare children for such an eventuality?

On this subject, the Education Department is not so very enthusiastic. It is worth while to quote exactly what they think about the Romantsch people's ability to help themselves in German:

“The Romantsch people are generally bilingual. They speak both German and Romantsch. It is often difficult to say which language is better mastered. As the Romantsch population becomes more scattered, the feeling of identity with Romantsch decreases. Bilingualism has advantages and disadvantages. In its favour are, in childhood, the rapid mastery of language, and in old age, access to the cultural life of two peoples. As against this there are, in every age, drawbacks, such as lack of confidence and ability in self-expression, and the use of mixed idioms. Bilingualism, with its advantages and drawbacks, s a fact that must be accepted, and is politically recognised. (Since 1938, Romantsch is an official language.) The schools must take account of this situation, reflect things as they are, and seek ways of accomplishing its mandate on the foundation of bilingualism. The problems of method of teaching two languages in the schools are as yet unsolved.”

This is a very helpful quotation. First, we see that the Swiss are not claiming that the products of these Romantsch schools are absolutely flawless in their German. It is freely admitted they are not.

Because the point seemed particularly important, Te Ao Hou wrote a letter to the Grisons education authorities to have this clarified and their answer was: ‘Our pupils have to learn German as a foreign language and the standard corresponds to this fact.’

We must therefore recognise that in the Grisons example the encouragement of Romantsch did not make people speak better German or Italian Its educational value lay in a different direction altogether. It lay in the conviction that everyone should feel he belongs to some definite culture If Romantsch was repressed for the sake of improving people's ability in German, the result would be, as the Grisons authorities describe it. ‘that the people will for several generations belong neither to the one culture nor the other. This will lead to a flattening out and impoverishment of the country.’ As the most fundamental purpose

Map of the Grisons canton of Switzerland, showing the languages spoken. White areas: Romantsch. Lined areas: Italian. Dotted areas: German. Naturally, this gives only a rough picture of the situation as there are many areas where more than one language is spoken and the map only indicates which language predominates. (K. J. Hesz del)

One problem of Romantsch which will be familiar to Maori readers is that of dialect. There are five Romantsch dialects, all rather different from one another. Unlike in Maori, people speaking one dialect find it difficult to understand the others. Attempts in the nineteenth century to create an artificial standard Romantsch failed and even the fusing of two closely related dialects was not successful. The people all held to their own traditional speech for, as our authorities point out: if people must be asked to learn an artificial standard Romantsch, they may as well learn a major language like Italian or German which is of far greater practical value.

How can we apply the Swiss experience to New Zealand? This depends entirely on the feeling in the Maori world itself. The survival of Romantsch was brought about through a large-scale popular movement and the schools never did more than support this movement.

The next ten years will be crucial for the future of Maori. New Zealand schools are now willing to help the language to survive. But the real decision about the future of the language lies with the Maori people.

NGA WHAKATAUKI ME NGA PEPEHA
MAORI
Na KINGI IHAKA

E kore e ngaro; he takere waka nui.

He whakatauaki tenei mo te rangatira. Ko te takere o te waka e mama noa iho te kitea, waiho hoki, pera ano te rangatira, ahakoa pehea te toko-maha o te tangata, kei te mau tonu mai nga tohu he rangatira, ka whakaritea a ia ki te takere o te waka, koia te whakatauaki nei.

Ko tetahi ano rerenga o te korero nei mo tetahi take, mo tetahi kaupapa nui rawa ranei. E kore tetahi kaupapa e ngaro, mehemea he kaupapa hei oranga mo te katoa.

Kei muri i te awe kapara, he tangata ke; mana i te ao, he ma.

E ai ki nga korero, ko te “awe kapara” ko te mea mangu hei whakamau ki te moko o te tangata. Ki te taia ana te tangata ki te moko, ka whakamaungia atu te awe kapara. Kaua e titiro atu ki waho o te tangata, ki tana ahua, kia ana kakahu hoki, engari tirohia a roto. Kauaka e titiro atu ki te mangu o te tangata, engari titiro ki ona whakaaro, ki tana ngakau, Kaua e titiro ki te whero o te aporo, engari tapahia, mehemea kei te pai tonu a roto, kei te pai. Kaua e titiro ki te kakahu o te pukapuka; korerotia i te tuatahi i mua atu i to makatanga i a ia.

He moana pukepuke, e ekengia e te waka.

Ahakoa pehea te ngarungaru o te moana, ki te tika ana te hoe i te waka, ngawari noa iho te haere a te waka i runga. Waihoki, ahakoa pehea te uaua o tetahi take, o tetahi mahi ranei, ki te whakapau te tangata i tona kaha kia tutuki taua mahi, taua take ranei, me tutuki i runga I te rangimarie ka tika. “Kia i-itiiti te korero, kia nui nga mahi” te whakatauaki a te Pakeha e ahua rite mai ana ki tenei.

Ahakoa kai tahi, tera roto te haehae ke ra.

E ai ki nga korero, ki te kaitahi ana te tangata, he tohu kei te tau te rangimarie, kei te noho pai hoki. Na tenei whakatauaki, ka kitea te he o tenei korero. Kei te kai tonu nga tangata, kei roto i te whatumanawa o tetahi e noho ana te puhachae me te kino, na reira tenei korero i puta ai.

He ika haehae kupenga.

Mo te tangata whakakinokino, whakararuraru ranei tenei korero. Ahakoa pehea te pai o tetahi whakahaere, tikanga ranei, tera ano tetahi tangata whakahawea, amuamu., ngautuara, kei te rapu i etahi tikanga e he ai nga whakahaere. Mo te tamaiti tutu ano hoki tenei korero. I whakaritena a ia ki te ika (ngohi) he haehae kupenga te mahi; ahakoa he aha tetahi mea, kei reira a ia e hianga ana.

“It will not be undetected, because it is the main part of the hull of a canoe.”

This is applied to chiefs. The “takere” is the main part of the hull of a canoe and easily noticeable. A chief is easily recognizable in spite of the many who may assemble, for he wears the sign of chieftainship. This also could be applied to some very worthwhile project. Such a project will not be passed unnoticed, provided of course that it is for the benefit of all. (The former interpretation is the normal one.)

“Beneath a man who is tattooed with soot, is a different man: in this world he is clean.”

Do not judge a person from his outside appearance; never judge a book from its cover; all is not gold that glitters. The “awe kapara” was the special soot or resin used in the old days to give colour to the tattoo marks. A man fully tattooed may appear hideous, but judge not from his outward appearance, for he may prove to oe a harmless and righteous gentleman.

“Mountainous seas can be negotiated by a canoe.”

No matter how rough the seas are, provided a canoe is properly rowed, it will glide along without difficulty. Similarly, no matter how difficult a problem or work is, if a person is fully determined to solve that problem or to accomplish what he sets out to do, he will succeed.

“Although they share meals, within them is jealousy.”

When people share a meal, it is normally a sign of friendship, but occasionally there is petty jealousy or even hatred on the part of one or more. On such occasions this saying is applicable.

“A fish which ruins the net”

This is applied to a troublesome person. No matter how worthwhile a project is, there is always someone who is dissatisfied, always complaining, back-biting, and looking for means to discredit such a scheme. This also applied to a violent youth, always looking for trouble.

“Your lying mouth.”

The meaning is obvious. Whenever a person is known to be false, the expression is used.

“A one day mushroom.”

This is applied to anything short-lived or not long established.

To waha hakirara.

He korero tenei mo tetahi tangata korero teka (tito, rupahu). Ka mohiotia atu ana, kei te korero teka tetahi tangata, ka karangatia atu, “to waha hakirara.”

He harore rangi tahi.

He korero tenei mo tenei mo tetahi mea kahore e roa ka mate; he ruarua nei nga ra ka mate.

He po tu tata, he ao pahorehore.

Ko tenei whakatauaki no Wairarapa. Ko tetahi ano rerenga o tenei korero e penei ana; “ahiahi tu tata, ao pahorehore.” Ko te tikanga e penei ana; I te po, e noho tahi ana e mahi tahi ana, ao rawa ake, kua marara te iwi, kua kore he mahi e oti.

Kaimata whiwhia, maoa riro ke.

Me kai i te kai i te wa e mata ana, kei noho koe tatari ai kia maoa, ka puta mai he tangata, ka riro mana ke e kai o kai. He korero amuamu tenei, kahore e tino pai ana.

Hawaiki kai.

He maha no te kai ti Hawaiki i puta ai tenei whakatauaki. Kei roto i te patere ra, nga kupu nei: “Ka toi au ki Hawaiki, ki te kai ra, i rari noa mai, te raweketia e te ringarnga.”

Taihauauru i whakaturia e Kupe ki te maro-whara.

E ki ana tetahi korero tawhito, na Kupe i mau mai nga toheroa ki Aotearoa nei ka tukuna haerengia e ia ki nga takutai o te taihauaura ki nga takiwa o te taitokerau, a, nana i waiho ki reira kia tupu ai hei kai ma ana tamahine. Ko tetahi o ana tamahine, ko Marowhara, na huaina ake nga ngaru o te taihauauru hei whakamaharatanga ki tana tamahine, na reira te whakatauaki nei.

Kaore e pau, he ika unahi nui.

Ko tenei whakatauaki no Taranaki tuturu. Ko Taranaki kei waenganui i a Ati-Awa kei raro me Ngati-Ruanui i te tonga. I nga ra o nehera, he rite tonu te pakanga o enei iwi, na ka whakarite a Taranaki i a ia ki te ika nui nga unahi, e kore rawa e mate. Ko te Ati-Awa kei tetahi taha, ko Ngati-Ruanui kei tetahi, engari ahakoa te nui o nga pakanga, tino kore a Taranaki i hinga.

Nga uri a Haunui-a-papa-rangi. nana i taotao te nukuroa o Hawaiki.

Kei nga kupu o te patere i titongia ai e te kaituhi mo te poi a te ropu taitamariki o Putiki, e penei ana te takoto o te whakatauaki nei: “Nga uri a haunui-a-paparangi, nana i takahi te nukuroa o Hawaiki e.” I waihongia ai te kupu ra “taotao” ki waho, he kino te whakarongo atu e te taringa. No Whanganui tenei whakatauaki, he whakaatu ki te toa o to ratou tupuna i Hawaiki, e ai ki nga korero, i haerengia e te tupuna nei te nukuroa o Hawaiki kahore rawa i tata mai te mate ki a ia. He toa i nga wa o te pakanga, he toa hoki ki to arataki i tona iwi. Waihoki, tae noa mai ki naianei, ka mau te whakatauaki nei ki runga ki ona uri ma e noho nei i roto o Whanganui.

“At night, all are assembled: at day, all are scattered.”

This proverb originates from the Wairarapa district. At night, all are together for whatever is to be done (e.g. Clubs, meetings, etc.) but in the day time, all scatter i.e. to their various work, or homes, etc.) This is a favourite saying in the Wairarapa mainly applied to organisations. At first all are keen to form an organisation, but as time goes on, the faithful few are left to carry on the work. This of course applies not only to Wairarapa but to most of our organisations throughout the land.

“Eat whilst raw; cook it and it is gone.”

The intention is to eat whatever is being cooked whilst partly raw, lest the cooker be overtaken with visitors and they in turn will eat what is cooked. This of course is a selfish saying, but the intention is to expedite whatever one is doing.

“Prolific Hawaiki.”

Ancient history records that Hawaiki was noted for its abundance of food. There is a Maori chant which records: “Hastily, I return to Hawaiki, where food abounds not prepared by hand.”

“The Western seas, wherein Kupe left Marowhara.”

According to legend, it was Kupe who first introduced the toheroa to this land, and distributed them along the west coast mainly north of Auckland. He had a daughter named Marowhara, and during his journeys along the west coast, he named the waves after his daughter, hence this saying.

“It will not be consumed, for it is a fish covered with large scales.”

This saying originated from the Taranaki tribe which is bounded by Ati-Awa on the north and Ngati-Ruanui on the south. During ancient times, war constantly raged amongst these tribes. With Taranaki in the centre, it likened itself to a heavily scaled fish, unconquerable. True to its motto, and in spite of the wars which existed, Taranaki was not conquered.

“The descendants of Haunui-a-paparangi-Hanunui, who contrived to conquer the length and breadth of Hawaiki.”

This saying was modified in a chant specially composed by the writer for the Putiki Young People's Club, where the word “taotao” was replaced by “Takahi.” The former word is harsh, whilst the latter “takahi” which means “to trample” gives a similar meaning but in a milder form. This saying originates from Wanganui, and it aptly describes the courage of their ancestor, who, whilst at Hawaiki was a champion at war, and consequently overcame all his enemies. He was not only a champion at war, but was also an able leader of his tribe. The proverb has today been adopted by the young people of Wanganui with the minor amendment in the original Maori.

SEASONAL WORK
ON THE FARM

LETTERS TO THE EDITOR

HOW TO PRESERVE THE MAORI
LANGUAGE

Sir,

Language and traditions are the basic principles of a nationality and it is regrettable that if there is not an immediate revival, both will be forgotten.

Many of our Maori children are growing up with no knowledge of their language and much of the blame rests with the parent. In many cases however, it can be traced to the days when I was a pupil and the Maori language was banned in the school playground. The children of yesterday are the parents of our present generation with the result that Maori is spoken less and less in the home.

Remits have been forwarded by many organisations to have Maori taught in the schools, but in my opinion such teaching should begin with the parent. With the adult all that is needed is a refresher course as many are already familiar with Maori but find it difficult to speak without much hesitation. Lack of knowledge however is a small obstacle as we have many organizations and ways of learning.

1. Maori Women's Welfare Leagues.

Women are the teachers in the home and by familiarizing their childen with the language the school is left then to cope with the grammar and the better usage of words.

Cooking in the modern style at Shelly Beach hostel, Auckland. Tati Hohaia, on the left, ana Kiri Hoimana. (Photo Peter Blanc)

2. Adult Education Classes supervised by Welfare Officers or registered Interpreters. These classes to take more of a social aspect where members are encouraged to speak and try to gain fluency and confidence. Grammar need not enter greatly into the programme.

3. Radio Talks by Competent Speakers. The best place for these recordings to be made is on the marae. Here the Maori speaker is a poet, realist, warrior and a humorist. His speech is alive and given greater beauty and variety by the introduction of a suitable waiata. Many of the talks on the radio are monotonous, the subject may be important but the speaker lacks vocal interest. Maoris are natural speechmakers and once possessed long memories, but the use of a script has robbed us of our abilities.

In my short experience with our elders, before any event, much time, was spent in contemplation and committing each word to memory. When the time came, all that he needed was the much appreciated taiaha to give greater weight to his words. His recital was lengthy but he never lacked for words and because of his occasional “tihes” he was able to hold the interest of his audience.

4. The Maori News could be broadcast at an earlier hour and the time extended.

5. The Hiring or Lending of record discs on the Maori Language. These are of great value to the learner as it can be played repeatedly to correct pronunciation and acquire the correct accent.

The Maori Language to me is not only a fluent flow of words, it is my history. With it I can recall my youthful pleasures, such as eeling in the swamps, fashioning tops from the willow branch and plaiting whips from the harakeke. In our language is our wealth; lose it and we become just an echo of our pakeha counterparts.

With the introduction of education our small Maori community is becoming Europeanized in ways of thinking, speaking and living; so let us not lose our individuality altogether; cultivate and tend what we have, our “Reo Maori” with all its beauty and music, for it is our history, culture and more important still our “Rightful Heritage” Maria W. Reeder.

WAITANGI: FACT AND FICTION

the gift of waitangi, by Vernon H. Reed, Wellington, A. H. & A. W. Reed, 1957, 1216.

During his term of office as Governor General of this country Lord Bledisloe did much to foster and encourage the study of New Zealand history. When he purchased and subsequently presented to the Nation the historic Waitangi property in 1932 he explained that one of the objects of the gift was the cultivating of a sense of Nationhood and pride in New Zealand history—to crystallise past history as a means of inspiring future generations to patriotic effort.

In his book ‘The Gift of Waitangi’ Vernon Reed relates the interesting circumstances concerned with his own attempts to interest the Government in buying the historic site. He first proposed that the property should be acquired as early as 1908, and after years of further agitation succeeded in arousing the interest of Lord and Lady Bledisloe shortly after their arrival here. The value of preserving such an important site was immediately realized by Lord Bledisloe who without hesitation offered to purchase the place and present it to the nation. The famous Treaty House, originally the home of James Busby, was at that time in such a state of disrepair that stock were roaming in the gardens adjoining the building and some of the rooms were being used to store hay. The formation of the trust board and their efforts to restore the dilapidated house and its surroundings are aptly described by Mr Reed who was himself an active member of the board.

Prominent Maori representatives included Riri Maihi Kawiti, grandson of Kawiti, representing the families of that chief as well as the Hone Heke, Tamati Waka Nene and Pomare families. Mr Tau Henare represented the Maori people living in the North Auckland Peninsula, and Te Rata Mahuta for those living in the North Island south of Auckland.

Mr Reed describes the opening of Waitangi in 1934 when people from tribes in every part of the country were present. “It was a great tribute to Lord and Lady Bledisloe”, he says, “that their influence was such among the Maoris that tribes from all parts of New Zealand came to pay them homage.” The memorable centennial celebrations of 1940 are also recalled when the signing of the historic treaty was re-enacted and a war canoe, Nga-toki-matawhaorua, was again seen in Waitangi waters.

The transference of the administration of the estate from the trust board to the Lands Department is regarded with dissatisfaction by Mr Reed who considers that the want of understanding of the historical associations of Waitangi and a proper appreciation and respect for the donors wishes have caused unreasonable changes to be made. According to Mr Reed the efforts of the first trust board to establish a sanctuary of native bush were destroyed when the area set aside for that purpose went up in flames in the process of breaking in the land for farming. He concludes his book with an appeal to the people of New Zealand “to shoulder their responsibilities and see to it that irreparable damage is not done to this great heritage.”

While much of the book is weighed down by all too bitter arguments about detail, it is still of value as a record of this important national trust.

I NGA RA O TE PAI, HEI PAI

28 maori battalion by J. F. Cody; War History Branch, Department of Internal Affairs, 1956.

Congratulations Mr Cody. This is not the kind of story that tells itself. How many years you spent in research, I do not know, but I suspect that it was many. For that work, we thank you. Out of the confusion of action and the boredom between action, you have traced a history that is neither confused nor boring.

For there was confusion. In the early campaigns, especially, battalion action soon degenerated into company action, then platoons took over, and finally, sections finished it off. It was at the platoon and section level that the battalion excelled, where individual courage, cunning and initiative would take over and win a day that might otherwise seem lost.

The Battalion reflected the faults and the virtues of our Maori people. One great lack in the earl stages was skilled technicians, for instance, wireless operators. Communications were liable to lose contact when they were most needed. This is no criticism of the individual radiomen, who did a tough job well, but of the general set-up. Heaven help the poor O.C. who wanted to fight by the book. When the boys went into action, the book went overboard. Time and time again the O.C. would find himself frantically trying to contact his various units. Yet the very individualism and fluidity that caused the breakdown in the coordinated attack would often win the action, as at Takrouna.

Battles are by their nature confused and involved. Our many different memories of them are doubly so. Yet there are few who would quibble with the skill, the scholarship of this lengthy and yet all-too-brief history.

All too brief because of the 1001 incidents that do not make a history. Of these, only the few have been recorded, to give a picture of the day-to-day life of the Battalion. The rest will have to wait for the next reunion. I suspect that on one or two occasions, regarding treatment of a batch of prisoners, for instance, the history skips over interludes where possibly the less said the better.

Perhaps another Buck, a Pomare or a Carroll lies in the deserts of Libya or the hills of Italy. Let us not name any one before another. This book is a fit memorial to the 640 dead of the Maori Battalion.

Ka tahuna te ururua ki te ahi, ekore e tumau tonu ki te wahi i tahuna atu ai; kaore, ka kaa katoa te parae

—Wi

campaign. He enlists workers to sell tickets to different business organisations and private individuals. It is really a popularity contest because the one who has the greatest number of workers is pretty sure to win. Thanks to my managers' hard work and a few sleepless nights I ended up Relay Queen, with my workers, although minus many gallons of petrol, very happy at the result. As Relay Queen for Central High I handed out trophies at the close of the two days meeting during which I had to sit on a dais in the middle of the track.

At the end of May I graduated with my class and stood with the others honouring the American flag while our band played the Star Spangled Banner. At the end of my school year followed a hurried fortnight of slumber parties at which you ate, sang, played records, talked all night and generally did everything but slumber. Then there were the farewell parties, rushing around to say goodbye to everyone, and in between all this, packing or rather trying to cram twice as many belongings in the same number of cases. Leaving my family was very sad and I can never hope to repay them for the love and feeling of security they gave me, a lone Maori amongst lots of Americans all of Scandinavian descent and therefore about as far removed from the Maori as you can get.

Once away from my town however, and amongst the group of 32 foreign students with whom I was

The American Field Service or A.F.S. as it is called, is directed by Stephen Galatti, a New York business man and founded with the purpose of promoting international goodwill. It is a rapidly growing organisation and under its wing, foreign students from thirty countries are taken to the States. Approximately twenty students from New Zealand are accepted each year and the New Zealand branch of A.F.S. is anxious to receive applications from more Maori students.

to tour the South Eastern States, my sadness quickly disappeared and surely no group better earned the title of ‘The Happy Wanderers’. This tour not only gave us a chance to see the different states but more important, gave us a valuable period in which to compare notes and commend or criticise as much as we wanted, without having to smooth over our criticisms for American ears. Perhaps the most discussed subject was education and but for our comparison of views I might have come away with a very warped and wrong impression of American education. I found that the standard of education in each state differed as much as the geographic features, and in some states the students worked very hard even though I had found the work fairly easy in South Dakota.

Many and varied opinions came forward on every aspect of our American year. Some praised, some criticised but one thing we all agreed on was that the deep impression made by the generosity and friendliness of the American people would remain with us for the rest of our lives.

These are just a few of my experiences during this wonderful year as an American student. There is much to tell but this must be all for present.

Kia Ora.

MAORI CULTURE TAUGHT

Maori culture will from now on be taught to New Zealand future teachers. At the Auckland Teachers' Training College, a lecturer has been appointed with the special task of explaining to students the cultural pattern of the Maori people, to make them understand the fundamental needs of Maori children and give an elementary course of lectures on the language, customs and traditions.

The first man chosen for this lectureship is Mr H. C. A. Lambert, a former company commander of the Maori Battalion and winner of the Military Cross. He was for seven years headmaster of the school for the blind in Auckland, and in 1956 became Maori Vocational Guidance Officer for the Auckland province.

HOW TO EXAMINE A CHILD SUSPECTED TO BE ILL:

Look him over in leisurely fashion. Notice his general appearance, the way he is made and covered, how he stands or sits, colour, etc. Does he look like an ill child? If so, what seems to be troubling him, and where?

Ask him how he feels, quietly, sympathetically, firmly. Press your questions gently. He can often tell you quite a lot.

Scalp

For head lice, examine systematic fore and aft partings across the scalp. Nits, tiny specks firmly fixed to hairs, most easily seen behind the ears, are the eggs of the head louse.

Ringworm of the scalp is indicated by circular scaly balding areas with broken-off hairs on them, usually near edge of scalp at the back.

Swollen glands develop at the back of the head in German measles, with a rash and mild general upset. (Rash begins on face, scalp, and neck, and spreads downwards over the body and limbs.)

Ears

Discharge from the ear or earache should always receive medical attention.

Face

Face may show flush, pallor, anxiety, pain.

Bloodstained discharge from the nose, and sore lip where it touches, often means a diphtheria carrier.

Impetigo consists of yellow crusting on a sore and is very contagious.

In mumps there is a tender swelling in front of the ears and behind the angles of the jaw, one or both sides. There is pain on opening mouth and temperature is usually raised, but not always.

Skin

Scabies is known as “the itch”. The itch is worst in bed at night. Rash occurs between the fingers, front of the wrists, inner side of the elbow, front fold of the armpits; perhaps also on the abdomen, buttocks, etc.

Ringworm of the body is a circular rather itchy area with a slightly raised, reddish, blistery spreading edge, forming ring shapes.

For rashes of infectious disease—examine the whole body unclothed. In chickenpox and German measles the rash may be the first sign of the illness.

Scarlet fever rash shows on the second day. The disease begins suddenly with headache, vomiting, sore throat, fever.

Measles rash appears on the fourth day. The disease begins like a cold, with heavy eyes, sneezing, cough, running nose, rising temperature.

Temperature

Normal temperature (special mark on thermometer) is 98.4° in mouth, but may be higher for a very slight reason. Temperature 101° always means something. In these children it is best taken in the groin. With the child lying on its back, place the bulb in the crease between the thigh and the abdomen, then bend the leg up on the body. Hold there for two minutes. Short-bulb thermometer is the safest. Always shake well down below normal first. A sharp rise of temperature in some children may cause a convulsion (instead of a shivering fit, as in adults). If a child has a convulsion, put cold packs on the head and call a doctor. Do not put him in a bath.

Pulse

The normal rate is 110 per minute in the second year, 90 in the fifth.

Mouth and Throat

Persuade the child to open its mouth wide, keeping the tongue in, in good light. Place the handle of a spoon on the front half of the tongue (not far back) and press gently down. Ask the child to say “ah”. The uvula hangs in the middle at the back of the throat, the tonsils on either side.

Look for a reddening of the back of the throat, spots or coating on the tonsils. Any ill child who has these signs should be seen by a doctor; tonsillitis or diphtheria may be present. In diphtheria the child often makes little complaint about his throat, and may not appear to be seriously ill at first. In trench mouth the symptoms are foul breath, swollen, oozing gums, pain on chewing The child should be isolated.

Glands in Neck

The glands here may be swollen below the angle of the jaw in tonsillitis, at the back of the head in German measles.

Headaches and Poliomyelitis

Common early polio symptoms are headache, sore throat, vomiting, abdominal pain, pains in neck, diarrhoea. It is reassuring if the child can kiss its knees without pain, but in any doubt rest in bed is very important from the beginning.