TE AO HOU
THE NEW WORLD

published quarterly for the maori purposes fund board
by the department of maori affairs

TE RAUPARAHA
Part 1: Kawhia and the Journey South

by W. CARKEEK

In one of the many battles which raged around the shores of Kawhia Harbour during the later part of the 18th century Werawera, the father of Te Rauparaha, was taken prisoner and killed. His body was carried off and eaten by enemy chiefs one of whom boasted that if Werawera's infant son should also fall into his hands the child would make an excellent relish for his rauparaha, an edible juicy plant of the convolvulus family which grew in abundance on the nearby sand dunes. This incident which occurred at about the time of Cook's first visit to New Zealand was commemorated by Werawera's relatives in calling his son the convolvulus leaf, or Te Rauparaha, a name which in later years was to cause more profound changes in the southern half of New Zealand than any other in the history of Maoridom.

Although not of the highest rank in the Ngati Toa Te Rauparaha could trace his descent on his father's side to Toa Rangatira from whom the tribe derived their name. His mother was chieftainess of Ngati Ruakawa and this fact as well as the mana he had acquired on the death of the Raukawa chief Nape enabled him in later years to exercise a certain limited influence over that tribe as well as his own. Little is known of his early life but it seems certain that most of his boyhood days were spent between the settlements of Kawhia and Maungatautari, the home of his mother's people. He was said to have entered eagerly into all the amusements and pastimes that were popular with the Maori children of that day. Often these diversions led him into mischief, and more than once had been the cause of irksome worry and anxiety to his elders. But in spite of his troublesome nature and boisterous spirits, as a child he was credited with an unfailing

respect for his elders as well as a willing obedience to those who might be delegated to give him commands. On one occasion even the request of a slave was instantly obeyed.

As he grew older the young Te Rauparaha made his first venture into the business of war. Here his prowess in battle and remarkable qualities of leadership began to show themselves early, and in the eyes of his elders marked him off as a leader of exceptional ability far superior to that of any other member of the tribe. He became at this time, according to traditional accounts, “famous in matters relative to warfare, the cultivating of generosity, and the welcoming of strangers and visiting war parties”.

In this respect in particular he cultivated the admiration of his tribe by abolishing the customary practice whereby his field labourers were required to give a portion of the food provided for them to strangers who happened to be visiting Kawhia. He would always insist that his kumara planters should keep their full ration and the visitors be fed with supplies specially prepared for them. This practice became well-known in the district where it was often said of a benevolent Maori, “You are like Te Rauparaha, who first feeds his workmen and then provides for his visitors”.

These were the early years of the 19th century. The dreaded musket was starting to make its appearance in the north where it had already sounded the beginning of a great period of devastating slaughter unequalled in the history of the Maori tribes. It was a time of great scheming and strategic planning with every powerful chief striving to gain more power through the acquisition of fire arms, and plotting constantly with Machiavellian cunning to overthrow neighbouring chiefs or to wreak vengeance for past insults. The peculiar rules and laws concerning utu (payment in revenge) seemed to be the motivating force behind every act of aggression. The aggressors were always able to find some excuse for making apparently unprovoked attacks on others and generally justified their actions as being utu in some form or other.

In September 1819, less than a year before Hongi sailed for England, a war party of Ngapuhi under the leadership of Tamati Wakanene and his brother Patuone arrived on a friendly visit to Kawhia. Having recently acquired a number of muskets near Hokianga they were keen to test them in a slaughtering and devouring raid against some of the southern tribes. Te Rauparaha readily accepted an invitation to join them, and with a large fighting force of Ngati Toa he headed south with the Ngapuhi taua. S. Percy Smith in his Maori Wars of the 19th Century relates part of a report on this expedition given to Mr John White by an old Maori informant who started at Hokianga on the journey. According to this account one of the main reasons for undertaking the expedition was to avenge the deaths of some of their people who had been killed on a previous journey made to procure mats in exchange for Maori weapons.

Among the Ngati Toa warriors of the taua was Te Rangihaeta the son of Te Rauparaha's eldest sister Waitohi. This chief who has been described as one of the fiercest in the war party had become one of Te Rauparaha's ablest lieutenants. He accompanied his uncle on every major undertaking against enemy tribes and throughout the 1840's became the most troublesome chief in the Wellington province.

Travelling south the war party attacked the Ngati Ruanui and others along the coast sparing the Ngati Awa who were at that time on friendly terms with Ngati Toa and against whom the Ngapuhi apparently had no grudge. As White's informant says while explaining their passage through Ngati Awa territory “we had no reason for further man-killing having satiated our revenge on those who had killed our people, nothing but the pleasure of so doing. This is why we did not attack the tribes who dwelt on the road we followed. It was only those who menaced us and who obstructed our way whom we killed. This was the reason that we quickly reached the country of the south, Taranaki, having no difficulties on the way”.

During a short stay at Kapiti Island Te Rauparaha negotiated a temporary peace with the occupying Ngati Apa, possibly a result of having then conceived a desire to occupy the land in that vicinity at some future date. Shortly after-wards as the taua approached Whanganuiatara a ship was sighted in Cook's Strait and Wakanene on seeing it immediately advised Te Rauparaha to conquer the surrounding district in order to trade with the white man for guns and powder and thus be assured of his future as a great chief. For the remainder of this expedition which took the invaders up past the Hutt Valley and half-way through the Wairarapa, the idea of conquest remained uppermost in Te Rauparaha's mind.

On their arrival back at Kawhia many months later he began making plans for permanently removing the Ngati Toa tribe to Kapiti and the adjacent mainland. This proved to be a major undertaking which required the co-operation of other tribes such as the Ngati Tama and Ngati Awa through whose territory the migrating tribe would need to pass. Te Rauparaha successfully used his diplomacy in this direction. Resting places along the proposed route through their territory were designated while suitable cultivating areas were also allotted as it was obvious that the whole journey could not be accomplished in one season. During the two years which lapsed before final arrangements for the journey had been completed certain incidents occurred which intensified the animosity between Ngati Toa and their old enemies of Waikato. Not long after Te Raeparaba's return from the southern expedition with Patuone and Wakanene his first wife Marore was

killed at the instigation of Te Wherowhero while on a visit to Waikato. To atone for her death Te Rauparaha sent out a war party who killed one of the murderer's relatives, Te Moerua of Ngati Maniapoto. This tribe in turn sought vengeance for that death by sending a war party over to Marakopa river where Te Mahutu of Ngati Toa was killed. To score evens in the mounting vendetta Te Rauparaha murdered a notable Mokau woman named Te Arataua. There followed further reprisals by Ngati Maniapoto which eventually led to a large scale attack on Kawhia by that tribe allied with the Ngati Hikariro of Waikato.

It seems obvious according to Smith's account of this battle that Ngati Toa would have been doomed to inevitable defeat had it not been for the leniency of Te Hiakai the Waikato chief, who after a short conference in the pa with Te Rauparaha agreed to allow him to proceed south with his tribe. A temporary peace was arranged and after the whole of Kawhia harbour had been ceded to Te Wherowhero and Te Hiakai Te Rauparaha hurriedly departed with his tribe in the night saying to his besiegers: “Behold your land! Do not follow me to the South”. It was under these circumstances that the great heke tahutahuahi started out from Kawhia.

The journey to Horowhenua and Kapiti was long and arduous. There were many skirmishes on the way including a battle at Motunui against Waikato who had chosen to ignore the warnings of Te Rauparaha not to follow him. Here Te Hiakai was killed and Te Wherowhero was forced to accept Rauparaha's leniency. At Manawatu and Rangitikei there was more fighting but the Muaupoko wished to adopt a friendly attitude towards Ngati Toa as did also the Ngati Apa and Whanganui tribes. At a conference between Muaupoko and Ngati Apa held at Horowhenua it was decided by Toheriri, the leading Muaupoko chief, to despatch two messengers to the Ngati Toa leader expressing their desire that all should live in peace. Te Rauparaha was reported to have agreed to this proposal but on his arrival at the Manawatu river he killed a Muaupoko woman named Waimai. This naturally infuriated the Muaupoko leaders who with several Whanganui chiefs formulated a plot to kill Te Rauparaha by enticing him to their pa near the banks of the Ohau river. In the meantime with apparently very little opposition Ngati Toa began to settle in and around the district of Ohau. Te Rauparaha and Te Rangihaeta established a pa on the banks of the Waikawa river about a mile up-stream from the coast. It was to this pa that two Muaupoko emissaries came with the request that he visit them at Te Wi on the Ohau river with a view to accepting their generous offer of several magnificent canoes. Te Rangihaeta suspected treachery but tried in vain to persuade his uncle not to heed their offer. “I have had a presentiment that you will be murdered by Muaupokel he said, “Do not go, Raha!” But Te Rauparaha was insistent and furthermore was determined to take only a few men and some of his own children. The party arrived at the pa towards evening when a great feast was prepared in their honour. They were later escorted to their sleeping quarters by Toheriri in whose house Te Rauparaha was to spend the evening. During the night when Toheriri arose to inform his assassins that their victims were ready to be killed, Te Rauparaha awoke, and hearing the sound of hurried footsteps immediately grasped the situation. He could do little to save his friends, however, and himself narrowly escaped death by breaking through a gap in Toheriri's raupo hut and from there made his way through the bush to Waikawa. Because of this outrage Te Rauparaha swore to exterminate the Muaupoko tribe. Some time later they suffered their worst defeat at Horowhenua. Many hundreds were ruthlessly slaughtered by Ngati Toa on the little island pas of lake Horowhenua, although some managed to escape by taking refuge in the surrounding swamps and wild bush country which abounded in the district at that time. The news of this and other successes rapidly spread North. Messengers were also sent to Te Rauparaha's relatives at Maungatautari and Taupo in order to induce the Ngati Raukawa to join him in his conquests. Te Whatanui had already made an attempt to reach Kapiti by way of the East Coast but had been defeated by a Ngati Kahungunu war party in the Hawke's Bay and driven back to the North. This reverse, however did not deter another enthusiastic Raukawa chief named Te Ahukaramu who immediately recruited a fighting force of 120 men and proceeded south to join Ngati Toa. His arrival at Ohau coincided with a reinforcement of Ngati Awa from Taranaki and with these extra forces Te Rauparaha continued to harrass the remnants of Muaupoko.The journey to Horowhenua and Kapiti was long and arduous. There were many skirmishes on the way including a battle at Motunui against Waikato who had chosen to ignore the warnings of Te Rauparaha not to follow him. Here Te Hiakai was killed and Te Wherowhero was forced to accept Rauparaha's leniency. At Manawatu and Rangitikei there was more fighting but the Muaupoko wished to adopt a friendly attitude towards Ngati Toa as did also the Ngati Apa and Whanganui tribes. At a conference between Muaupoko and Ngati Apa held at Horowhenua it was decided by Toheriri, the leading Muaupoko chief, to despatch two messengers to the Ngati Toa leader expressing their desire that all should live in peace. Te Rauparaha was reported to have agreed to this proposal but on his arrival at the Manawatu river he killed a Muaupoko woman named Waimai. This naturally infuriated the Muaupoko leaders who with several Whanganui chiefs formulated a plot to kill Te Rauparaha by enticing him to their pa near the banks of the Ohau river. In the meantime with apparently very little opposition Ngati Toa began to settle in and around the district of Ohau. Te Rauparaha and Te Rangihaeta established a pa on the banks of the Waikawa river about a mile up-stream from the coast. It was to this pa that two Muaupoko emissaries came with the request that he visit them at Te Wi on the Ohau river with a view to accepting their generous offer of several magnificent canoes. Te Rangihaeta suspected treachery but tried in vain to persuade his uncle not to heed their offer. “I have had a presentiment that you will be murdered by Muaupokel he said, “Do not go, Raha!” But Te Rauparaha was insistent and furthermore was determined to take only a few men and some of his own children. The party arrived at the pa towards evening when a great feast was prepared in their honour. They were later escorted to their sleeping quarters by Toheriri in whose house Te Rauparaha was to spend the evening. During the night when Toheriri arose to inform his assassins that their victims were ready to be killed, Te Rauparaha awoke, and hearing the sound of hurried footsteps immediately grasped the situation. He could do little to save his friends, however, and himself narrowly escaped death by breaking through a gap in Toheriri's raupo hut and from there made his way through the bush to Waikawa. Because of this outrage Te Rauparaha swore to exterminate the Muaupoko tribe. Some time later they suffered their worst defeat at Horowhenua. Many hundreds were ruthlessly slaughtered by Ngati Toa on the little island pas of lake Horowhenua, although some managed to escape by taking refuge in the surrounding swamps and wild bush country which abounded in the district at that time. The news of this and other successes rapidly spread North. Messengers were also sent to Te Rauparaha's relatives at Maungatautari and Taupo in order to induce the Ngati Raukawa to join him in his conquests. Te Whatanui had already made an attempt to reach Kapiti by way of the East Coast but had been defeated by a Ngati Kahungunu war party in the Hawke's Bay and driven back to the North. This reverse, however did not deter another enthusiastic Raukawa chief named Te Ahukaramu who immediately recruited a fighting force of 120 men and proceeded south to join Ngati Toa. His arrival at Ohau coincided with a reinforcement of Ngati Awa from Taranaki and with these extra forces Te Rauparaha continued to harrass the remnants of Muaupoko.

Kapiti was captured by a war party under the leadership of Te Pehi Kupe, a chief of high rank in Ngati Toa and closely related to Te Rauparaha. Shortly afterwards the whole tribe was withdrawn to the safety of the island. There were threatening movements on the mainland from Ngati Kahungunu and Ngati Ira of the Port Nicholson district, and although Muaupoko had been sufficiently subdued the Rangitane, Ngati Apa, and Whanganui tribes were all keen to strike some decisive blow which would rid them of the troublesome Ngati Toa invader.

For this purpose over two thousand fighting men were said to have been assembled for an attack on Kapiti. They came from as far as Waitotara in the North of Arapawa and Massacre Bay in the south, even the Ngati Kahungunu of Waiarapa added their contribution to the force. From Otaki and Waikanae the combined army embarked in canoes which “blackened the sea” between Kapiti and the mainland. There was a fierce conflict on the beach at Waiorua near the northern end of Kapiti and for a time it seemed

that the defenders must soon succumb to the attack but during a lull in the fighting Te Rauparaha unexpectedly arrived with reinforcements from a pa further south on the island. The tide of battle was turned and the attacking force in a great state of confusion were completely routed. “Thus”, wrote T. Lindsay Buick, “the largest force which had ever been marshalled during the Maori wars along this coast was defeated by one of the smallest”.

During the celebrations and cannibal feasting which ensued Te Rauparaha taunted his prisoners by chanting the following song of triumph:—

“Awhea to ure ka riri?
Awhea to ure ka tora?
Tukua te ihu ki te tamaiti.
Me pewhea; ka kite koe
I nga tai whakamanamana.
Te toa haere ana,
Ka riro he Rongo-mai-whiti.”

This version was given to John White by Tamihana Te Rauparaha.

“When will your anger dare?
When will your power rise?
Salute your child with your nose
But how salute him now?
You will see the rejoicing tide
Of the warrior's coming glee
And the departure of Rongo-ma-whiti.”

It has been suggested by a present day Maori authority on Te Rauparaha that many of his strategic plans and successful conquests could be attributed to the genius of his eldest sister Waitohi. Few major undertakings were entered into, it is said, without her advice and counsel. Although no previous writer has mentioned this possibility, there is nevertheless reasonable evidence that the important question of the settlement and apportioning of the conquered land was left to her discretion. Following a dispute between Ngati Raukawa and those of Ngati Tama under Te Puoho over part of the conquered territory, Waitohi stipulated the boundaries and areas which were to be occupied by the various hapus and tribes. At her request the Ngati Awa moved to Waikanae where they took possession of the land to the south of the Kukutauaki stream. While Ngati Raukawa agreed to occupy the land from the north bank of that stream to as far as the Whangaehu river, Ngati Toa remained on Kapiti and also later occupied Mana Island and Porirua.

Buick quotes Te Rauparaha as saying to the leaders of the three tribes, “the lands I now give you are in our joint rule, but I shall be greater in power than you individually”. These were the terms of the transfer and Ngati Raukawa, Ngati Awa and Ngati Toa were said to have agreed unanimously to them.

These events occurred about the year 1825, some three years after the great heke tahutahuahi. There had already been white traders and whalers visiting the shores of Kapiti and Cook's Straits. The pakehas looked favourably on this

coastline where they planned to operate whaling stations and small trading posts. Many early white settlers were later to regard Te Rauparaha as “everything bad, most treacherous and deceitful”, but this conflicts with the evidence of the Rev. Richard Taylor according to whom: “the whalers and traders, who had the best opportunity of being intimately acquainted with him (and that too at a time when his power to injure was the greatest) invariably spoke of him as having ever been the white man's friend”. The fact probably is that he was extremely friendly to traders he favoured, but much less so to those he had reason to dislike. Taylor, who had met the chief on many occasions, describes him as having been of small stature, “but his countenance was striking; he had a Roman or hooked nose, an eagle glance, which read the thoughts of others without revealing his own, and a look which clearly marked his dauntless bearing. It seemed impossible to take him by surprise; his being long accustomed to command, gave him a dignified demeanour, and his fertility in expedients, a cunning or rather shrewd cast of countenance; even when he was clad in a blanket, few could look at him without being impressed with a feeling that he was no ordinary person.

PUHIWAHINE – MAORI POETESS

by PEI TE HURINUI JONES

THE SONS OF PUHIWAHINE

Earlier in this account some mention was made of the two sons of Puhiwahine, John (Hone) and George (Te Oti). She had no more children, and it was on these two boys she lavished all of a Polynesian mother's care, especially on George, who was her pet.

With regard to their early schooling the early notes were taken from an old undated newspaper cutting. Miss Nola Millar, Reference Librarian of the Alexander Turnbull Library, Wellington, who did a great deal of research work on “John Gotty and family,” in her notes dated 11th January 1949, has stated:—

‘There was no Rev. Marshall living in New Zealand in the ‘fifties but the reference is probably to W. Marshall, later Reverend, a school-teacher who kept a school first at Wellington, then at Napier. As I found the “Masters Gotty” travelling alone from Wanganui to Wellington in July 1855, it is possible that they had been sent down by their father to Mr. Marshall's school.’

The reference to the enrolment of John (1860–1863) and George (1861) at Nelson College was from information supplied by the Principal in a letter to the writer dated 5th June 1959. Miss Millar in her notes, however, has noted that, a

‘John and George are named in the Register of Nelson College as having attended that school from 1861–1864.’

After their Nelson College days the references to John and George in a number of newspaper articles are not very clear. According to George's surviving son, Hone (John) Rangimatiti, his father did not accompany his brother John to Europe. But one newspaper article (New Zealand Herald, 24/10/1950) has this note:—

‘Gotty made sure that his two sons, John and George, received a good education. They went first to Nelson College, and were later sent to Europe. Tradition says they got as far as Paris, then cabled home for more money, all their father sent them was their fare home again. However, John went on to St. John's College, Oxford, and also revisited Germany.’

A copyright article, recorded by J. H. S. for “The Advocate” of Marton, has a reference to John having been awarded a volume of Macaulay's “Lays of Ancient Rome,” with solid clasps as a first prize for elocution, of which he was very proud. The present-day members of John's family say that all his personal papers were left by him with a solicitor who has since died, and that none of them has seen the volume mentioned.

The author of the article also added that the volume bore the signatures of W. E. Gladstone and G. A. Selwyn, and that John won his prize in competition “with all England.”

The reference to this presentation volume would indicate that John won it in about the year 1868, as it was in that year that G. A. Selwyn, first bishop of New Zealand, was in England to attend the first pan-English synod, and the bishopric of Lichfield becoming vacant he, after some hesitation, accepted it.

The writer has written to the Chancellor of Oxford University for some record of John, or of he and his brother, having attended St. John's College, Oxford. Inquiries might also be made in Germany.

In the meantime this account will deal with the later period in the lives of these two men. The writer was personally acquainted with George, who on the death of his first wife in the Rangitikei district, came to the Tuhua district. Here he met and married Te Waiata, daughter of Rangawhenua of the Maniapoto tribe, and at the beginning of this century came to live at Ongarue, where we lived.

In their lifetime these two brothers were never able to make use of their education, and in the case of George he worked as a timber worker. Occosionally he was involved in Maori Land Court proceedings. On one occasion he displayed remarkable mathematical ability in closely estimating the quantities of millable timber of various species on a tribal block of land. (Part of Puketapu Block near Taumarunui). He opposed the selling of the land and timber at the price offered by the sawmilling company, which had been accepted by the paramount chief of the tribe, who was his cousin. Operations on the remaining part of the same bush has since proved conclusively that George was correct.

He was noted for his command of the English and Maori languages, and his services were often availed of as an interpreter. He never obtained an interpreter's licence and the work he did was done gratuitously. When in his cups he would break into rollicking German songs. It was said that he was a good German linguist, and could also speak French. He was very good to children, and we would often ask him to talk in these languages, but the writer cannot vouch that when he spoke to us he was not ‘having us on.’

He had a family of three sons and two daughters. His sons were Ketu, Thomas Maraku, and John or Hone Rangimatiti, and the daughters

were Puhiwahine and Teehi. The last-named was of the same age as the writer and it was on account of the vowel similarity in our names (the writer's was Peehi) that the teacher suggested that mine be changed to Pei. The writer likes to think that he raised no difficulty over the matter because of a youthful sense of chivalry.

George died in the Taumarunui Public Hospital in 1919, and was buried alongside his wife, Te Waiata, in the hill tribal cemetery of his wife's people at Te Koura, ten miles north of Taumarunui. Only two sons survived him, Thomas, who died recently, and John who now lives at Oruaiwi.

With regard to the elder brother, John, his life after he married was spent with his wife's people. Her name was Riria, a daughter of Aperahama, a chief of the Parewahawaha sub-tribe. John and Riria had a family of five daughters, Te Raunatia, Ema Te Kune, Roka, Te Keehi, and Meipera, and one son, Te Oti (George).

A cutting of an obituary article in “The Advocate” (1917) gives a brief note that, on John's return to New Zealand from Europe, “where his education was completed, he joined the armed constabulary and served for some considerable time.” This note would indicate that he was a member of the armed constabulary for some time after he was married, as one of his two surviving daughters, Te Keehi and Meipera, is in her eighties.

John farmed on his wife's land at Ohinepuhiawe for many years. “The Advocate” article also refers to his literary contributions to that paper. The writer has only one cutting of these literary contributions. It is dated 11 December, 1915:—

INCORPORATIONS

by MATIU TE HAU

In the beginning, incorporations were communal enterprises. The owners, more often than not, were members of the one family who would meet and discuss and make decisions for themselves. Tribal authority and co-operation were manifest in all their undertakings.

Today, however, incorporations resemble private companies far more than communal enterprises. The owners of the blocks no longer live in communities; the incorporations are big business, huge sums of money are involved, work is done by paid labour and the difficult task of management and keeping of accounts is in the hands of paid servants. The incorporations reach a high state of business acumen and ability with an intelligent grasp of the problems involved. Trading banks have financed the Maori Incorporations for a number of years. Many bodies Corporate have been set up to take over control of lands formerly administered by the Maori Trustee. In the Aotea district the 12,000 acre Morikau block has been released.

Incorporations, as has been already pointed out, were made legal by the Maori Land Act of 1909. Subsequent legislation has consolidated their position bringing them more into line to conform with European business principles and practices. The Maori Affairs Act of 1953 (Part 22) tightened up many of the provisions. The Act provides for Incorporations of owners of Maori land where the beneficiaries in the estate number more than three persons. An application is lodged with the Registrar of the Maori Land Court to grant the incorporation and to state the purpose for which it is formed. Provision is made for enterprises other than farming. Not less than half of the owners must agree to the incorporation and once formed holds it in trust for the owners in accordance with their interests in the land. The incorporation can be extended to include certain other areas. There is power to exclude other areas and separate bodies corporate could amalgamate if they so desired.

The Act sets out how revenue is to be applied after administration costs, rates, taxes, repayments on loans and any other requirements for purposes that the body corporate may authorize are paid. The residue is to go to the shareholders. Money can be invested and loans granted but, only in the former, in Government securities or debentures or in local authorities, and in the latter in loans by mortgage in any real property. No loans are given to members of the Committees of Management or to one of the incorporated owners. Accounts are to be audited and lodged with the Maori Land Court for public inspection.

Committees of Management are to be of not less than three and not more than eleven persons. They hold office for three years (one-third elected every year) and are appointed subject to an order from the Maori Land Court. Reasonable travelling expenses are allowed and any fees paid to the Committees of Management can only be authorized by a general meeting of the owners. Voting is by share interests, not heads. Proxy voting is allowed but no committee member may be proxy for another member nor can a proxy holder be elected to the committee. The Maori Land Court acts as registrar of the body corporate, holds the lists of owners, assets and all other particulars as well as fixing a quorum for general meetings.

The Maori Incorporated Owners Regulation 1955 lays down the rules for elections of Committees of Management, the dates of the elections, the conduct of general meetings and proxy voting. The register of Incorporated owners includes the names and sexes of the equitable owners, trustees for any minors, relative interests in the land and the addresses of the owners.

The shareholders in the body corporate are the collective owners in the land. It is clear that the Act safeguards their interests as any fees or any distribution of profits is only possible when authorized by a general meeting. It appears that the Maori Land Court can withhold the appointment of committees of management as the members are subject to its approval. It appears also that members of these committees of management need not be beneficiary owners within the block. The shareholders in the land who make the decisions concerning any distribution of the profits in this respect have a different function from those in a joint stock company in which the directors recommend a dividend which the shareholders may adjust only downward.

The Act, by providing for enterprises other than farming, by stating the purposes for which it is formed has opened the door to other pursuits connected with the land. The Puketapu Incorporation which is engaged in large-scale timber milling operations shows the extent to which incorporations can enter into propositions other than farming. It is envisaged in this case that as the timber is worked out the land is developed for farm settlement and any land unsuitable for this purpose can be utilized in a scheme for re-afforestation.

The Maori character of the incorporations is being preserved. The family or tribe are the shareholders, their shares are their relative interests in the ancestral lands they have inherited. The continued use of the Maori Land Court, instead of the Registrar of Companies, keeps alive this Maori character.

Under the 1953 Maori Affairs Act, the Maori Trustee may buy what is known as uneconomic interests. These shares are of a value of less than £25, but he is bound to offer these shares first to the body corporate as a whole. If the body corporate does not want to buy them the Maori Trustee may sell to any owner in the incorporation but the law does not allow him to sell to outsiders. Incorporating Maori land ensures that it always remains within the family or tribal group, nor can there, so far, be any possibility of alienations.

Lands, owned by communities and administered by incorporations, are used to a great extent to provide amenities for their shareholders. Housing for their shareholders is one of these. A large Wairoa Incorporation provides houses for its workers who are also beneficiaries. A settlement has sprung up dependent upon the work on the Incorporation which has its own school. Special rates for timber for housing purposes are provided by another Incorporation.

They cater for and foster the education of promising youths and girls. A group of Incorporations in the Wairoa district have inaugurated a Farm Training Scheme whereby selected youths are sent to an accredited agricultural school. They are assured of employment after training, on the incorporated blocks. Any particular abilities they have shown during their training is noted. Thus a youth showing aptitude in animal husbandry or another youth in farm machinery could well take over the control and application of these highly specialized aspects of farming. While there is close co-operation with the Department of Agriculture and the veterinary service it is hoped that more young Maoris may take up veterinary work and it would appear that the Wairoa incorporations are prepared to finance such a step. There is no reason to prevent incorporations engaged in other propositions from providing finance to further any specialized knowledge in the industry in which it is engaged.

The provisions of education grants looms largely in the activities in the incorporations. There is little doubt that they recognize the importance of training and education of their people to take up responsible positions. A cluster of Incorporations in the Wairoa district has evolved a system whereby one of the blocks operates an imprest account for works which might be called Maori welfare. These include education grants and the support of the marae complex of the Maori social system. Each of the other blocks pay into the central one their share of the moneys required for these purposes. (A schedule of the month's accounts, which shows the extensiveness of the undertaking, will be available at the Conference.) A bulk store is also operated which provides the blocks with their larger requirements such as fertilizers and fencing materials.

Group buying of stock replacements and requirements is carried on extensively. There does not appear to be as yet any large-scale attempt to develop a breeding farm for this purpose. This is a highly-skilled and long-term operation and, although the Mangatu Incorporation has started on something of this nature, (a bull bred by this incorporation was Supreme Champion of the Poverty Bay Agricultural and Pastoral Association Show a few years ago) it will be many years before well-bred stock replacements can be produced in sufficient numbers to satisfy all the demands of the incorporations on the East Coast. Meanwhile the stock-breeders in the Manawatu and other parts of the country find a ready market with the incorporations.

There is to be found today a large number of Maoris who are absentee land-lords. The money obtained from their shares in the blocks are insufficient to keep them. As a result they are forced to do other forms of work and tend to move away from their home districts. A relatively small number of the owners can be employed within the framework of the incorporations. Perhaps some consideration may have to be given to the provision of finance for small ventures in trade and business for the beneficial owners. But there does not seem to be any provision in the Act for loans of this nature. Nor does there seem to be any attempt to attract large industries to

⋆ ⋆ ⋆

(continued on page 52)

TAINUI TUATAHI

na HIRENE WIKIRIWHI

Te Tino ingoa tenei a Tainui. I whanau mai ra tenei ingoa i whea? Kaore tonu ahau e mohio ana ki te whakamaoritanga tuturu o tenei kupu, otira ko te mea i rangona e au, he kupu tenei i hoatu ki te waka i hanga mai i te Hawaiki i Tawhitiroa¹. He mea kite e nga tohunga o nga tipuna o taua wa te tino nunui o nga tai e haruru atu ana ki te komutuawa i tau ai nga waka i taua kainga tuatahi o te iwi Maori. Ko Arawai² te kurei i patata ki taua tauranga. Ka papaki mai nga tai nunui o te Hawaiki i Pamamao³ ki taua kurei, katahi ka korohihi te au o te moana rere tika tonu ena tai nunui ki Tahiti—ki te Hawaiki i Tawhitinui⁴. Koanei te arawai—he au moana i tere mai ai nga waka ki Aotearoa. He ingoa waka a arawai, ara a te Arawa⁵ te whanaunga tata o Tainui. Katahi ano te rangatahi ka kite i enei whakamarama, no te mea, katahi ano ka tuhituhia tenei whakamaoritanga o te ingoa nei, “Tainui”. Ka waiho e au ko tenei tonu hei taitara mo tenei korero—Tainui Tuatahi.

Titiro ki te waiata a Peou, ko te nama kotahi rau, e waru tekau, ma ono o nga Moteatea⁶. Nana i whakararangi mai nga waka. Tuatahi tonu ki mua o tana tataki, ko Tainui. O nga tangata i whakapiraratia ki te motu, tuatahi tonu o te rarangi ingoa, ko Hoturoa te tangata o Tainui. No muri rawa a Ngatoro, a Tamatekapua, a Rongokako me Tamatea. Ahakoa, na te Whetu-Marama⁷ o te Tairawhiti i whakanui nga tangata toa o te ope taua—te Hokowhitu a Tumatauenga o te Pakanga—Tuarua kua pahure ake nei, he rangatahi ratou. I penei tana umere:

Aatea me te Waipounamu
Tenei o kura e,
Na te toto heke ra
Na te whakamomori,
Moana⁸ e, Manahi⁹ ra!,
Me Te Tuahu¹⁰ ra!,
E tama ma i hira ai
Ahau ki runga ra.

E honore ana tenei waiata i nga marohirohi, i nga toa rangatira o te motu, engari mehemea tatou ka kimi i te tangata o te motu; ka amine toku ngakau ki te whakaaro a te Tauheke¹¹ o Ngati Ruanui e noho mai ra i te take o Taranaki maunga. “I muri i a koe (e poroporoaki ana te kaumatua ra ki nga pungarehu o te Rangihiroa¹²) kotahi tonu te tangata. Ko to mokopuna¹³ e noho mai ra i te au o Waikato.”

Kei te whakanui tenei kupu i te Upoko-ariki o Tainui, kia iria ko ia hei tangata tuatahi mo te motu. Ko Koroki te uri o nga kingi Maori, i timata mai ra ia Potatau¹⁴. Ka takoto te korero a Taranaki ki waenganui i nga waka e whitu i tau nei ki Manukorihi¹⁵ i te ra i mauria ai nga pungarehu o Te Rangihiroa ki te pa whawhai o Ngati Mutunga i Okoki¹⁶, i Urenui, kaore i amuamu tena whakaminenga nui. I amine katoa pea ratou? Tainui tuatahi.

Ka pehea o tatou whakaaro i tenei ra. Kua roa te ngaronga atu o te Rangihiroa, o Apirana, o Pomare, o Peneti. Kua hinga te kawanatanga o taua ra. Kua tu mai ki mua o tatou ko Tirikatene, te matamua o nga mema Maori. He toa, he kaha a Tirikatene—te Honore—mema mo te Waipounamu, Honore Minita mo Nga Ngaherehere¹⁷, te Ringaringa-Katau¹⁸ o te Pirimia o te Motu, o Te Naahi¹⁹, ko ia nei hoki te Honore-Minita mo nga Mea Maori. Kaati, ahakoa kua taea e Tirikatene nga taumata teitei o te Whare Paremata me whakamoemiti tatou ki a ia, engari maku e ki noa ake waiho ano a Kingi Koroki ki mua. He turanga paremata to Tirikatene, he turanga marae to Koroki. “Kia ora tahi korua, nga mana, nga reo o te iwi Maori. Kaore hoki e warewaretia ana nga mema mo Te Tairawhiti, mo Te Tai Hau-a-uru, me Tapihana Paikea o te Tai Tokerau.”

Tera tetahi tokorua e tika ana kia whakapuakina hoki. Tuatahi ko Te Rotohiko²⁰, kaumatua o Nagti Poneke. I te wa i a Te Pereiha²¹ e tu ana hei Pirimia ko ia, ko Te Rotohiko tana hekeretari mo nga Mea Maori. He turanga rangatira tenei. I whanau mai etahi tikanga nunui i te wa e noho mai ana a Te Rotohiko i te taha o te Pirimia. No Ngati Maniapoto te tangata nei. Ko Maniapoto he mokopuna na Raukawa mokopuna a Tawhiao, mokopuna a Rakamaomao, mokopuna a Motai, tama a Hotumatapu, mokopuna a Hoturoa o Tainui.²²

Ko Tipene Watene²³ o Ngati Maru te tuarua. No te kakenga o Tirikatene ki tona taumata Minita ka watea to turanga Tiamana mo te Komiti Reipa Maori. Ka riro i te tangata nei tenei nohoanga rangatira. He uri ia no Marutuahu²⁴ tamaiti a Hotunui, te tangata no runga i a Tainui, i haere mai ra i tawahi.

Tera etahi tangata, tokorua, he takuta tahi raua. Katahi ano enei taitara ka taea e taua e te Maori. Ehara i te Takuta²⁵ mo te whakaora

tangata, kaore, he Takuta enei mo te ekenga ki te taumata o nga paepae e toru, o nga whakamatautauranga e whakairotia ana e nga wharewananga nunui o te Ao. Ko te paepae-tuatahi he takakau²⁶, te tuarua he mahita²⁷, ko te tuatoru ko te takuta e korerotia nei. Ko Maharaia Winiata i haere ki Etinipara²⁸ i Kotarana, Ingarangi mo tenei taitara. No tona hokinga mai ka hoatu e ia tana Tiwhikete Takuta ki a Waikato, Kei roto o Mahinarangi tenei taonga e takoto ana. Kaore atu he marae o te motu i peneitia. Ko Maharaia, he uri no Taoi-te-kura²⁹, te punatoru wahine a Uenukukopako. He wahine rangatira a Taoi-tekura, he mokopuna na Tamatera, tamaiti a Maru-Tuahu, tama a Hotunui. Ka kitea ai, no Tainui hoki te tangata nei a Maharaia.

Ko Purihi Piiki³⁰ te takuta tuarua. Ko tona taitara i whiwhi mai i te wa e haere ana ia ki te whare-wananga o Iniaana i Amerika. No Ngati-Maniapoto ia; a ra, no Tainui, Tainui tuatahi.

Me korero te marae i hanga e Te Puea mokopuna a Kingi Tawhiao. Kei Ngaruawahia a Turangawaewae, te marae puroto o te motu. Te marae kotahi³¹ i whakaanuia e Kuini Erihapeti, te mokopuna tuarua a Kuini Wikitoria nana ra te Tiriti o Waitangi, nana ra i whakatuwhera te huarahi Kingitanga i whakaturia ai a Potatau te Wherowhero hei kingi tuatahi mo te iwi Maori.³² Ahakoa tawhio te haere a te tangata kia mene katoa ai nga marae o te motu, te kore e kitea he pa, he kainga ranei i penei te ataahua me Turangawaewae. Ae marika, he wahine purotu a Turangawaewae. Tainui Tuatahi.

Hei tui i taku korero ina te Tainui whakamutunga. Ko tenei tangata i haere ki te whawhai. Ko te ope Maori i roto o te Matua Nui³³ o Nui Tireni. Ko tenei Matua he mea tuku e nga mana nunui o Ingarangi kia tu hei pa tuwatawata ki nga nga kohe o Karihi³⁴. Ko te hoariri kei te kokiri mai i Rumenia. Kua hinga noa atu a Wiwi³⁵. Ko Itari kua kuhu ki raro i te mana o Hitara. He penei me te kutikuti³⁶ te kokiri a Tiamani me Itari. Ko Itari kei te hau-a-uru o Karihi e patu haere mai ana i nga hoia o Karihi. Ko Tiamana i te rawhiti e kokiri mai ana. I tenei taha te ope Maori, ka tutuki te Maori me te Tiamana i nga ra o Aperira, o te tau, kotahi mano, e iwa rau, e wha tekau, ma tahi. Ko te riri tuatahi i te take o maunga Orimipia³⁷—maunga tapu o nga atua o Karihi. Ko te kamupene Maori i whawhai tuatahi no Tainui, me Aotea, me Takitimu. He pakeha to ratou Meiha kapene, ko Taea.³⁸

He awaawa hohonu i waenganui o nga Maori me te hoa-riri. He ngaherehere katoa taua waahi. He awa ko Mawaroneri³⁹ te ingoa i roto i taua awaawa. No te putanga o te hoariri, i kitea atu e heke iho ana ki te whakawhiti mai i te awa. Ko nga tutei i mua. Katahi na ka tukuna atu e Maiha Taea tana tino tutei pakari, kia riro mana e titiro ki te tokomaha o te hoariri. E heke iho ana nga tiamana, e whakatikatika atu ana te Maori nei. Kua tae nga tiamana ki te awa, kua timata te peke haere i runga kohatu kia kore ai e maku, he awa whanui hoki, engari he papaku noaiho.

Katahi ano te Maori nei ka kite tutata i te hoariri—tokotoru rawa enei—he rima tekau iari pea te mamao atu. Ka paku tana pu, okeoke ana te hoariri tuatahi, ka paku ano tana pu, ko te tuarua kei roto i te wai e takoto ana. No te tuatoru o ana pupuhitanga ka rutua te tiamana tuatoru ki roto wai, engari i tukaiakiko. Ka whati tera, ka oma whakamuri. Ko te hokinga tenei o te Maori nei ki te ripoata ki tana apiha whakahaere.

Mehemea, ko nga ra o mua, kua ahei te Maori nei ki te haparangi—“Aue’. kei au te mataika!” Nana te ika tuatahi a te Atua o te riri a Tu.

No nga ra o Aperira te korero nei. Kaore i pau te tau, ka hinga te tamaiti nei i te riri ki Kahaara⁴⁰ i Ripia. “Homai taku pumihini! mau e whakakii te makahiini⁴¹ ki te mataa! kia mau! kia u!” I a ia e hautu nei i tana hoa, kua mate ke. Kua tuwhera ke tana tinana i te heera akitaika⁴², kua whero ke te oneone o te koraha o Ripia i ona toto. Auahi ana tana pu-mihini i tana maia ki te anga mua tonu ki te hoariri e karapoti ana i a ia. “Me mate au; me mate ki a Tu.” Koianei ana kupu poroporoaki. Ta te toa taana tikanga!

“Te puhi o Tainui e Titoki ra,
Te takere o te waka, Tahuri ra,
Tau, tau, takoto ana …”⁴³

Ka tapukehia te tamaiti nei e ona hoa ki te waahi tonu i hinga ai ia, ka uhia a runga i a ia ki nga keehi rino⁴⁴ pupuri i nga mataa i pau i tana pu-mihini.

Ko te ingoa o te tamaiti nei—ko Haihana Tiaki TAINUI.

TOMORROW'S LEADERS

by H. D. B. DANSEY

If impressions of an event so unique as the recent young Maori leaders' conference are to be of value, it is essential for an observer such as myself—one who was on the inside looking in—to be quite clear about two essential points. In the first place he must be sure that he recognises clearly those aspects which impress him personally and emotionally and in the second place he must see that he makes as honest and objective an evaluation as he can of those matters which are of wider moment and importance.

A VIEW FROM THE
YOUNGER GENERATION

by Dr RINA MOORE

My very first impressions of this Conference were that here we had a group of young people who had a sureness of themselves, a maturity of personality, and an intelligent outlook. They were people who knew where they were going. There seemed to be no feeling of racial difference. They did not seem to be struggling with the adolescent insecurity and the uncertainty of a man between two worlds as had the Young Maori Leaders a generation before them in 1939. Any difficulties they might have had were faced; looked at; laughed at; and then passed over with a feeling that it was all part of life.

My very next impression was the realisation that these Young Maori Leaders had turned their backs very definitely on the difficulties, and misunderstandings of the past. The only past they wished to retain was the past of their own cultural Maori background. The past in the sense of troubles between the two races was never once mentioned, and I felt that they were right. The young Maori leader realises that to brood over past grievances only clouds the future, and he is hoping for the wider horizons of a brighter future both for himself and his children after him.

It was interesting to note the conflicts between the Maori way of life and his attempts to adjust himself into European life. Maori aroha, which I had always regarded as one of the finest attributes in the Maori culture brought in its wake a trail of difficulties. There was the young man who tried to farm the family holding, which would have produced an adequate living for himself and his family, but unfortunately his Maori aroha was expected to extend to his brothers and sisters who remained in the homestead. Again, there was the conflict of Maori aroha and business when incorporations attempted to provide finance for housing some of their people. The Maori people have the feeling that as the tribe was providing the money and as they still identify themselves with that tribe, and as part of that tribe then there was no need to repay the monies owing the tribe and therefore to themselves.

The Maori aroha is a trait that I feel our people should retain, in that we belong to a family group or hapu, and then to the whanau and lastly to the tribe. It gives every individual the feeling of love and security. I think, however, that Maori aroha could be divorced from business

which, after all, is the European way of life; by running our businesses through an accountant. The Maori aroha would not then be spoilt, and the people would be able to benefit from the large incorporations in what is apparently for most districts their greatest need—housing.

One of the most interesting remarks made at the conference by a young man who showed considerable insight and forethought was that a Maori should not think that he is like a European, because he is not. He said that there was a tremendous lack of understanding on the part of both races in their different outlooks. He found when he was working for a European employer that they would work quite amicably for some time, and then he would act in a way that was quite inexplicable to the European. In these cases, he felt it was best to explain his different behaviour and outlook and of course when this was done there was sympathy and understanding.

On another occasion when his brother died his employer was surprised when he asked for a week's leave instead of the customary two days. When he explained that in the Maori way of life he was expected to remain with his family during the sorrow of their mourning then his request was readily granted.

From the psychiatric point of view this method, this idea of the family coming together for a longer period of recalling memories of the past, easing the sorrow out together as a group—this is a healthier method of expressing grief, than the ambivalent European method, where grief is closed and hidden.

The most fortunate members were I felt a tribe who have only managed to develop their material resources within the last twenty years. Rather isolated from the pakeha previously they have been fortunate in retaining their tribal strengths and the traditions of their ancestors. While discussing Maori leadership in the people of today, they announced proudly that in their area the ariki of their tribe maintained his traditional position. Their chief attended hui and tangi with his rangitira and his educated leaders.

This tribe I felt was very fortunate in having retained the best of two worlds. Here I feel lies the future of the Maori people, retaining as much of the tradition and culture of their past to give them the confidence and courage necessary in maintaining their responsibility of civilisation in the world in which they live.

CONFERENCE
ROLL CALL

Most members of the Young Maori Leaders Conference 1959 are on this photograph. The numbers agree with the diagram on the next page. We should be glad to get information on the few people we have had to omit. We have shown the Round Table (A, B or 1939) to which each member belonged as well as any official designation at conference, in brackets. The people above 35 years of age were in the ‘1939’ Table which mostly comprised those who had attended the Young Maori Leaders' Conference in 1939. All members of A and B were under 35; to describe the full range of social work done by all members would be very difficult.

1.	Taylor Samuel Mihaere (B), Maori Welfare Officer, Palmerston North.
3.	Rev. Rua Rakena (B), Minister of Religion, Waima.
4.	Rev. Ronald Wilson (B), clerk and president of youth club, Whangarei.
5.	Tokoroa Waikato (B), clerk, Huntly, Interests: tribal committee, youth club, rugby.
6.	John Bishop (A), farm hand, Oparau. Interests: Y.F.C., tennis.
7.	John Matthew Cribb (A), traffic officer, Kaikohe.
8.	Hugh Kawharu, B.A. (Res.), Oxon. (Reporter), Maori Welfare Officer, Auckland.
9.	Miss Whetu Marama Tirikatene (A), student, Wellington.
10.	Bill Nepia (Reporter), Maori Welfare Officer, Auckland.
11.	T. T. Ropiha, I.S.O. (1939), ex-Secretary for Maori Affairs, Auckland.
12.	Miss Rima Tirikatene (B). Maori Welfare Officer, Wellington.
13.	Mrs Taimihinga Shirley Potaka (A), housewife, Auckland, Interests: Maori Women's Welfare League.
14.	Rongo Hoani Te Heuheu (B), incorporation overseer, tribal executive secretary, Taumaranui. See next page

16.	Huia Elliott Tapsell (B), clerk, tribal committee secretary, Rotorua.
17.	Arnold Wilson, Dip. F. Arts (Hons.), (A), art specialist and sculptor, Kawakawa.
18.	David Wihapi Te Kanohimohoro Winiata (A), clerk and youth club leader, Rotorua.
19.	Wishie Jarram, Maori Welfare Officer, Whakatane.
20.	Moke Couch (A), prison officer, tribal executive secretary and youth club organizer, Christchurch.
21.	Mrs Whakahuihui Vercoe, housewife, Ruatoki.
23.	Kapunga Matemoana (Koro) Dewes (A), teacher, St Stephen's School, Bombay. Interests: Maori culture, rugby.
24.	John Himiona Hunia (A), farm manager, Rotoiti. Interests: rugby, indoor basketball, tennis.
25.	Vernon Penfold (B), head teacher, Ratana Pa.
26.	John Tapiata, B.A., student, Auckland.
27.	Denis Hansen (A), warehouseman, Auckland. Interests: table tennis, tennis, rugby, boxing, welfare work.
28.	Rev. Whakahuihui Vercoe (A), clergyman, Ruatoki.
29.	Peter Thornton Ropiha, Dip. Ag., Dip. VFM., field officer Lands and Survey, Palmerston North.
30.	Ihakara Porutu Puketapu (A), Maori Welfare Officer, Wellington.
31.	Paatu Bernard Taua (B), clerk, Auckland.
32.	Mrs Kataraina Mataira (A), art specialist, Kaikohe.
33.	Miss Marama Isabel Koea (A), radio announcer, New Plymouth.
34.	Mrs Rihitapuwae Tocker, (B), housewife and youth club organizer, Taumarunui.
35.	Ceylon Wikiriwhi (1939), teacher, Auckland.
37.	George Ngata, Auckland.
38.	Harry Dansey (1939), journalist, New Plymouth.
39.	George Harrison (1939), fruitgrower, Auckland.
40.	Whaka Te Hui Donald Weir (A), farmer, tribal committee secretary, Dargaville.
41.	Whatarangi Winiata, B. Com., AIANZ, APANZ (A), public accountant, Wellington.
42.	Bill Tawhai (A), teacher, Auckland.
43.	Peter Ngamoki (B), farmer, secretary of tribal committee and incorporation, chairman of youth club, Omaio.
44.	Mrs Judith Mona Ellison (B), housewife, Porirua.
45.	Mrs Katherine Keita Sargeant (B), instructor telephone exchange, Hamilton.
46.	Mrs Pearl Stirling (1939), housewife, Auckland.
47.	Miss Freda Rankin (B), schoolteacher, Kaitaia.
48.	Dick Davis (B), tribal executive secretary, Hawera.
49.	Lindsey Rihari McLeod (B), clothing salesman, Christchurch, Interests: Maori culture, rugby
50.	S. Leathem (conference committee), Auckland.
51.	Junior Te Ratu Karepa Mataira (B), physical education organizer, Kaikohe.
52.	Reay Paku (B), farmer, Wairoa. Interests: Tribal affairs, A. & P., hydatids, sports, Rod and Gun Federation.
53.	Patrick Hohepa, B.A. (A), student and part time university lecturer, Auckland.
54.	Dr Rina Moore, M.B., Ch.B. (B), psychiatrist, Nelson.
55.	Mrs Merimeri Penfold (lecturer), teacher, Ratana Pa.
56.	Steve Watene (1939), industrial welfare officer, Petone.
57.	Andrew Paapu (1939), clerk, Auckland.
58.	J. Dye (expert informant), Department of Maori Affairs, Auckland.
59.	P. W. Fairbrother (reporter), Whakatane.
60.	Frank Vercoe (B), farmer, tribal committee secretary, Ruatoki.
61.	Dick Stirling (1939), Auckland.
62.	Pei Te Hurinui Jones (1939), businessman and scholar, Taumarunui.
63.	Michael Te Rotohiko Jones (1939), liaison officer to Minister of Maori Affairs, Wellington.
64.	Tumanako Manuel (A), clerk, tribal committee secretary, Tokoroa.
65.	Turi Carroll (conference president), farmer, county council chairman, Wairoa.
67.	S. R. Morrison (dep. chairman of conference), Director, Adult Education, Auckland.

68.	Maharaia Winiata, Ph.D. (conf. committee), tutor, Adult Education, Auckland.
69.	Rt Rev. W. N. Panapa (1939), Bishop of Aotearoa.
70.	Matiu Te Hau, B.A. (organizing secretary), tutor, Adult Education, Auckland.
71.	W. T. Ngata (1939), Secretary of Maori Purposes Fund Board, Wellington.
72.	J. Moore (expert informant), Department of Maori Affairs, Auckland.
73.	Sam Gemmell, Auckland.
74.	Waka Clarke (1939), organizer Maori Community Centre, Auckland.
75.	E. G. Schwimmer (press officer), editor Te Ao Hou, Wellington.
76.	Charlie Davis (1939), building contractor, chairman marae committee, Ngaruawahia.
77.	Arapeta Awatere (1939), district Maori welfare officer, Auckland.
78.	W. Pearson, Ph.D. (reporter), university lecturer, Auckland.
79.	Harry Lambert, B.A. (1939), lecturer, teachers' training college, Auckland.
80.	John D. Gould (conference committee), tutor, Adult Education, Auckland.
81.	Pouwhare Te Maipi (A), student, Wellington.
82.	J. Henare (1939), farmer and representative Northland leader, Otiria.
83.	Eriapa Poatá (1939), chief of Ngati Whatau, Auckland.
84.	J. Waititi, B.A. (social and entertainment officer), teacher, Auckland.
85.	Peter Gordon, M.A. (B), External Affairs, Wellington.
86.	W. Parker (conference committee), tutor, Adult Education, Wellington.
87.	Taanga Tomoana (1939), Hastings.

INDUSTRY
IN NORMANBY

by E. V. CRANE

Taranaki Maoris are proud of their heritage and their community life and nowhere are they more so than in the small dairying district of Normanby, four miles north of Hawera. However, one of the community's important places of industry for women is not on the farm but through a clothing manufacturer, M. Zemba Ltd.

One of several branches of the firm in the North Island—the others are at Inglewood and Wanganui with head office at Wellington—the Zemba factory on the Mawhitiwhiti Road, Normanby, employs a usual staff of between 30 to 40 of which 13 at present are Maori workers.

The factory, which has been in existence for about eight years, produces on an average 700 dozen garments of underwear a week and about 130 dozen garments a day. To produce such a large number an efficient, hard working staff is essential.

As the manager of the factory, Mr J. Uncles said this week, the Maori workers form an important part of his staff. Generally, they are conscientious, good workers. Through training they have become proficient at their trade. Most are youngsters under the age of 21.

The work they do is mainly concerned with the making of underwear on intricate looking machines in a large work shop. The girls are required to do so much work a day and anything over this amount is paid for on a bonus system. They work from 8 a.m. to 4.45 p.m.

Other girls are employed packing the articles of clothing for delivery to Wellington. One girl is employed on the ironing machine.

When a reporter and photographer visited the factory they could not help but be impressed by the air of happy industry. Some of the Maoris, although obviously taking their jobs most seriously,

still had time for smiles and words of welcome. Even the camera did not put them out of their stride.

The factory's manager, Mr Uncles, had praise for his staff in spite of a shortage of staff for some time. Last summer the total employed was 40 but when work became short it was necessary to put some employees off. Then work became available in plenty and the problem now was to fill the vacancies.

The factory thus provides employment for a number of young Normanby and Okaiawa girls who otherwise would drift into Hawera or possibly out of the district altogether. Admittedly, the weekly wage is not high but it can be supplemented by bonuses which are paid on ability.

Some of the girls go to and from work by taxi—at no expense to themselves. The job means a steady income and as such a certain amount of stability in the lives of the girls and their families.

They not only learn a trade, which is useful, but learn to fit in with the pakeha pattern of a modern industry.

SOUTH EAST ASIA TODAY

by W. T. ROY

In recent years newspapers in Australia and New Zealand have featured with increasing prominence, news items about South East Asia—and well they should, since this is no remote area, but literally the ‘near North’ of a predominantly white populated Australasia. Reference to a map will show that South East Asia is sandwiched between the land masses of India and China. It consists of a group of states on a peninsula of the mainland—Burma, Malaya, Thailand, Vietnam, Laos and Cambodia—and a string of islands containing two states—Indonesia and the Philippines. The population numbers at least 180 millions and consists of people of many races and cultures, but they have certain characteristics and problems in common. This article attempts to give an outline of those problems.

Unlike India and China, South East Asia lies wholly within the tropics. The combination of heat and moisture that is the characteristic climate throughout the year produces luxuriant vegetable growth almost everywhere. Where the natural cover of tropical forest has been cleared by man for settlement, the staple cereal that thrives best in these conditions is rice. Dependence on rice has produced a characteristic pattern in South East Asian society. Rice cultivation is best carried out by small units, and close control must be maintained over irrigation and drainage at all stages of growth. Consequently, the typical basic social unit in South East Asia is the joint family, and the next larger unit is the village, which is more an administrative definition of an area with a unified system of irrigation control, than it is descriptive of a close human settlement. Since the majority of South East Asians live in

villages these are the social units that exert the greatest influence in the affairs of a country. Towns exist only as centres of political administration and entrepots of trade, but the destinies of a South East Asian country lie in the hands of its peasant farmers.

The social structure just described was very well suited to the size of the population in South East Asia, over a long period of its history, but this is no longer true. Over the last century the population has grown enormously, both by natural increase and by immigration. There has also been an increase in the area cleared for human settlement; but newly cleared areas are largely given over to the production of cash crops such as kapok, rubber, tea, coffee and sugar, or are the sites of extractive industries producing tin, wolfram and petroleum. Therefore there has not been an increase in the area under food crops corresponding to the increase in population. Nor has the food been procured elsewhere with the profits from the plantations and mines, because those profits did not go back into the countries that produced them, but to the European nations that held all the South East Asian states, excepting Thailand, under their political control until 1947.

The fact that Europeans—British, French, Dutch and Americans—were in political control of South East Asia (again excepting Thailand, which provided a convenient buffer state between French and British colonialisms), is partly responsible for the rapid growth of population during the last century. To exploit the resources of their colonial possessions efficiently, European rulers found it necessary to replace the feudal anarchy which had existed before their advent with strong central administrations. To ensure a relatively smooth and predictable flow of colonial raw materials to the factories at home, it was necessary to control, if possible, the periodic devastation of the labour force by famines and epidemics. The natural checks on population increase being temporarily abated, the populations of South East Asian countries grew enormously in a relatively short period of time.

In passing, it is interesting to note that the birthrate of Asian populations is no higher than that of New Zealand, and considerably lower than that of the Maori population of New Zealand. Since the Asian death rate is much higher than the New Zealand one, it follows that the actual rate of natural increase of population is lower in Asia than it is in New Zealand. What makes Asian population figures so staggering to the West, is that the total populations to which they apply are so very much larger to begin with—180 millions increasing at the rate of 8 or 9 per thousand each year, against New Zealand's 2 millions increasing annually at the rate of 15 or 16 per thousand.

Having established the reason for recent increases in South East Asia's population, and the

fact that a previously satisfactory ration between population and food producing areas no longer exists, it is possible to examine the consequences. These can be summed up in a single word—poverty. But to understand South East Asian poverty it is necessary to have some measure of its magnitude. One convenient yardstick is national income per head, because this gives a rough idea of how much is available to provide each member of a community with food, clothing, shelter and social services such as education, medical attention, transport, and a measure of social security. In the U.S.A. national income per head is in the region of $2000 a year, in New Zealand it is about $1000 plus, but in South East Asia it ranges from $25 to $60. Again, food intake is a famillar measure for comparison. Allowing for differences in food habits and the balance between the components of different

national diets, it is still evident that, if in Europe and New Zealand average diets supply 3,500 calories, whereas in South East Asia the figure is between 1,800 and 2,200 calories, then the Asian is far worse nourished. Clearly then the immediate result of poverty of this magnitude is chronic malnutrition, which must needs leave sufferers open to the attacks of various diseases to which they may not otherwise have fallen victims. The combined effect of chronic malnutrition and disease is weak and inefficient producers, and where the margin between productivity and subsistence is very small indeed, this can be considered to complete the vicious circle from which no South East Asian country has so far escaped.

Formerly it was possible to blame European colonialism for the state of affairs in South East Asia—and its legacy still remains, but since 1947 all of these countries have emerged as independent states, and now face the tremendous tasks of fulfilling the economic and social hopes of their successful political revolutions. On the basis of their national incomes per head it is possible to deduce easily that there is no margin for saving, therefore capital development must depend on outside aid. Both the Anglo-American and Russo-Chinese camps are anxious to provide this assistance, since neither wishes to see an area whose politics are still undecided fall ideologically to the other side. On the other hand, the fierce pride of newly acquired nationhood prevents these countries from eagerly accepting sorely needed help, if they suspect that there are political strings attached. In some cases, e.g., N. Vietnam, Thailand, the pressures have proved too great and a measure of national independence has been abandoned in return for help, but the majority of these states still remain undecided.

The West, of which Australia and New Zealand form a part culturally and ideologically, has followed two main lines of policy towards South East Asia. The first is a policy of containment (of Communism to the countries it has so far overrun) and the other is a policy of stabilisation (of economics of South East Asian countries in the hope that a full rice bowl will minimise the appeal of communist doctrines). The former has been implemented largely by means of providing military aid to those governments considered by the West to be politically ‘reliable’, and by the formation of defensive regional pacts such as ANZUS and SEATO. The latter has been implemented on a much wider basis by such projects as the Colombo Plan. It is possible that, in providing aid to governments that may be out of real touch with the village communities they supposedly represent, the West may be backing the wrong horses. The example of American aid to Chinag Kai Shek and the Kuomintang is a permanent reminder of the danger involved in making a bad choice of allies. On the other hand economic aid realistically planned and given without political conditions attached appears to be a much safer investment. The only catch is that in trying to carry out both policies the West may find first, that it has not got sufficient surplus funds to complete either plan successfully, and secondly, that the antithetical nature of the policies may result in the possible benefits from each being cancelled out by the antagonisms that are aroused in Asians by the knowledge that the other policy is also being followed simultaneously.

Finally, in dealing with the problem of framing a policy or policies towards South East Asia, any party at all, and the West in particular, must bear in mind that their recent history has left these countries strongly suspicious of anything that even remotely resembles an attempt to reimpose colonial rule in a different guise. Also that hand in hand with the completed national revolutions in these countries are two as yet unfulfilled revolutions—an economic one demanding fairer shares for everyone, and a social one demanding freedom from the control of authoritarian traditional ruling classes. Unless policies are planned so as not to run counter to these strong currents, they cannot hope to succeed. The nation that would deal wisely with South East Asia, must deal with the village communities, and it cannot hope to do this unless it understands, not only their problems, but their aspirations. No country needs to do this more urgently than New Zealand, for after all we cannot escape the simple geographical truth that now, and in future, South East Asia is our nearest Asian neighbour, and what happens there cannot help but affect this country and its people, whatever their race.

NA TE TAKE O
TINIRAU-WHANGAPAROA-MAITAWHITI

na MOANA WAITITI

Te korero whakamarama mo te takinga mai o nga ingoa o enei o tatou maunga a kainga hoki ara mo te maunga e karangatia nei ko Tikirau. Ko tona whakahua ia ki nga kaumatua ko Tihirau. Mo te ingoa nei mo Whangaparaoa ki a ratau ano ko Whangaparaoamaitawhiti. Tenei ano a ratau korero i takia mai ai enei ingoa me era atu e korerotia ana ki te take o te maunga nei e mohiotia ana hoki e tenei whakatipuranga. I te unga mai o etahi o nga waka o tatau tipuna i u mai ki te taha tonga o te maunga nei i tau ki tetahi awa atahua kei te take o te maunga nei huaina tonutia iho te ingoa o tera awa ko Taungaawa. E mohio nuitia ana tenei awa me tona ingoa tae mai ki tenei whakatipuranga. Ko Tainui te waka i u ki te taha hauauru o te maunga nei. Koia ra etahi o nga waka i haere mai. Ko etahi enei o nga ingoa o nga tangata o runga i a Tainui i whakahuatia ko Hoturoa, ko Ruamoengakorara, ko Mahia, ko Taikehu, ko Kokatangikiraukawa. He tini noa atu nga tangata nga wahine me nga tamariki. Ka toia a Tainui ki uta ka whakawateatia he takotoranga ara he riu huainatonutia iho te ingoa o tena wahi Riu o Tainui e mohiotiana mai i tera wa tae mai ki naianei. Ka noho nga tangata o te waka nei i tona wa ka tu nga tamariki ki te takaro ara ki te whakawai i tena wa i tena wa. Na wai ra kua uru nga pakeke kua ata wehea nga pakeke me nga tamariki mo tetahi taha mo tetahi taha. Ka noho ko Hoturoa me etahi atu ki tetahi taha ko Ruamoengakorara me etahi ki tetahi taha. Ka tu ki te whakawai katahi ka werohia a Kokatangikiraukawa e Hotupae mate rawa. Otira e korerotia ana ano he mea kawe ki te tuaahu ka karakiatia ka ora. Ko te noho wehetanga tenei o nga tangata o te waka nei. Po rawa iho ka whakahaua e Hoturoa kia toia era tau a Tainui kia haere ratau. Ko te hikitanga atu tenei o te waka nei i konei ka mahue ko te punga e kitea nuitia na tenei kohatu a huaina tonutia iho tona ingoa ko Te Punga-o-Tainui mai i tera wa tae noa mai ki naianei e karanga tonutia ana tenei ingoa. Ka noho a Ruamoengakorara ratau ko nga mea i mahue iho ara ko Kokatangikiraukawa, ko Mahia, ko Taikehu me etahi atu me nga tamariki. Ka korero a Ruamoe ki a ratau kia hoki ia ki Hawaiki ki te tiki i to ratau tuakana i a Poumatangatanga. He rite to ratau whakaaetanga ka tae ki te wa i whakaaro ai a Ruamoen garara kia haere ia. Ka whai kupu ia ki etahi o ratau. “Ko te wahi e eke ai au ki runga i oku kai hari kia tapu. Koi kakea e koutou i muri i au koi oti atu au.” Huainatonutia iho tena puke kei runga toka kohatu e tu ana ko Puketapu mai ano i tera wa tae noa mai ki tenei wa. Ka eke a Ruamoengakorara ki runga i ona kai hari ara i a Tutehihi, i a Tutewawa, i a Tutakawerangi. Ina noa ake ko hea tenei ko Hawaiki u tonu atu ia haere tonu ia kia kite i a Poumatangatanga. Te kitenga mai o Pou i a ia mihi tonu mai ia, me te ui tonu mai. “He aha rawa to tira i kitea mai ai koe?” Ka whakahokia e Ruamoengarara. “Ae i haramai tonu au ki a koe kia haere taua, ka kitea e au te kainga.” Ka patai a Pou. “He kainga atahua?” Ka whakahokia e ia. “Anei tona hai rite ko Whangaparaoa e takoto ake nei.” Ka patai ano a Pou. “Kei whea a taua tamariki i mahue atu na i a koe?” Ka whakahokia e ia. “Kei runga kei nga Tihirau-otama, kei Puwharaiki kei te Ranga-a-te Anewa.” Ka whakaetia e Pou. Otira ko tana whakaae i penei. “He karere tauira ka hiki ki te ara.” Ko te waka o Pou ko Tauiramai-tawhiti ko te waka tenei i hoki mai ai a Ruamoengakorara raua ko Poumatangata me etahi atu me nga taonga i haria mai. Otira me waiho ake te korero mo nga taonga me whakahoki tonu te korero mo nga ingoa nei. Te unga mai o te waka nei i noho nga tangata ki te ana. Ka kite hoki i etahi o nga tangata i mahue iho i a Ruamoengakorara ka karangaranga a Kokatangikiraukawa i nga tamariki ara ka hooe. Huaina tonutia iho hei ingoa mo tena ana ko te ana ko Hooe mai ano i reira ki naianei (he ana moenga no nga tira haere ki te hi ika). Ka noho ka heke mai a Pou he take ano i haere ai ia. Ko nga korero i korerotia e ia ki a Ruamoengakorara hei korero mana i muri i a ia. Ka tae ia ki te akau ko te ika ra e pae ana. Ka tahuri ia ki te whiri taura hei here mana i te ika ra. Ka oti, ka mau te here te hiku o te ika ra ka mau hoki te herenga ki uta ka puta mai te tangata i ahu mai i te tuawhenua me ana kautete ano hei kotikoti i te ika ra. No te tangata nei ka eke ki runga o te ika nei, ka karanga atu a Pou kia watea i tana ika. Ka tautohe raua ka mea atu te tangata nei a Taikehu. “Tena koa hurihia to ika.” No te hurihanga o te ika ra ka ki atu te tangata nei. “Kei whea te kauae raro o to ika?” Ka kite a Pou kua oti ke te tango te kauae. . Ko tona whakahua ia ki nga kaumatua ko Tihirau. Mo te ingoa nei mo Whangaparaoa ki a ratau ano ko Whangaparaoamaitawhiti. Tenei ano a ratau korero i takia mai ai enei ingoa me era atu e korerotia ana ki te take o te maunga nei e mohiotia ana hoki e tenei whakatipuranga. I te unga mai o etahi o nga waka o tatau tipuna i u mai ki te taha tonga o te maunga nei i tau ki tetahi awa atahua kei te take o te maunga nei huaina tonutia iho te ingoa o tera awa ko Taungaawa. E mohio nuitia ana tenei awa me tona ingoa tae mai ki tenei whakatipuranga. Ko Tainui te waka i u ki te taha hauauru o te maunga nei. Koia ra etahi o nga waka i haere mai. Ko etahi enei o nga ingoa o nga tangata o runga i a Tainui i whakahuatia ko Hoturoa, ko Ruamoengakorara, ko Mahia, ko Taikehu, ko Kokatangikiraukawa. He tini noa atu nga tangata nga wahine me nga tamariki. Ka toia a Tainui ki uta ka whakawateatia he takotoranga ara he riu huainatonutia iho te ingoa o tena wahi Riu o Tainui e mohiotiana mai i tera wa tae mai ki naianei. Ka noho nga tangata o te waka nei i tona wa ka tu nga tamariki ki te takaro ara ki te whakawai i tena wa i tena wa. Na wai ra kua uru nga pakeke kua ata wehea nga pakeke me nga tamariki mo tetahi taha mo tetahi taha. Ka noho ko Hoturoa me etahi atu ki tetahi taha ko Ruamoengakorara me etahi ki tetahi taha. Ka tu ki te whakawai katahi ka werohia a Kokatangikiraukawa e Hotupae mate rawa. Otira e korerotia ana ano he mea kawe ki te tuaahu ka karakiatia ka ora. Ko te noho wehetanga tenei o nga tangata o te waka nei. Po rawa iho ka whakahaua e Hoturoa kia toia era tau a Tainui kia haere ratau. Ko te hikitanga atu tenei o te waka nei i konei ka mahue ko te punga e kitea nuitia na tenei kohatu a huaina tonutia iho tona ingoa ko Te Punga-o-Tainui mai i tera wa tae noa mai ki naianei e karanga tonutia ana tenei ingoa. Ka noho a Ruamoengakorara ratau ko nga mea i mahue iho ara ko Kokatangikiraukawa, ko Mahia, ko Taikehu me etahi atu me nga tamariki. Ka korero a Ruamoe ki a ratau kia hoki ia ki Hawaiki ki te tiki i to ratau tuakana i a Poumatangatanga. He rite to ratau whakaaetanga ka tae ki te wa i whakaaro ai a Ruamoen garara kia haere ia. Ka whai kupu ia ki etahi o ratau. “Ko te wahi e eke ai au ki runga i oku kai hari kia tapu. Koi kakea e koutou i muri i au koi oti atu au.” Huainatonutia iho tena puke kei runga toka kohatu e tu ana ko Puketapu mai ano i tera wa tae noa mai ki tenei wa. Ka eke a Ruamoengakorara ki runga i ona kai hari ara i a Tutehihi, i a Tutewawa, i a Tutakawerangi. Ina noa ake ko hea tenei ko Hawaiki u tonu atu ia haere tonu ia kia kite i a Poumatangatanga. Te kitenga mai o Pou i a ia mihi tonu mai ia, me te ui tonu mai. “He aha rawa to tira i kitea mai ai koe?” Ka whakahokia e Ruamoengarara. “Ae i haramai tonu au ki a koe kia haere taua, ka kitea e au te kainga.” Ka patai a Pou. “He kainga atahua?” Ka whakahokia e ia. “Anei tona hai rite ko Whangaparaoa e takoto ake nei.” Ka patai ano a Pou. “Kei whea a taua tamariki i mahue atu na i a koe?” Ka whakahokia e ia. “Kei runga kei nga Tihirau-otama, kei Puwharaiki kei te Ranga-a-te Anewa.” Ka whakaetia e Pou. Otira ko tana whakaae i penei. “He karere tauira ka hiki ki te ara.” Ko te waka o Pou ko Tauiramai-tawhiti ko te waka tenei i hoki mai ai a Ruamoengakorara raua ko Poumatangata me etahi atu me nga taonga i haria mai. Otira me waiho ake te korero mo nga taonga me whakahoki tonu te korero mo nga ingoa nei. Te unga mai o te waka nei i noho nga tangata ki te ana. Ka kite hoki i etahi o nga tangata i mahue iho i a Ruamoengakorara ka karangaranga a Kokatangikiraukawa i nga tamariki ara ka hooe. Huaina tonutia iho hei ingoa mo tena ana ko te ana ko Hooe mai ano i reira ki naianei (he ana moenga no nga tira haere ki te hi ika). Ka noho ka heke mai a Pou he take ano i haere ai ia. Ko nga korero i korerotia e ia ki a Ruamoengakorara hei korero mana i muri i a ia. Ka tae ia ki te akau ko te ika ra e pae ana. Ka tahuri ia ki te whiri taura hei here mana i te ika ra. Ka oti, ka mau te here te hiku o te ika ra ka mau hoki te herenga ki uta ka puta mai te tangata i ahu mai i te tuawhenua me ana kautete ano hei kotikoti i te ika ra. No te tangata nei ka eke ki runga o te ika nei, ka karanga atu a Pou kia watea i tana ika. Ka tautohe raua ka mea atu te tangata nei a Taikehu. “Tena koa hurihia to ika.” No te hurihanga o te ika ra ka ki atu te tangata nei. “Kei whea te kauae raro o to ika?” Ka kite a Pou kua oti ke te tango te kauae.

Ka ki atu a Taikehu. “Ina te kauae o taku ika.” Kua oti ke i a ia te mahi hei patu. Ka ki atu a Pou. “Kotikotitia to ika engari ko te wahi i here ai taku taura hei au.” Huaina tonutia iho ano te angoa o tena wahi ko herenga-o-te-ika-a-Pou mai ano o tera wa tae noa mai ki enei whakatipuranga e mohio nei ki te whakahuahua i enei ingoa ki nga wahi hoki i tau ai tena ingoa tena ingoa.

No konei katahi ano ka karangatia te ingoa nei a Tihirau ki te maunga e tu nei—me ona tihi me Puwharariki me te Rangaateanewa. Ko Whangaparaoa-mai-tawhiti i takoto tenei ingoa ki te parae (ara ki te raorao). Ko te patu tohora kua oti noa mai i o tatau tipuna he tauira mo tenei rakau a taua no muri nei i tae mai ai nga Marikena me nga Wiwi ki konei ki te patu tohora katahi ano o tatau kaumatua ka mohio ki nga ingoa o ia tohora o ia tohora. No muri nei hoki ka tipu te tangata ka huhua hoki nga ingoa a ko nga huhua ingoa i karangarangatia nei inaianei.

The Improvement of Maori Land Titles
CONVERSION

Third of a series of articles by
TOITU TE WHENUA

This is the third of our series of articles to explain the intricacies of Maori land titles. The Young Leaders Conference considered that more information should be available to the average man. Anyone who seeks further knowledge should send us his questions.

BOOKS

NEW BOOKS IN BRIEF

Last year was a vintage year for books on the Maori. Some of these books (John Grace's Tuwharetoa and Leo Fowler's novel on Te Kooti) will be discussed at length in our next issue.

A small work by James Cowan, written in the early thirties, was published by A. H. and A. W. Reed under the title of The Caltex Book of Maori Lore (price, 4/6). Originally written for the Texas Company, a predecessor of Caltex, it had remained unprinted until now. A brief popular survey of the Maori ancient and modern, attractively illustrated by Dennis Turner, it should prove useful for anyone in search in an introduction. Mr Bruce Palmer, until recently co-editor of the Polynesian Journal, has edited the text with the aim of bringing the facts up to date and incorporating the latest scientific discoveries.

The work shows again the late James Cowan's breadth of knowledge of the Maori. On such matters as Maori warfare he was a considerable expert; the little chapter on ‘The Maori in War’ is excellent. On other topics however his knowledge was unsystematic; his method of filling the gaps was to tell an anecdote, which he could do extremely well, and leaving the subject otherwise untreated. Such is his approach to the tangi in this book. He does not therefore produce an entirely adequate summary of the culture as a whole.

Mr Palmer attempted an almost impossible task in his revision. As the text stands now, it is often hard to know whether any view is Cowan's own or the editor's. For instance, p. 21: “The older spirit is now partially revived, and legislation during the last five decades has been based largely on the tribal system which encouraged persistence in industrial effort.” It would be unfair to take the late Mr Cowan to task for this strange statement, because when he wrote it it had elements of truth; nor could we complain to Mr Palmer, for he did nothing except change the word ‘two’ or ‘three’ to ‘five’. Similarly we wonder whose is the responsibility for saying that there are large wheat cultivations at Ratana Pa; at the time that Mr Cowan wrote about them, they undoubtedly existed.

I think it would have been better to leave the text unchanged and confine editing to footnotes and possibly a concluding chapter.

Another welcome addition to the Maori bookshelf is the reprint of John Gorst's The Maori King by Paul's Book Arcade (price 25/-), edited by Dr Keith Sinclair. Like any historical work written so long ago (1864), Gorst is outdated here and there, especially in his persistent theme that the Maoris were to blame for the fight over the ‘Waitara Purchase’. Historians today are agreed that Wiremu Kingi was within his rights in opposing the sale of this land, but Gorst accepted the views of the colonists on this matter.

Such blemishes are greatly outweighed by Gorst's deep insight into the King movement and his keen understanding of the King Maker and other Waikato personalities who were good friends of his. He saw the true motives of the Maori people, enumerating three main causes of the Maori wars. These include the conflict over land and the lack of Maori representation in Parliament, but as most important cause Gorst mentions racial prejudice, the slighting of the Maori people by many of the European settlers of that time. On this he writes a brilliant passage. It is very pleasing indeed that this important New Zealand classic is again available. Dr Sinclair's editing is most helpful.

Michael Turnbull's The New Zealand Bubble (Price Milburn & Co., 5/-) covers ground similar to John Miller's Early Victorian New Zealand. It discusses the work of E. G. Wakefield and the New Zealand Company in the 1840's. His judgment on the Company is very similar to Miller's: he thinks it was an astute commercial enterprise, conducted without any particular regard for the European settlers or the Maori landowners. The greater part of his book is devoted to the European aspect; on Maori land purchases little new material is offered. Like Miller, Turnbull places the blame for the Wairau massacre on the company's officials and the Nelson settlers themselves.

Two other important recent reprints are: The Exploration of New Zealand by W. G. McClymont and New Zealand Literature by E. H. McCormick, both from the Oxford University Press. The former of these books (price 21/-) describes how New Zealand was explored by European missionaries, sealers and traders in the early part of last century. Concentrating less on the navigators than on the travellers inland, he describes the journeys of early missionaries, traders and scientists, thus providing many new clues for the student of Maori-pakeha contacts. The explorer is a rather special person who is not content to stay in settled areas, but always seeks unknown and hazardous places, partly impelled by a practical pursuit like trading, preaching or botanizing, but partly also by the pure love of

exploring. Such men were Colenso, Dieffenbach, Polack, Bidwill.

Mr McCormick's book on New Zealand literature, like Mr McClymont's, was first published in 1940, but here the new edition (price 22/6) contains much new material on literature of the last twenty years. Earlier chapters give a good summary of the literature that came out of the earliest Maori-pakeha contacts—Cook, Nicholas, Marsden, Earle, Polack, Wakefield. Mr McCormick considers Dieffenbach has too often been neglected, and gives high praise to Angas Savage Life and Scenes. Shortland is described as a ‘highly cultivated mind’ who ‘anticipated the methods and many of the conclusions of modern anthropology’. Coming to the modern period, Mr McCormick gives brief and usually very informative descriptions of New Zealand's recent and living writers in prose and poetry, extremely useful for those desiring an introduction to this country's literature.

New Zealand, a Regional View, by Cumberland and Fox (Whitcombe and Tombs, 18/6) is a useful geography textbook for high school pupils and for adults. Greta Stevenson A Book of Ferns is a handy reference work, but is no full guide to the Maori names for the ferns.

E.G.S.

The “Horse of the Year” award at the Royal Show, Palmerston North, was won last November by Miss Koria Teki and her sister Pauline, aged 11, on their light horse, Blaze. The Misses Teki are from Wanganui.

With her sister Pauline, Miss Teki has competed in many shows. Koria Teki rides in the saddle, while 11-year-old Pauline rides bareback behind her.

There were many gasps from the crowd as the horse took the first fence, momentarily leaving the bareback passenger a foot or so in the air. In each case she made an accurate land, even after the last two fences, taken in quick succession, had thrown her more than a foot above the horse's back. She retained her pose only by a very firm grasp of her sister's hips.

The applause at the end of the exhibition was deafening. It hardly needed the official announcement to tell everybody that the Teki sisters had won the competition. It was regarded as a fitting and spectacular climax to the Royal Show.

(Continued from page 17)

these areas to absorb the not fully employed labour potential in these communities. The bodies corporate would need to provide some kind of incentive for their smaller shareholders although this, in part, is taken care of by education grants.

Even though most of the incorporated blocks on the East Coast and other parts of New Zealand are large it would appear that experts view them as being unsuitable for subdivision and closer settlement. The contour of the land, the difficulty of access, the differences in soil fertility, and the large number of owners are contributing factors. Again any closer subdivision would be tantamount to many of the owners losing their land as a result of the ‘uneconomic interests’ portion of the 1953 Act. The concern of the owners seems to be to preserve their interests in their land and the only sure way is to incorporate. It is possible, however, that with the years to come Maoris may ensure that there is less fragmentation of the title by leaving their shares to one member of the family rather than to all, as is happening and has happened in the past.

The Maori incorporation is a force in New Zealand business today. But there have been some failures principally through poor accounting and secretarial administration, struggles for power among conflicting factions and assumption of power by dominant personalities. Though these difficulties may not be entirely overcome, they have become, in its modern conception at least, an efficient instrument for using profitably much of the lands and the forest still held by Maori owners in common.

FARMING NEWSLETTER

by W. J. PETERSON

Modern farming needs much business sense and long-term planning. It is necessary to be scientific. Mr W. J. Petersen, Assistant Controller of Maori Land Settlement, will write regular articles for this magazine to give some hints about scientific farming. The Young Leaders Conference believed that Maori farmers need to have more education in agriculture. These articles will do something to supply this need.

Now that all the summer work has been completed and the autumn is here the time has come to prepare for the approaching winter, and the prospect of a new and brighter season ahead.

On the dairy farm the mild yield will be reducing and many of the cows will be showing signs of drying off. A careful examination of the shed sheets should be made so that extra care can be taken to ensure that the late calvers for the next season are kept on full milk for as long a period as possible. The July or early calvers should be carefully dried off by the end of May so as to give them a clear month's spell between seasons. Empty and poor producers should be disposed of as soon as they are dry.

Early calvers are nearly always short of feed during July and August and often in September and as the cows are dried off they do not require so much nutritious food so the opportunity should be taken to close up as much of the farm as possible to provide grass for the early spring calvers. Before closing, each paddock should be harrowed to spread the droppings and then top-dressed with superphosphate. It is always advisable to do the harrowing immediately after rain when the droppings are soft and will spread more rapidly. A check on the fences and gateways should be made, and if there are any drains that need cleaning this should be done to enable all surface water to get away freely.

Autumn is a critical period for dairy calves. Deaths during the winter months can be eliminated if the calves are rotated through the paddocks ahead of the cows at intervals of three to four days. If calves appear unthrifty and scouring they should be drenched with phenothiazine two or three times at three-weekly intervals. Calves treated in this way should have an increased weight of up to 100 lbs. as yearlings, over those confined to a sour calf paddock.

As the milk is decreasing, all saleable pigs, that is baconers and porkers, should be sold as soon as possible and a general stocktaking made

of the number of store pigs that can be wintered properly. It is a fatal mistake to retain more pigs than can be wintered well. If this mistake is made the sows or mother pigs must suffer and consequently poor litters will result.

Autumn is the time for a general checkup on all farm buildings and piggeries, and any necessary repairs or painting should be carried out. A check should be made also on all farm machinery, implements and tools. Haymaking machinery should be dismantled and carefully cleaned and all parts which are liable to rust should be given a liberal coating of waste oil before being stored away. At the end of the milking season the machines should be dismantled and thoroughly cleaned and any repairs attended to. The separator should also receive careful attention. All rubber or leather belts should be removed from the pulleys and stored in a dry place. Buckets, cream cans, vats, cream coolers and other tinware should be carefully examined and wherever necessary retinning should be done.

HEALTH TRENDS
IN THE MAORI TODAY

by Dr G. MAAKA

Although there has been a magnificent recovery in Maori health since the beginning of the century, sickness is still a big problem. In fact, if the Maori was as healthy as the New Zealand European he would, on the average, live fifteen years longer. Maori health was discussed with much insight at the Young Maori Leaders Conference. To help delegates along, Dr Maaka supplied a most interesting paper on Maori health in the Whakatane district; part of this is reprinted here.

Whakatane is a thriving, rapidly growing town situated at the outlet of the Whakatane River on the Bay of Plenty coast. It is the centre of a rich dairy farming, timber milling and paper-making aera. The population in the district in 1956 was as follows:

	Maori	Pakeha	Total
Whakatane Borough	660	5,440	6,100
Whakatane County	6,390	10,410	16,800
	——	——	——
	7,050	15,850	22,900
	——	——	——

Within twenty-five miles of the Borough approximately 6,000 members of the Ngati-Awa and Tuhoe tribes live in scattered settlements consisting of family groups and sub-tribes centred around their own marae.

Many of the elements of the old culture are still retained, viz. Maori speech in the homes, strong kin relationships, marae activities with perpetuation of traditional ceremonies, attitude to land, and a modern variety of ‘tohungaism’. Associated with this is the modern outlook of the younger generation who, influenced by better education, the radio, press, cinema, and a freer association with pakeha friends and co-workers, become more Europeanised in their ways.

THE STATUS OF
MAORI WOMEN

by MARY PENFOLD

A talk given by Mrs Penfold at the Maori Young Leaders' Conference in Auckland.