MR BARNEY TE KAHIKA

Raupunga and Mohaka district residents recently suffered the loss of a highly respected member of the community, Mr Barney Te Kahika, who passed away following a short illness in his seventieth year.

In his early days Mr Kahika was a rugby player and athlete of note and for many years was a member of the leading shearing gangs in Hawke's Bay. He excelled in any form of work he undertook and always gave unsparingly of his best.

He will be remembered by all who knew him as a notable representative of his race who won for himself a respected place in the community. He is survived by his wife and family of five sons and daughters and a number of grand-children.

MR HUIRUA WHIU

A well-known Maori leader, churchman, educationist and sportsman of the Tautoro district, near Kaikohe, Mr Huirua Whiu, died suddenly at Auckland recently.

Aged 56, Mr Whiu liver at Tautoro all his life.

He was a well-known farmer, former chairman and secretary of the Tautoro tribal committee and recognised leader of the Maori people.

Mr Whiu was chairman of the Tautoro Maori School for ten years from 1949 to 1959, and secretary for two years.

He took a keen interest in post-primary education and was a liaison officer between the first principal of Northland College (Mr N. P. Pitcaithly), and the Maori people of the district.

His one slogan was “education—and more education.” He is known to have financially assisted many young Maori people through training colleges and university.

Mr Whiu was a keen member of the Church of England, and fought hard for the establishment of the Church of the Transfiguration at Tautoro which was completed and dedicated in 1958.

Mr Whiu was particularly well-known in rugby football circles as a Bay of Islands and Northland Rugby representative in the 1930s, and a Maori All Black in 1935 and 1936.

In recent years he was a rugby referee.

Mr Whiu is survived by his wife, twelve children (seven sons and five daughters) and four grandchildren.

MR HENRY TEHAETA WHAITIRI

A well known man in Bluff credited with the training of many of the port's oystermen, Mr Henry Tehaeta Whaitiri, has died in Bluff.

Mr Whaitiri (also known as Sandy) achieved fame in the early days of the New Zealand coast as steersman for a boat used to deliver stores to the lighthouses.

He was a well known oysterman, and during the off-season relieved on the crew of the Bluff Harbour Board's tug on its periodic trips to Port Chalmers. He stayed in the oyster industry until his retirement six years ago.

Mr Whaitiri was well liked in the Bluff community. He was a member of the Hokonui Trust Board since its inception in 1938.

Mr Whaitiri is survived by his wife and daughter (Nancy, Mrs S. Hunter), and son John. A daughter, Reka (Mrs Condren) predeceased him. There are ten grandchildren.

MR WILLIAM HAPI PUKETAPU

Mr William Hapi Puketapu, 35, of Lower Hutt, died last August.

A large assembly of mourners attended the tangi, including numbers of the deceased's kinfolk from Picton and Taranaki.

The deceased was the son of Mr Peter Puketapu, a younger brother of Mr Ihaia Puketapu, the well-known leader of the Waiwhetu community.

Mr Puketapu was a much respected member of the Maori community in the Hutt Valley. He is survived by his widow and five children.

TAMATI TEOAOTUROA RAMANUI

The death occurred recently at Te Teko of Tamati Teoaoturoa Ramanui, who was believed to be 108. As a young man he was associated 21726 - PEGASUS - Te Ao Hou — RH — NINE with Te Kooti.

At the age of 28 he was one of the original pupils of the Te Teko Maori School when it was opened in 1881.

At the time of his death he was a minister of the Ratana church.

MR MANU RUMA

The recent death in the Rawene Hospital of Mr Manu Ruma brought an end to a colourful

chapter in New Zealand history.

Mr Ruma was the last survivor of the “dog tax war” of 1898.

Mr Ruma, who was 87 years of age, was buried on his own land on the Horeke-Taheke Road where he had lived for several years.

MR RANGI WETENE RIKIRANGI

The death occurred at Gisborne recently of Mr Rangi Wetene Rikirangi, a grandson of Te Kooti Rikirangi, the famous Maori leader and prophet.

Te Kooti left one son, Wetene Rikirangi, whose two children were Tangi and Puti, a daughter. The last-named is Mrs Piki Smith, the wife of a well-known Rugby football representative of the twenties.

MRS DOROTHY HINEIHEUA JOHNSON

Mrs Dorothy (Holly) Hineiheua Johnson, who died recently at Kohupatiki, Hawke's Bay, was the daughter of a well-known Kohupatiki family.

Born at Kohupatiki, Mrs Johnson was the daughter of Mrs R. K. Chadwick and the late Mr Tom Chadwick and the elder sister of Mr John Te K. Chadwick.

She was educated at Mangateretere School and Napier Girls' High School. She married the late Mr Turoa Renata and following his death married Mr Mangu Johnson. There is one adopted daughter, Matu, by the first marriage.

After Mr Johnson's return from the Sceond World War they took up farming at Waimarama, and later at Tutira, until a few years ago when they moved back to the original Kohupatiki homestead to live with Mrs Chadwick.

MR GEORGE LEACH

At the age of 58 Mr George Leach passed away on June 26th, 1961. George had been ill for some time but had continued to work until the beginning of 1960 when he was ordered into hospital at Rotorua. Towards the end of the year he was able to resume work but ill health again forced him to enter hospital. In March of this year he once more felt well enough to return to work. In June 25th while taking part in the Bible Week Campaign when he read the lesson from the new translation of the New Testament, he contracted a chill which brought to a close a most useful life.

George's life had been one of service to both Maori and Pakeha. He began his education at the Whangara Maori School and won a Makarini Scholarship which took him to Te Aute College. In his final year he was Dux but unfortunately there was no one to encourage him to go on to University. Nevertheless he began to work in Gisborne with a Maori Agent, Mr Willie Cooper, and his work was recognised by law firms and the Judge and Registrar of Maori Land Court as being of very excellent order. So much so that he was prevailed upon to enter Public Service with Maori Affairs Department in 1928. He was posted to Wellington for a few months, then transferred to Wanganui. While with the Wanganui Office he covered all phases of the Department's work throughout the whole district. I think he was the best known Maori in the whole of the Aotea District. It was during the war years that his health first broke down. In 1941 he was told to go into Sanatorium, but with staff shortages caused through men going on military duty, he felt he must do his bit by staying at his work.

While in Wanganui he spent most of his Saturday mornings in Maori Welfare work. There are many families to-day who have George to thank for the guidance and help he gave their young people.

He was Chairman of Queens Park School Committee for several years, a member of the Rugby Union, a member of Durie Hill Scouts Committee, Swimming Club, Kaierau Football Club, a Vestryman and a Synodsman.

Transferred to Rotorua as Officer in Charge of Consolidations in 1948, he rose to be Deputy Registrar of Waiariki Maori Land District, which position he held until ill health forced him to relinquish that office for one less arduous.

THE FLAGSTAFF IS BUILT

In 1871 Major Rapata Wahawaha, N.Z.C., was presented with a flag by the British Government and a word of honour by Queen Victoria. In 1872 he had erected at Mataahu, on the East Coast just north of Waipiro Bay, a huge flagstaff on which to fly the flag and it was there hoisted with due

ceremony in the June of that year. Several thousand Maoris, many of them being those who had fought against the British Crown in the Hau Hau and Te Kooti wars, were assembled to see the hoisting of that flag. They heard the Reverend Mohi Turei preach on loyalty to God and the Queen, and they saw Rapata Wahawaha, wearing his New Zealand Cross and girt with his sword of honour, newly returned from a ceremony of honour in Wellington where the highest in the land had assembled to praise and congratulate him.

Mataahu was chosen for the site of the flagstaff because it was the traditional landing place for war canoes returning from an expedition. It was a symbolic place because it was close to there that the Government steamer had not long before landed the Ngati Porou contingent which Rapata Wahawaha had commanded so successfully in the Hau Hau and Te Kooti campaigns, the contingent which succeeded in doing what two British columns had failed to do, that is to break the might of Te Kooti's Tuhoe allies and to drive Te Kooti himself into futile exile in the King Country. The cost, in lives and in privation, had been recorded by pakeha historians, who have paid full tribute to the courage and hardiness of the Ngati Porou warriors.

Many, many pages could be filled with details of the prowess of Ngati Porou in these campaigns, but the record is there in the history books for you to read for yourselves.* In this article I wish to deal more with some of the lesser known aspects of those campaigns and especially with the symbolism which lay behind that historic flag-raising nearly ninety years ago.

AN EVENTFUL CEREMONY

Primarily it was an occasion chosed by Rapata Wahawaha to re-affirm the loyalty of Ngati Porou and also of some of the neighbouring tribes. Many of them, as I have said, had been in arms against the Crown. Many of them had, in fact, been taken prisoner in the Urewera campaign by Rapata and his Ngati Porou. They were gathered together on this June day of 1872 to unite in re-affirming their loyalty to Queen Victoria and the British Crown. They did so by marching under the flag which had been hoisted on Rapata's flagpole and by taking part in the service of re-dedication conducted by the Rev. Mohi Turei and Rapata himself.

Paratene Ngata, father of the late Sir Apirana and adopted son of Wahawaha, records that there was one solitary Maori rebel who refused to take the oath. He ran in a direction away from the flag, chanting as he did so a little haka:

Tieke taretare; tieke taretare;
Po! Tu ana i waho e.

which might freely be translated

Thou ragged Jack, thou tattered Jack;
Behold! I stand aloof from thy circle.

I like to think of that rugged individualist, defying both the distant Queen and the nearer and more grimly terrible Rapata Wahawaha. There is always a place for the noncomformist, the intransigent and the upholder of the old order. But I like even more to think of those thousands of others sinking their ancient enmities and their conflicting ideologies in a new affirmation of a common purpose.

RAPATA AND HIS ARMY

Rapata Wahawaha was born about the year 1807. That is to say he was born into a world, and a society, where cannibalism and slavery were part of the accepted social usage. He was himself made captive as a young boy. He learned at first hand the ruthless savagery as well as the bravery and fortitude of his people. He saw the beginnings of pakeha settlement, the sowing of the seed of European customs and European religious beliefs, and he saw the ancient customs and practices of his people become modified or pass completely away in the face of newer and stronger though not always better concepts.

He was a small man, this Rapata, but like his tupuna Hikitai he might have claimed “He iti ra; he iti mapihi pounamu” and have further remarked with that progenitor that a small axe could cut down the biggest tree, if the axe were but of greenstone. In fact Rapata possessed something of the characteristics of the prized pounamu. He was hard, he kept his edge in spite of rough usage, he was polished and he was of great intrinsic value to his people.

He came first into prominence when the Hauhau forces under Kereopa and Patara came seeking converts in the Waiapu valley. Rapata, Mokena Kohere, Henare Potae and Henare Nihoniho frowned on the new religion and gave orders that their followers were to remain loyal to their own beliefs and to the British Crown.

With the aid of a small force of European Volunteers and Militia they attacked the invading Hauhau, subdued their strongholds one by one and put them to flight. Rapata shot some of his own followers out of hand for disobedience to his orders. Some three hundred other Ngati Porou, taken in arms against their own people were given the choice of marching under the Union Jack and taking the oath of allegiance to the Crown or of being shot out of hand. Many of those who took this enforced oath became Rapata's most gallant followers in the campaigns that followed.

A GRIM CAMPAIGN

Rapata and Mokena, with their Ngati Porou, were among the combined Maori and European forces which inflicted defeat on the Hauhaus at Waerenga-a-hika. Rapata and his men spear-headed the pursuit and defeat of the Hauhaus at Wairoa in the following months. Ngati Porou furnished the greater part of the garrison which kept uneasy peace in Poverty Bay during the four years which followed the Hauhau defeat. The letters of Major Reginald Newton Biggs, who was resident magistrate at Turanga during that period, give some idea of the cost at which Ngati Porou demonstrated their loyalty.

“I have sent Henare Potae a ton of flour and a ton of potatoes and 4 cwt. of sugar,” he wrote to McLean. “I hope the Government won't find fault, but Ngati Porou are starving. They were protecting us, here at Turanga and at Wairoa, at a time when they should have been planting the food of which they are now so badly in need.”

Paratene Ngata wrote in his diary:

“We were sent for (by Rapata) to take up garrison duty at Turanga. The job was without monetary consideration so we depended on catching horses and hunting stray cattle and pigs. At times we had to leave the garrison because the rations were so meagre, and take odd jobs pit-sawing timber.”

It was Rapata and his Ngati Porou who led the storming of parties in the advance on Te Kooti's position at Ngatapa and it was Rapata and his Ngati Porou who bore the main burden of keeping Te Kooti on the move in the Urewera, defeating one by one the supporting parties of Tuhoe and finally driving Te Kooti to sanctuary in the King Country. Under conditions so severe that two European columns, under Colonel's Whitmore and St John, had to be withdrawn Rapata and his tribesmen fought on. Rapata would not allow a fire to be lit lest it pinpoint his position to the enemy. It was a campaign that only the strongest

could survive. Rapata and his men survived it, conquering privation as they conquered the enemy.

RUTHLESS BUT KIND

It is in this campaign that the amazing reverse facet of Rapata Wahawaha's character emerges. This grim, ruthless, taciturn man, who could and did shoot even his own followers for disobedience; this relentless leader who shot recalcitrant rebels out of hand on more than one occasion, who is conceded by more than one historian to have shot at Ngatapa prisoners, standing them on the brink of the high cliff so that they might fall into the ravine below; this amazing man throughout the Urewera campaign fought for, as well as against, the Urewera tribes. He kept a running correspondence with McLean and other Government leaders, imploring, nay, demanding generous treatment for the defeated Tuhoe. He sent literally hundreds of them back to his own East Coast, giving them land and furnishing them with food, and with the implements and the seeds to grow more food, under no other conditions than that they lay down their arms.

He threw all the weight of his prestige, his influence and his argument into what was sometimes a bitter fight with officialdom in order to soften the harshness meted out to defeated rebels. On occasion he went so far as to make that leniency the price of his continued support in the field.

Other Maori contingents in the field claimed head-money, the reward paid by the Government for the heads of rebel Maoris. Rapata's Ngati Porou were forbidden by him to take the heads, much less claim the reward.

Reading the detailed history of those bitter and arduous campaigns it becomes obvious that Rapata Wahawaha, even in the very pursuit of the enemy, already was planning for the unifying of those warring tribes, once peace had been achieved.

So it was that among the hordes who marched under the flag at Mataahu, a great proportion were former enemies. Once they had taken the oath of loyalty they were allowed to go back to their home. ‘Allowed’ is not, perhaps the word for they were assisted back and afforded some measure of rehabilitation by their former enemy.

SYMBOLISM OF THE FLAG

The name of that flag, under which they marched, is I am told, Ngati Porou. I am indebted to Pine Taiapa for an earlier name, ‘Pari Arau’ which might very broadly be translated ‘Shadow of the plume’ the inference being that the rebels expressed their allegiance by walking under the shadow

of the flag which was the ‘Plume of Queen Victoria’.

Some stress was made, in the speeches at Kiekie, on the symbolism of the flag in its uniting of the Maori and pakeha people. I think that its greater symbolism is in its standing as a token of the need for a closer uniting of the various sections of the Maori people themselves into one united race. Both aspects of this symbolism are as important and as urgent today as they were in that historic past when Rapata Wahawaha first erected his ‘Rakau i Mataahu’

A few books in which further information on these events may be found are the following:

James Cowan, The New Zealand Wars and the Pioneering Period, 2 volumes, Government Printer, 1955.

Thomas W. Gudgeon, Reminiscences of the War in New Zealand, 1879.

G. W. Rusden, History of New Zealand, Vol. II, 2nd edition, 1895.

Major-General Sir George S. Whitmore, The Last Maori War in New Zealand, 1902.

Lieut.-Col. Porter, The History of the Early Days of Poverty Bay, Major Ropata Wahawaha, The Story of his Life and Times, Gisborne, 1897.

First of Four Instalments

Ngati Wai are a tribe scattered along the coastline from Whangaroa to Whangarei while some live at Great Barrier Island. They are often presumed to be a subtribe of Ngapuhi, but in fact their first ancestor is not Rahiri, the Ngapuhi ancestor, but Manaia who lived several generations earlier and to whom Rahiri is not related in a direct line.

The confusion over the ancestry of Ngati Wai arose because the members of the tribe today do generally trace their genealogies back to Rahiri. This is done because Ngapuhi are very much the larger and stronger tribe, adjacent to Ngati Wai territory and in constant contact at tribal meetings, where descent from Rahiri is still an important source of status.

It is possible for Ngati Wai to claim descent from Rahiri because two of Rahiri's wives—Ahuairi and Whakaruru—are descendants of Manaia and all Ngati Wai can trace themselves to Rahiri by either of these two marriages.

It is interesting that Ahuaiti and Whakaruru actually derive from a junior line of Ngati Wai and that a number of families can trace a senior line from Manaia which does not bring Rahiri into the picture at all. This senior line is highly regarded and serves as sufficient proof that Ngati Wai is in fact an iwi and not a hapu of Ngapuhi.

The history of Ngati Wai will be presented in four instalments, of which this first one is concerned with the life of Manaia. The material was spoken into a tape recorder by Morore Kaupeka Piripi, a chief of Ngati Wai who lives at Punaruku in the Whangaruru district. His son Houpeke acted as interpreter. Mrs Arapera Blank copied the text from the tape and translated it. I edited the text and wrote the notes.

E.G.S.

KO TE TIMATANGA MAI O
NGATIWAI

Ko Ngatiwai i timata mai i a Ngati-Manaia. I haeremai mai i runga i a Mahuhu-Ki-Te-Rangi. Ko nga mana katoa o Ngatiwai kei te wai, i nga taniwha me o ratou manawa. Kei Motukokako, kei reira tetahi wahi e huaina ana te ingoa ko Manawahuna. Ki te whakakorikoria te oneone i reira, ka pa he awha, ka marangai a ia, a, e kore te tangata e puta mai i reira. Na ka korero nga pakeke:

‘Kaua e whakakorikoria nga kirikiri o Manawahuna, kei ngaro koutou i te moana, kei mate.’

No te haerengamai o Rahiri ka moe i nga wahine o Ngati-Manaia i a Ahuaiti, i a Whangaruru, i a Moetonga. Ka haeremai, ka moemoe haere mai etahi atu ki etahi atu, ka huihui katoa.

 

 

 

KO NGA KORERO MO MANAIA ME
ONA MANA ME NGA AHUATANGA
E PA ANA KI A IA

Ko Manaia i noho ki Motukokako, ¹ ara ki Maunganui, i tona taenga mai. Ka mutu ka haere ki Taupiri, ka mahue tana waka i tenei takiwa, ara ko te ingoa o taua wahi ko Taupiri. I pakaru te waka o Manaia i konei. Ka noho a ia ki tenei wahi, a, taria te roa ka haere a ia ki Mimiwhangata. Ka noho ia ki reira mo nga tau maha, a, ka ahu mai i reira ki Whangaruru nei, mo nga tau maha. Ka noho ki Tawhiti-Rahiri, ara, te ingoa o te Pakeha inaianei, ko Poor Knights. A, ko one wahi i noho haere ai ia i tenei takiwa, ko Ngunguru, ko Matapouri, ko Whananaki, tae atu ki Whangarei Heads. I mua ko tenei wahi ko Whangarei Heads e huainatia ana ko Whangarei-Terenga-Paraoa. Ko te take o tenei ingoa he terenga tohora. Ko tenei mea ko te patuparaoa me tango mai i te tohora.²

I a Manaia e noho ana i reira, ko ona mana ko nga mana o te moana. Ko tetahi korero i reira e korerotia ana i reira, ara me korero patere ma ratou, penei te korero,

Takina ake ra te tai tara ki Motukokako,
Whakataha ia ra te tikitiki o Tu-te-mahurangi,³
He manu kawe i nga kii ki roto o Pou-e-rua.⁴
Nga kohu e tatao i runga o Rakaumangamanga:
Kei tahuna tapu te riri e
Whai mai ra ki au.

Tena ra pea, koe e Pa e te Apatunga!
Te korero a Wharena
Kia houhia te rongo—
E kore e mau te rongo:
Ka whakarauika a Ngapuhi.
Ka tu Taiharuru te moana ⁵
I hoea ai e Ngatiwai
Ki raro ki Putawiri—
Ka mate ki reira ko te Wehenga,
Ka ora ki reira ko te au Kumeroa.
Nga tai e to na ki waho o Morunga
He au here toroa,
Whai mai ra ki au.

 

 

THE STORIES OF MANAIA; OF HIS
POWERS AND HIS ADVENTURES

When Manaia arrived he resided at Motukokako¹ and Maunganui. From there he went to Taupiri. In the vicinity of this place his canoe was broken. He stayed here, then he went to Mimiwhangata where he remained for several years. From Mimiwhangata he came to Whangaruru where again he stayed for several years. He also stayed at Tawhiti-Rahiri which is known to the pakeha as Poor Knights. His places of residence (within this area) were Ngunguru, Matapouri, Whananaki, and as far as Whangarei Heads. In

 

 

Ko tenei korero, he korero mo nga mana kei reira kei Manawahuna. Ki te haere ki te whawhai, ka haere ki te ana nei ki Waimaturuturu-ma-tuaiwi-Manawahuna, a, i reira, ki te kitea e maku ana nga tangata i te wai, he tohu pai tera. Ki te kore e maku i te wai, he tohu kino tera. Ka pangia ratou i' te raruraru, i te mate ranei, a, e kore ratou e ora i te hoariri. Na koia tera, ko tera mana o ratou. Ko tetahi o nga mana kei Waiharuru. He wai whakaata. Ko tetahi o nga mana kei Marotiri. He wai whakaata ano. Koi ara te take i huaina ai tenei iwi ko Ngatiwai.

Ko te tikanga o te patere ko te manu i whakahuatia ake nei ko te manu kawe korero tenei a Ngatiwai. Ko te ingoa o te manu nei ko Tu-Te-Mahurangi. Ko tetahi o nga ingoa o te manu nei ko Tukaiaia. Ki te haere a Ngatiwai ka kitea te manu nei e tau ana i tetahi wahi ka mohiotia kei te haere a Ngatiwai.

Ko Marotiri kei waho o Whangarei. He moutere e kiia ana e te Pakeha ko te “Chicken”, Ko te te “Hen” e korerotia nei, ko Taranga te ingoa Maori. Na ko enei etahi o nga wahi i noho ai a Manaia. I a ia e noho ana i konei, ka puta tetahi raruraru ki a ratou.

Ko te mahi a manaia he hanga piriti kia puta ai ratou ki tawahi o te awa, ki te puaha o Whangarei. Ka mea a Manaia kia kaua rawa te tangata e haramai i te wai i a ratou e hanga ana i te piriti. Ara he korero i puta mai i tenei wa, a he korero whakatauki na Ngati-Manaia:

‘Ka tu ki uta ka noho ki te moana, E mauria ana e ia kia whiti ki te awa.’

Na' kahore te kotiro a Manaia i whakarongo ki nga korero whakatupatoranga a Manaia. Ka haere te kotiro nei ka takahia e ia te piriti nei. A, ka he te mahi a Manaia. Haere atu ana a Manaia, ka patua tana kotiro mo tenei kuare-tanga o ona. Ka mate te kotiro nei ka pangaia e Manaia ki te wai. Tae mai ki tenei wa kei reira tonu tana kotiro e takoto ana. Ki te timu te tai, ka mea nga huruhuru, ka kitea tetahi kohatu i te wahi i tau ai te kotiro nei ki roto i te wai. Ko ia te kohatu nei. Na Manaia i whakakohatu. Ki te timu te tai ka mea nga huruhuru ki waho. Ki te pari te tai ka ahu ki roto o te awa o Whangarei.

Ka noho a Manaia ki reira, ka haere ia ki te hi ika. I a ia e hi ana, roa rawa ka mau i a ia tetahi ika, a, i mau tonu i te koka o te nono te ika.⁶ Ka mea a Manaia he raruraru kei te kainga, inahoki tana ika ka mau i reira. Ka hi ano a Manaia ka mau ano te ika i taua wahi ano. Na tera atu ano nga mahi nunui a Manaia, engari i te wa i raruraru ai ia i te moana ka hoki ia ki tana kainga. Ka u mai ki te one ka karanga atu ia ki tana wahine kia kau mai. Ka huraina e tana wahine ana kakahu ki te whakamatautau i te hopua

 

 

the old days this place Whangarei Heads was known as Whangarei-Terenga-Paraoa, which means ‘Whangarei, the gathering place of whales’. The reason for this name lies in the face that whales gathered here. The weapon, the patu-paraoa, was obtained from the whale.²

During Manaia's sojourn there his powers were the powers of the sea. One of the stories from there, told by the people in the form of a patere, tells of these powers:

Bring a stormy tide to Motukokako,
May the plumes of Tutemahurangi be moved,³
The birds that carries tiding to Pouerua.⁴
Mists are clinging to Rakaumangamanga:
So you may bless the battlefield,
Follow me!
You are very welcome, Father Apatunga.
Wharena is saying,
Let us make peace—
But peace will never be made:
Ngapuhi will oppress us.
There lies the water of Taiharuru.⁵
From there the Ngatiwai paddled
To Putawiri
Where Wehenga would spell death,
Kumeroa would spell victory.
The tides that flow out on the horizon
Are currents linking me to the albatross—
Follow me!

This patere tells also of the powers at Mana-wahuna. When Ngatiwai went to battle they would first visit the cave at Manawahuna and there, if they became wet, would take this as a propitious sign. If they did not get wet this would be a bad omen. Misfortune would befall them; they would either fall ill or else they would not survive the enemy. This power at Manawahuna was one of the many powers of Ngatiwai.

Tu-Te-Mahurangi mentioned in this patere is the messenger bird of Ngatiwai. Its other name is Tukaiaia. When Ngatiwai journeyed forth this bird would be seen settling in a certain place. And only then people would know that Ngatiwai was around.

Another of the powers was at Taiharuru. This was contained in the water, and was known as a cautioning water (for instance, this water would tell the people to be wary of the foe).

Still another of the powers, also a cautioning water, was at Marotiri. This is why Ngatiwai was called such.

Marotiri mentioned here is outside Whangarei. It is an island now known by the pakeha as ‘Chicken’. The other island, now known as ‘Hen’, was called Taranga by the Maoris. These were some of the places where Manaia stayed when trouble came to him and his people.

Manaia was building a bridge so that he and his people could cross the river to get to the mouth of Whangarei. He warned people that they were not to come while work was in progress. And

 

 

o te wai, ka mea atu a ia he hohonu rawa te wai a, e kore ia e kaha ki te kau atu. Karanga atu ana ano a Manaia, ‘Kau mai. Kau mai.’ A ka haere atu tana wahine. I te huranga o te wahine nei i ana kakahu ka mohio a Manaia kua takahia tana wahine e tana pononga. No te mea hoki i kite i i te ahua o te aroaro o tana wahine, a, he tangata i reira e raweke ana. Ka tae mai raua ki uta ka pa raruraru ki a raua. Katahi ka mahi nga karakia a Manaia, ara ka mea ia ki te hoki mai ki Mimiwhangata. Ka riririri a Manaia raua ko tana pononga nei, ko Paeko. Katahi ka hinga a Paeko ki raro ka karakia a ia Tu tonu atu a Manaia ratou ko ona tamariki, ko tona hoa wahine, ko tona pononga hei kohatu.⁷ A, e tu ana ratou i tenei ra i Manaia Puke, kei waho i Whangarei.

I mua i enei raruraru katoa, i a Manaia e noho ana i Mimiwhangata, ka whawhai ki reira, na Ngapuhi ki a ia. Ko te take o te whawhai i kohurungia a Te Waero e Ngati-Manaia. Ko tenei tangata ko te Waero no Ngapuhi, a, i moe ki etahi o nga uri a Manaia.⁸ I te whawhai i Mimi-whangata, ka mate te nuinga o Ngati-Manaia. Ko nga mea i ora i rerere haere ki tena wahi, ki tena wahi, ki Whangarei Heads, ki Omaha, ki Pakiri, a, tae atu etahi o tenei iwi ki te takiwa o Akarana, ki reira noho ai. Tae atu etahi o enei iwi ki Piki Paria (Great Barrier) Aotea.

He maha nga korero nei, ara mo te hononga a Ngati-Manaia ki nga uri o Rahiri, ki nga uri o Puhi, ke te timatanga mai hoki o tenei iwi e kiia nei ko Ngapuhi. Na te moemoe ka huihui katoa a, i a Ngatiwai hoki.

 

this warning was contained in a proverb still used by his tribe: ‘Though you are on the shore you are in the sea. He is taking you across the river.’

That night Manaia's daughter climbed onto the bridge and his work was spoilt. So he went and killed his daughter and threw her into the water. Manaia's daughter still lies there. When the tide recedes the hair will part and spread outwards and a stone will be seen.

This stone is she, metamorphosed by Manaia. When the tide goes in, her hair flows landwards. When it goes out, the hair flows in towards the river of Whangarei.

During Manaia's stay there he went to fish. While he was fishing it was a long time before he caught a fish. He caught the fish by its anus.⁶ And Manaia said that there was trouble at home since he had caught the fish in that way. He fished again, and again he caught a fish by that part. Now Manaia had many important things to do, but when this bad omen was repeated he decided to return from his fishing. As he drew towards the shore he called out to his wife to swim to him. His wife lifted up her clothes and examined the water and said to Manaia that it was too deep and that she could not swim out to him. Again Manaia called, ‘Swim to me. Swim to me.’ So she swam out. Now when she lifted up her clothes to swim out Manaia looked at the front of her body and he knew that his wife had been used by his servant. Because of this, when he and his wife reached the shore, trouble arose. So Manaia began to pray, for he desired to come back to Mimiwhangata. Manaia's quarrel was with his servant Paeko. Then Paeko fell down and prayed and straight away Manaia, his children, and his wife, and Paeko⁷, became stone, Today they still stand at Manaia Puke outside Whangarei.

Before all this trouble, while Manaia stayed at Mimiwhangata a great battle took place; it was Ngapuhi's wager against him. The cause of this battle was the murder of Te Waero by Ngati-Manaia. This man Te Waero was from Ngapuhi. He married the descendants of Manaia. The big battle was fought at Mimiwhangata, and the majority of Ngati-Manaia was killed. Those who survived, fled here and there; to Whangarei Heads, to Omaha, to Pakiri, and even to the vicinity of Auckland. Some of these people went to Great Barrier Island.

There are many more accounts of this history which tells of the unification of the descendants of Manaia and those of Rahiri. It was through intermarriage that the whole of Ngapuhi and Ngatiwai also was brought together.

KOROTANGI: TE MANU TAPU

na Ngatipikiao

Kahore te aroha ki taku potiki
Tuhana tonu koe, i te ahiahi,
Ka tomo ki te whare, taka atu kau ai:
Tirohia iho, e hine, mau ki te parera e tare atu na
Ehara tena he manu maori,
Me titiro ki te huruhuru whakairoiro mai no tawhiti,
Kei whea korotau, ka ngaro nei?
Tena ka riro, kei te kato kai,
Ki te rau powhata, nga Whakangaeore
Tunui me to po, ka oho au;
E waiho ana koe hei tiaki hanga,
Hei korero taua, ki tena taumata,
He oti te huri atu, ko Kawatepurangi.

Great is my love for this sweet thing
That glows within, like the evening.
But it has gone, I am alone
In this empty house. Look, my dear one,
At the birds floating there. They are nothing
They are common birds. The carved wings,
The stone feathers of the Korotau have flown
Over many more miles of ocean—
None know where he has been,
Nor where he is gone. Was he seen
Eating the leaves of the powhata?
Black as night, the Whakangaeore mountains
Block the sight. I leave you, guardians
Of our substance. Men of the hills
Have heard, They speak of him still;
But I am gone,
⁽¹⁾ (1) Kawatepurangi lives on.

The origins of the Korotangi, a stone bird carved of dark green serpentine, are shrouded by controversy and ignorance. Some descendants of Tainui claim that the Korotangi came from Hawaiki on their canoe (J.P.S. Vol. 26, 1917). This belief has been taken further by certain over-enthusiastic exponents of the Aryo-Semitic origin of the Maori race, who suggested that it was brought by the Maoris from their original home in Asia (Trans. of N.Z. Inst., Vol. 4, p. 40).

The Korotangi is certainly Eastern in the style of its carving. According to W. J. Phillipps, similar stone birds have been found in Malaya, Japan and in the excavations at Ur on the Chaldees. Possibly the Korotangi came from the wreck of a Tamil (Southern Indian) vessel, which may have come ashore between Kawhia and Raglan on the West Coast. In 1877, shifting sands revealed the ribs of a vessel, supposedly Asiatic in origin, but this was on a journalist's rather than a scientist's

observation. Until the remains are again revealed and then, if possible, radio-carbon tested, we will have to rely on other evidence for the origin of the Korotangi.

It seems possible that an Indian ship's bell, the Tamil Bell, acquired by Colenso in 1837, came from the same stretch of coastline near Te Kakawa as the Korotangi. Unless the Tamil bell was brought as a curiosity by some very early whaler, it implies the wreck of an Indian ship on these shores. Colenso, unfortunately not a very reliable authority, stated that the bell “had been in the hands of the Maoris for several generations” (New Zealand Exhibition Jurors' Reports and Awards, p. 254), which tends to discount the whaler theory.

There are many indications of the ancient origin of the stone bird, Korotangi. The veneration in which it was held indicates antiquity; Tawhiao, the second Waikato king, and Rewi Maniapoto, came and tangi'd over the stone bird lost and found again. Another indication that it has long been in the possession of the Maori are the several songs from the western and central portions of the island that mention the Korotau—or Korotangi. Sir George Grey, nineteen years before the bird was found, recorded a tangi for the Korotau from Rotorua (Nga Moteatea, p. 235). Te Ngakau, secretary to the Maori king, suggests, on the evidence of another very similar tangi (Transactions of the N.Z. Institute 1889, p. 505) that the Korotangi was taken by the people of Rotorua and then retaken by some of the Tainui tribes and concealed for safekeeping. The hiding of the bird must have been a long time ago, for it was found amongst the roots of a full-grown manuka blown over in the gales of 1878. The manuka had taken root in a disused storage-pit (rua) somewhere between Kawhia and Raglan. The hiding-place had apparently been forgotten.

No sooner was it rediscovered than the Korotangi again became the source of strife. Many of the old Maoris of the Waikato wanted it hidden away again, but it was sold by its finder to Albert Walker, a European, who resold it to Major Drummond Hay, who, in turn, sold it for £50 to Mrs Wilson, a Maori lady, wife of Major Wilson of Cambridge. Rewi Maniapoto, the old rebel chief, threatened to makutu (put a curse on) her, if she did not give up the bird. Te Ngakau urged her to throw it into the Waikato, but she would not. She died shortly afterwards. The Korotangi was deposited in a bank vault for safekeeping. It is now on display in the Dominion Museum, Wellington.

While the Korotangi was in the possession of Major Hay, an old woman who came to tangi over the lost bird, sang this song from the past, recorded then by Te Ngakau:

WHAT ARE THE PROBLEMS?

The first half of the time of the meeting was spent on deciding what sort of educational problems the Maoris have. Conference decided the problems are of three kinds:

(1)	Language. What sort of English and Maori do Maoris actually speak? It is only when we know this that we can plan to improve the use of language by the Maori children in the schools.
(2)	What is the attitude of the Maori to education? What motivation does the young Maori have for his learning? Is it just so he won't get growled at, or just because he wants to get his certificate, or has he genuine interests too? What are they? People only do things well when they see the point of what they are doing. What can be done to get young Maoris to want to learn more?
(3)	Teaching methods. It may be that the effectiveness of the schooling of Maori children could be improved by some new techniques in the running of the schools—in pre-school education, in the teaching of reading and arithmetic, in dealing with backward children, in vocational guidance and ability testing, and other similar methods.

The working party then split up into three groups, one for each of the three kinds of problem. Each of the groups reported back to the full working party towards the end of the conference, each proposing studies which should if possible be done in the near future. The Council intends to publish a full statement about all these research proposals in the near future. This will be a guide to those who wish to do research into Maori education, as the conference has suggested a vast number of subjects on which research is urgently needed. The council will also use the resources made available by the J. R. McKenzie Trust to get some of the projects started in the near future.

It is impossible to do justice here to the many, often extremely learned, suggestions that were made, but the following random examples will give an idea of their scope.

▪	An experiment to be carried out in a community where the children still speak Maori: all teaching in the primers and Standards 1 and 2 to be in Maori, with English to be introduced gradually and slowly. It may well be that if this is done, the education of the child will in the long run be better and the leeway in English easily caught up. Only an experiment will show whether this is so or not.
▪	A Maori language research institute to be set up to deal with the teaching of the Maori language, prepare the necessary teaching materials and bring teaching methods up to date.
▪	A detailed study of Maori pupils from a variety of backgrounds who have been successful—to find out what has encouraged them to do as well as they have done.
▪	To evaluate the effect of various existing educational set-ups which may or may not be of great value to Maori children: preschool education, boarding schools, the scholarship system, Maori District High Schools, and the like.
▪	Last but not least: a study of pakeha culture made by Maori social scientists. These Maoris would move into a European village, describe the whole setup in the smallest detail, and then publish the result, for the benefit of Maori school children, so they will learn how the pakeha world ticks, and also for the benefit of some pakehas who might like to see their faces through this Maori mirror.

These are only a few examples of the suggestions made by the working party. Many of them could only be described in very technical language, and at great length. However, enough has been said to show that this research conference had the interests of the young Maori very much at heart.

COMES FROM TRADITIONAL
BACKGROUND

Missie herself had some misgivings at the task before her for she felt uncertain of her own capabilities and, although she loves her work with the children, says that she still feels indifferent when contacting parents.

Her understanding of the special problems facing Maori children at their first close contact with a pakeha world is a personal one for Missie herself spoke no English until she started school at the age of five. She is the eldest of the eight children—two of them adopted—of Mr and Mrs Te Haukainga Pukepuke, of the Tuhoe tribe. Her father was farming in Kutarere ten miles from Opotiki, when Missie was born, and is now a market gardener living at Kukumoa on the outskirts of that township. Missie is also fond of gardening. Maori is still the language used in her home, and she tries to help her small brother, who will become a pupil at the kindergarten next year, with his English.

After four years post primary education at the Opotiki College, Missie helped to care for the small children of a family near her home. “To earn a little money before I went away,” she says with a smile. Apart from her interest in children and gardening Missie enjoys handwork although she admits that she has no aptitude for Maori crafts.

Her two years in training college were very happy ones and she made many friendships which she recalls with pleasure. She gained her diploma only one mark short of a merit. The college admits several Maori trainees each year and most of these girls are now kindergarten assistants in some of the 200 kindergartens throughout the Dominion. Muriel Herewini, another Opotiki girl, was director of the Lower Hutt Kindergarten until her marriage.

When the Opotiki kindergarten opened at the end of last February there were very few Maori pupils, but now a quarter of the roll are of that race with 24 Maori names on the waiting list. Mothers tell each other of the benefits and pleasures of kindy, and Missie and her assistant, Mrs E. Collier, also of the Tuhoe and daughter of the Reverend Kihoro Te Puawhe of Waimana, who has three daughters of her own, visit homes where there are known to be small children.

BUILDING UP THE MAORI ROLL

Although occasionally there are second thoughts when the time to attend kindergarten arrives, when the Maori children do arrive they settle down, on the whole, more quickly than their European contemporaries, and, although more

shy are not so nervous. Only once, says Miss Pukepuke, has a little Maori girl burst into tears on her introduction to kindy, whereas this is quite a frequent occurrence with European children. They seem to apply themselves more closely to a project also and will spend a long time on one activity while the European child flits from one to another. There are, of course, always the exceptions in both races, but there appears to be little noticeable difference in their capabilities at this age.

Kindergarten helps all children to make social adjustments which benefit them when going on to primary school, and Miss Pukepuke feels that this is especially so with her Maori pupils. “Through this close contact with pakeha children they learn European social conduct and such things as table manners which help to smooth differences later at school,” she says. At this age the children of both races mix without thought of any disparity, except very occasionally when it can be traced to remarks they have heard at home.

It is the policy of this type of kindergarten to include parents in the work as much as possible and every day one or two mothers remain to help. The Maori mothers are most willing and seem to see what needs doing without being asked, Miss Pukepuke says, hastening to add that many European mothers are equally thoughtful. She has found, however, that the Maori mothers are shy when it comes to the social life of the work, although the two Maori members of the mothers' committee take an active and pleasurable part in this work.

Sometimes there are special occasion days at the kindergarten like the recent birthday and farewell party to Ngaio and Lynette who, at the great age of five, are promoted to real school. One of the little girls lost her mother recently but the other mother brought cakes, the director baked scones in the kindergarten kitchen … not “pretend” ones this time … and everyone enjoyed the importance of the two graduates.

A friendship, unusual in this age group, has sprung up between two little girls, one Maori, one European, and bears the possible seeds of a life-long attachment. They are inseparables in kindy, says Miss Pukepuke, and spend all their time in each other's company. Is it too much to suggest that such a friendship in childhood not only does something for the child but for New Zealand too, and indeed for the whole world.

It is obvious that all the children have a real affection for their director and her assistant, and the atmosphere in the delightfully spacious and gleaming kindergarten is one of peace and happiness. For the most part the children play contentedly alone or in small groups, but if a head is bumped, a knee grazed, a dispute arises over a toy, a story is wanted or hands need washing, there is Miss Pukepuke or Mrs Collier, capable, smiling, and most important of all, loving.

TE HEUHEU'S LAST WISH

The 17,620 acres of the Puketapu 3A Block lie between Taumarunui and Tokaanu. Until the second world war, the district was very isolated indeed, so that Puketapu's excellent stands of totara, rimu, matai, kahikatea, miro and tanekaha went unexploited. The building of the Taumaru-

nui-Tokaanu highway suddenly brought the timber within easy reach of a railway town.

In the early forties, timber-cutting grants were made to two private firms who extracted some 18 million H.D. under war regulations.

At this time Mr Pei Jones, and his younger brothers Toriwai and Walter, began to make plans. The two younger men had a great deal of logging experience. They thought the Maori owners could get at least twice as much royalties if they cut their own bush.

The owners of Puketapu 3A are 600 members of the Tuwharetoa tribe whose paramount chief was the late Hoani Te Heuheu, a very ill man at that time. Some of the principal leaders of the tribe met at his home at Waihi and were in favour of forming a timber incorporation. Before Pei Jones left Waihi, the old chief spoke to him in his sick room. He said he was keenly interested in the idea and Pei should go ahead with it.

Hoani Te Heuheu died within a fortnight of this visit. During the tangi the subject of the timber incorporation was raised again. Recalling what Hoani had said on his deathbed, Pei Jones, Paterika Hura and Te Ngaronui Jones set out on a countryside tour to get the written consents of the owners of the majority of the shares.

The government's reaction to this move was not exactly one of wild delight. There had been too many such ventures before which had ended in financial disaster and great loss to the Maori beneficiaries. The government soon came with what seemed then a reasonable offer for the Maoriowned timber in that district. Mr Skinner, the Minister of Forests, made a personal visit to Waihi, the centre of Tuwharetoa, in 1945, offering £100,000 as deposit and royalties of 6/- per 100 H.D. for totara and 3/- for other species. The offer made, the Ministerial party withdrew.

A meeting of owners was then held which rejected the government's offer. The Minister of Forests accepted the rejection with good grace and wished the incorporation well. Shortly afterwards, Judge Dykes made a Maori Land Court order establishing the incorporation.

FIGHTING COMPETITION

Puketapu soon discovered that its greatest difficulty would not be the cutting or carting but the marketing of the timber. Once large stock piles had been established, sawmillers began to object to the log prices and standards of grading were made very stringent. Deliveries of Puketapu logs were curtailed and sales outlets became restricted. The battle had begun.

The incorporation's answer was to build a railway siding to rail the logs to selling points outside Taumarunui, but it turned out even that did not solve the problem, for sawmillers in other districts created the same difficulties.

It was for this reason that the Puketapu Incorporation entered the field of sawmilling. By running their own mills the owners could sell direct to the public.

The fifties were a tricky period for all millers of native timber. Pinus radiata, during this period,

became a strong competitive timber; pre-cutting and pre-fabricating and various forms of timber treatment became widespread. If real profits were to be made out of native timber, the emphasis had to be on all this processing rather than just logging and milling.

To meet competition, the Puketapu Incorporation therefore had to invest much money in mill machinery and started two joinery factories, one at Taumarunui and one at Eltham, as well as a mill at Hawera.

As a result of these developments, the incorporation did very profitable business. In the fifteen years up to 1960, a gross profit of £736,000 was made.

This was a great achievement, especially if one compares it with the government estimate of 1945. Mr Pei Jones says that about 14 ½ million H.D. of other species were cut during this period, which at the government price would have brought £226,000. The difference represents £510,000 gross profits.

SELLOUT WAS PART OF LONG
RANGE PLAN

The unfortunate thing about businesses, even very successful ones, is this: as soon as they get one difficulty solved they run into several others. Towards 1960, Puketapu had two major worries: one was that the timber trade was getting tougher every year. To sell their produce in the future, they would need more and more expenditure: equipment for kiln-drying and dressing timber, and timber-yards in additional towns. Secondly, the easier and more accessible part of their bush was getting cut out so that roading for the logging trucks was becoming an increasingly expensive item.

In fact, it looked as though it would need to invest a further £250,000 or more to keep going.

At the same time Puketapu's timber resources were not unlimited—a further twelve years or so and the bush would be cut out. What would happen then to all the expensive assets? Their disposal value would be only small. The only way to get the money back would be for the incorporation to import timber or to mill pinus radiata—both very competitive fields where today only the very biggest enterprises can hope to succeed.

The Incorporation therefore decided to try and get out while the going was good.

The present-day leaders of Puketapu 3A Block are Hepi Te Heuheu, paramount chief of Ngati Tuwharetoa and chairman of the incorporation, Mr Paterika Hura, deputy chairman, and Mr Pei Te Hurinui Jones, managing secretary. With them on the committee of management are: W. R. Ngahana, H. H. Patena, R. Hemopo, M. Otene, P. Taite, K. P. Mariu, H. Mariu and J. A. Asher.

Most of these men have wide experience in administrative and secretarial work, or have responsible posts in bush work or are experienced farmers.

Their decision was to get out of sawmilling altogether and invest the incorporation's assets in farming instead.

This idea was not new. It had always been the intention to farm the easier part of the block once the bush was cut out. Part of the incorporation's profits had therefore for some years been devoted to land development and of a total farmable area of 6000 acres, 1600 acres are now being run as a fully developed sheepfarm. Ultimately this area will be subdivided for unit farming.

In 1960, the Incorporation began to seek a buyer for the remaining timber in the bush, as well as the sawmills and factories. Again, this was a tricky operation as the buyer would have to pay an enormous sum for all the incorporation's assets—very few firms had money enough to do it.

For this reason no tenders were called but approaches were quietly made to large firms which might be interested. Finally, as is well-known, one of New Zealand's three giant timber enterprises, the Kauri Timber Company, made an acceptable offer.

After much hard bargaining, the chief executives of the incorporation succeeded in selling all mills, factories and other properties—among them some the Kauri Timber Company did not really want very badly—and getting a price of £135,000 for them, not much below the original estimate. Kauri bought them because they needed the bush in order to keep up with their own competitors.

The timber-cutting rights were disposed of for 25/- per 100 H.D. of totara and 14/- other species. The whole deal will realise an estimated £1,135,000.

This money will be ample to develop all the farm lands of the incorporation and settle them as individual farms, as well as distribute a good deal of money from year to year to beneficiaries for a very long time to come.

Immediately after the deal, £107,700 was distributed to owners—at £600 per share—and the rest of the down payment was invested in land development.

To add to its land resources, the owners decided to buy a property in the Awakino East district, called Matai station. This 1600-acre farm, complete with 3823 sheep and 471 cattle, cost them £55,000. The idea behind this buy was to find other assets to replace those which had been sold to the Kauri Timber Company.

Thus the famous £1 million deal has not merely meant the enrichment of the individual shareholders: the incorporation as a tribal business venture has been kept alive on much the same scale as before, with an intended annual investment of £25,000 on land development, out of the royalties paid from year to year by the Kauri Timber Company.

ACHIEVEMENTS OF THE
INCORPORATION

The Puketapu 3A Incorporation has benefited the members of the Tuwharetoa tribe in many ways. First of all, the distributions to shareholders have totalled £380,356, to which the latest distribution of £107,700 should be added.

This money has helped many of the owners to improve their lot. Some have bought logging trucks, timber transport trucks, taxis or farms with their royalties and thus set themselves up in business. Many have used the money to build themselves houses or pay off housing mortgages. As a result of the distributions, most of the owners now live in good conditions and in good financial circumstances.

A second important effect of Puketapu's success has been to encourage the formation of other Maori timber incorporations such as Hauhungaroa 2C, Hauhungaroa 1D2, Hauhungaroa 2D1 and Hautu. These groups naturally benefited from the experience of the Puketapu committee of management.

To some extent the incorporation has also helped the people by providing employment. Two Maori logging companies are working fulltime on the felling of the Puketapu bush. These are the Tamaiwhana Logging Co., run by the Jones brothers, and the Moerangi Logging Co., operated by Paterika Hura. These are independent of the incorporation, but Puketapu owns the excellent workers' houses in the settlement. These were built by arrangement with the State Advances Corporation under a hire purchase agreement specially provided for timbermills; the workers' rentals are very reasonable.

There is however not very much occasion for the incorporation to provide employment for its members, as 80% live outside the district and most of the others have good permanent employment.

Finally, the Puketapu experience has been valuable in the confidence it created in the ability of a Maori corporate body to succeed in a most difficult commercial enterprise. If successful, incorporations have a big part to play in the utilization of Maori land. There is no reason why they shoud not increasingly do so, as long as the leadership is strong and the people are prepared to forego immediate advantage for the sake of long-term benefits.

KO TE HAERE
KI INDONESIA

No te 12 o Aperira, 1960, he turei te ra, ka rere maua ko toku hoa wahine ma runga aropereina mai i Nepia ki Akarana. I konei ka okioki, ka moe maua i te kainga o nga whanaunga. I tetahi rangi ake, i te hawhe paahi o te iwa ka rere ano maua; engari ma runga i te Aropereina o te Kamupene Rererangi o Poihakena (Teal), mau ana mai te wehi i tona nui me tona ataahua, i tona horo hoki ki te rere. Kaore i rokohanga kua tae maua me o maua hoa ki Poihakena. 1200 maero te tawhiti o Poihakena i Aotearoa nei; ehara kau ki tenei aropereina tu atu ana matou ki Poihakena i te 11.30; a wha haora noa iho e rere ana. No te ahiahi pouri o tetahi rangi ake katahi ano matou ka rere atu ma runga i tetahi aropereina no tetahi Kamupene o Inia; he Inia katoa nga tangata mahi o runga tae atu ki to ratou tumuaki.

 

On Tuesday the 12th of April, 1960, my wife and I flew from Napier to Auckland, the first stage of our journey to Indonesia. Here we rested having found accommodation with our relations. The next morning at 9.30 we flew again; but, this time, by Teal (Tasman Empire Air Lines); a most impressive experience for no other reason than that the plane we were on was so great in size, so beautiful to look upon, so fast in flight. Before we realised it, we were already in Sydney, the distance from Auckland to Sydney being within the vicinity of 1200 miles; it was just a minor effort to the Teal plane, we landed in Sydney about 1.30 p.m. (11.30 a.m. Australian time); flying time was only four hours. It was not until the next evening at 6.30 when we took off again by an All India plane; the whole crew including the Chief Pilot consisted of Indians. Yes, it was at 6.30 when we left and touched down at Darwin at 2 a.m. the next morning; it was still dark.

While we were waiting in Sydney, we went sight-seeing and crossed the Harbour by ferry to a town called Manley. This is one of the most popular

 

 

No te 6.30 matou i rere atu ai a no te 2 karaka i te ata o tetahi rangi ake ka tau atu matou ki Darwin; e po tonu ana.

I a matou e whanga ana i Poihakena, i haere matou ki te matakitaki haere, whakawhiti rawa atu ma runga i te waka harihari tangata ki tetahi taone, ko Manly te ingoa, i rawahi o te kokorutanga o Sydney. Ko te taha moana o tenei taone tetahi o nga taha moana o Poihakena e tino muia ana e te tangata i nga raumati. Engari kaore hoki i pai atu i nga taha moana o Niu Tireni nei; otira pai noa ake ano etahi o o tatou nei tahamoana. Heoi ano, i waimarie ki te kite i tera wahi. I a matou e whakawhiti ana ma runga i te poti harihari pahihi, ka tino kite pai matou i te piriti whakaharahara o te Sydney Harbour. He piriti i hangaia e nga tohunga pakeha. Ka ui tatou he mea pehea ra i taea ai te whakatoro atu mai i tetahi taha ki tetahi taha.

I pau tonu te haora i a matou ki Darwin e kapu ti ana, e mihi atu ana e mihi mai ana matou me era atu pahihi—e waru tekau katoa pea matou—no nga wahi katoa o te ao, e horoi ana, e whaka-hauaaua ana—kaore hoki i tatakimori mai nei te wera o tera wahi o Ahitereiria, he wahi kirikiri hoki na reira i wera atu ai i Indonesia, te whenua e haeretia nei e matou.

No te toru o nga haora i te ata ka rere ano matou, e po tonu ana; kua kai katoa ra hoki to matou aropereina te whakatikatika e nga tohunga whawha mihini. Me pai ka tika kia pai ai hoki te rere i te takiwa te Rawhiti ai tetahi, te teitei ai ki raunga rawa; ka ahua maharahara tonu te tangata; ka pakaru ano hoki kahore he hokinga mai ki te wa kainga.

Ka rere na matou, ka whakamau atu ki Djakarta (ko te taone tino nui tenei o Indonesia); kei te pito whaka-te-raki rawa e tawhiti rawa atu ana i Ahitereiria, no te hawhe pahi o te waru i te awatea ka tau matou ki Djakarta. Puta atu ana matou ki waho kua rongo matou i te wera e piki haere ake ana i o matou waewae, te momo wera e kore e rangona ki tenei whenua. He heke tonu te wera i a matou, hoki noa mai matou ki te kainga nei. Kei roto tonu hoki ra i te wahi wera o te ao. Kaore tona wera e hoki iho ana i te 90 te wera i nga ra katoa, puta noa te tau. Heoi ana a kua maia tera iwi ki te noho i to ratou na whenua. Moe noa iho ai kahore he paraikete awatea noa.

 

 

sea-side resorts in Australia where thousands of people go during the summer months; yet, it is not much better than our own sea-side resorts here in New Zealand; indeed, some of our own are even much better. However, we were fortunate in seeing that place. It was while crossing when we got a wonderful view of the huge Sydney Harbour bridge, built by European engineers. We ask the question how it was possible to build such a massive bridge from one side of the Harbour to the other.

We spent quite an hour in Darwin having refreshments, all the passengers, about 80 all told, from all parts of the world, exchanging greetings one with another, washing, cooling ourselves, the heat in this part of Australia being virtually unbearable; being so sandy, it was hotter than Indonesia, the country of our destination.

It was three o'clock in the morning, while it was still dark, when we resumed our flight, after the mechanics had thoroughly examined the plane ensuring that every thing was in order. It was imperative that it should be air-worthy for such a long flight and being so high up in space. Some measure of anxiety does come to one; should disintegration occur, there is no opportunity for a return homewards.

We continued on our flight, and looked forward to the next place—Djakarta (the Capital city of Indonesia); it lies in a northerly direction at the tip of Java far-distant from Australia, leaving behind Timor, the southern-most part of Indonesia and quite close to Australia. At 8.30 a.m. we

 

 

ano, kahore te kiri ma e whai mana ki runga ake i a ratou inaianei a haere ake nei. Kei te taha tonga ki te rawhiti Te Mana Motuhake o Indonesia. He iwi e noho ana i runga moutere. Kei runga atu i te iwa tekau miriona to ratou tokomaha; i heke mai i Malaya i ko noa atu ranei, ka whakanoho i konei. Ko te Ingoa “Indonesia” i ahu mai i etahi kupu e rua o te reo Kariki: “Indos” (East India) me “nesos” (island). Ne reira, ki te reo Maori: “Ko nga Moutere o Inia ki te Rawhiti”. Na ko te ingoa maori o India ko “Irihia”, ka tika noa atu ai te mea ko “Irihia ki te Rawhiti” te ingoa maori o Indonesia. Hei tetahi atu wa ka korero ai ahau i te roanga atu o nga korero mo “Irihia” me era atu ingoa o era takiwa o te ao tae noa mai ki nga ingoa o te Moana-nui-a-kiwa e whanaunga ana ki era. Ma te haere marika na reira ka ata kitea te tika o nga korero a Percy Smith, a Dr Buck, me eahi atu o o tatou tohunga o era nga ra, i heke mai nga iwi Maori o te Moana-nui-a-kiwa i era wahi o te ao. Kei te tautohetia tenei korero. Waiho i konei. Taro ake nei ka korero ai ahau o tona roanga atu.

E toru mano maero te roa o tenei whenua, a kei tetahi taha kei tetahi taha o te rohe wera i tera takiwa o te ao. Ka takahi atu i runga ka whiti atu ki te tuawhenua o Ahia, ka whiti mai ranei ki Ahitereiria ki a tatou hoki i Aotearoa nei. Ki te rere tika ma runga i te aropereina tekau haora ano kua tae tatou ki tenei whenua, ki tenei mana motuhake i tenei ao pahekeheke. E tino kitea ai tona rahi, ka pau katoa mai tetahi wahi o Awherika, te wahi kei raro i te mana o te Wiwi.

 

 

touched down at Djakarta. No sooner did we deplane than we felt the heat coming up our legs, the kind of heat that would not be felt in this country. We perspired during the whole of our tour even up to the time when we returned home; of course, it is in the equatorial zone; the heat is no less than 90 degrees all the year round, and these people have become accustomed to it in their own land. A blanket is unthought of when one is asleep.

 

 

i ahu mai i te tuawhenua o Malaya. I raro i te whakahau a te Kawanatanga me mohio nga hapu katoa me nga iwi katoa o Indonesia ki tenei reo. Ki te kore, kaore e tino mau te kotahitanga. Ko tona whakatauki nui ko “Bhinneka Tunggal Ika”, a ko tona tikanga “Ko te Kotahitanga i roto i te Wehewehenga”. Hei mohiotanga mo tatou he maha nga wehewehenga o tenei iwi puta noa tona whenua. Ko ia moutere e rere ke ana tetahi i tetahi. Tena ano ranei nga wehewehenga i roto i tena moutere, i runga i nga reo, i nga mahi, i nga tikanga. I te moutere o Java, hei whakamarama, e toru nga reo motuhake: ko te Sundanese, ko te Javanese, ko te Madurese. I tua atu i te reo mo katoa, katoa e tata ana ki te rua rau nga reo e korerotia ana puta noa nga Moutere.

 

stretching across the Atlantic to that part of Africa which is occupied by the French.

This country consists of three thousand Islands, i.e. it covers land and water; there are about 735,000 square miles of land (what an area in acres!). The large Islands of this country are: Sumatra, South Borneo, Java, the Celebes, Bali, Flores, Halmaheira, and Timor, which is quite close to Australia. The name “Java” is the same as the Maori word “Hawa”. Its meaning in English is “Homeland” or “Island”. We come to realise then that name “Hawaiki”, which we know, means “the Small Home” or “the Small Island”. The final “iki” is exactly the same as our maori word “iti” equals “small”. This is most interesting for us to look at, and to prompt us to look back to our maori language and to our poetry, which will show us the genius of the Maori to compose songs wherein is reposed his deeds, ubiquity, his worship, his right to aristocracy. Let this suffice for the meantime.

The Indonesian nation is united; it has one common language, Indonesian, distinct from its multiplicity of languages, and having a Malayan background. By Government decree all tribes and divisions must learn and know this language. Without it, its unity will not be perpetuated. Its emblematic representation is: “Bhinneka Tunggal Ika” which means “Unity within a Diversity”. We realise from this that there are many divisions among these people right throughout the country. Each island is quite distinct from the other. There are differences of language, culture and customs from island to island. In the Island of Java, for instance, there are three distinct languages: the Sudanese, the Javanese, and the Madurese. Apart from the one common language, there are about two hundred languages spoken throughout the Islands.

 

 

whare i tua tonu atu i to matou. Ka ki mai e karakia ana i te karakia o Mohomete. I pirangi ahau ki te haere kia kite i aua tangata e karakia ana kia mohio ai pehea ai ta ratou tu, ta ratou koropiko ranei. I pohehe hoki au e haka ana te iwi nei, e ngangahu ana, e oriori ana, e patere ana, e ngeri ana, e aha ana ranei. Ko te ahua katoa hoki ki taku whakarongo atu e penei ana ratou. Kaore hoki i ko atu i te huihuinga maori nei e waiata ana, e haka ana, e aha ana. Ka whakaawatea raka katahi ano ka mutu. Ki taku whakarongo atu rite tonu nga rangi ki nga rangi maori. Ka haere ano tona kaiarihi a ka mea ake te nuinga, ronaki tonu te waiata me he ngaru e whati ana ki uta tetahi i muri i tetahi. Hoki rawa mai oku whakaaro ki te wa kainga nei. Kei te ono tekau miriona kei roto i tenei momo karakia. Ka mohio ai tatou kei te pakari tenei karakia i runga i te nui tangata tonu, engari ko nga whakaakoranga e koititi ke ana i ta te whakapono Karaitiana.

Nuku peka atu i te rua miriona tangata kei roto i te whakapona o Buddha engari ko te nuinga o enei kei te taha tonga o Java whakawhiti atu ki te Moutere o Bali. Kei reira ona whakapakoko. Kei etahi wahi ano ko ona Temepara ina te nunui whakamataku ana ki te titiro atu. Ehara i te mea he temepara rawa e karakia ai te tangata i roto. Ko te ahua noa iho o te temepara hei whakaatu he pera o ratou whare karakia i Inia me ko atu. Ko enei hoki he kohatu katoa puta noa puta noa. Tona tikanga i whakapukaitia tena mea a te kohatu e 50 putu nuku atu te teitei; engari ko waho i whakapaipaitia huri noa. He porotiti te ahua, whakakoi atu ai ki runga, penei me te potaka kua hurihia nei a raro ki runga. Ko te mea miharo rawa, kei runga kei te Temepara nei te tohunga o te iwi nei ki te whakairo. Tona whakapono, ana tikanga, tona korero mai ano kei roto katoa i nga whakairo. Kati i konei enei korero. Tera e taea te ki i ahu mai te whakairo maori i konei? He korero nui tenei. Taria tona roanga atu.

Ko te tokomaha o nga Karaitiana kei te nuku atu i te rima miriona o roto i te iwa tekau miriona tangata o tera whenua. Ki taku titiro tera e tokomaha haere tonu atu i runga i te kaha o nga kaiwhakahaere, i runga i te pai o nga karakia; e whia ake nga whare karakia Karaitiana kei reira me ona paipera karaihe, mo ona kura ratapu. Ko nga tino hohipera kei reira kei raro i te mana o nga Hahi Karaitiana tae atu ki nga kura. Miharo ana te mahi a nga Hahi nei ki te whakato i te matauranga o te ao, o te Atua ki roto ki te tangata. Ma konei atu te huarahi o te whakapono Karaitiana ki nga tangata karakia whakapakoko. I te pai ano o nga mahi, he ahu mai hoki i te tinana tonu o te Karaiti. Apopo a ka tapuatu te whakapono o Mohomete tae atu ki etahi atu o nga whakapono horihori.

Tekau ma tahi to matou ropu i haere nei ki Indonesia. No etahi o o Hahi e mahi nei i Niu

(Continued on page 49)

 

off, the congregation would join in, all in unison like the waves coming in one after the other. My thoughts flew back home to our own elders and experts. There are about 60 million people in this religion. We realise then that numerically this religion is very strong, but by Christian doctrine and standards it deviates from the truth.

Just over two million people belong to the Buddhist religion but the greater number of these are confined to southern Java right across to Bali. There you will find its idols. In some parts you will find its temples of huge proportions, frightening in appearance. These are not temples in the real sense of the term, where people go in to worship. They are just imitations designed to show that their temples of worship in India and beyond were shaped like that. These ones were just masses of stone, entirely. It appeared that stones were heaped up to a height of 50 feet or higher; but the outside of them were so arranged so that they all looked beautiful and impressive. They were all round and rose up to a point at the top, like a top turned upside down. What is most interesting about them is the fact that the carvings and the art show the genius of the old Indonesians. Their history, their religion and their customs are incorporated therein. I need not say any more, but might I ask the question: is this the origin of the Maori Carving as we know it in this country?

Out of a population of 90 million, there are only about 5 million Christians in this country. From all appearances, it is likely that there will be more as time goes on, mainly because the leaders are most able and full of enthusiasm; also, the form of worship is very good. One only has to look at the number of churches, the number of bible classes run by the young people; and there are Sunday schools and the strong evangelistic movement. The best hospitals and schools are run by the Christian Churches. The results of secular and Christian education are simply amazing. It is by these means that the Christian Church is making inroads into the heathen world. This is quite understandable considering the excellent work that is being done and helped by the grace of God through Christ. The collapse of the heathen religions is inevitable.

There were eleven in our group which visited Indonesia; representative of the Anglican, Presbyterian, Methodist and Salvation Army churches. The main purpose of the visit was to see what progress the Christian church was making there; was the progress strong or weak? It is really strong, it is hard to describe. What a wonderful thing it would be if we were as strong and as co-operative here in New Zealand. Some of the Ministers in the political Administration are Christians. President Sukarno, though a Moslem, is a great friend of the Christian Church. In one of his public addresses he said this: “Give me ten Christians to help me rule this country, I shall be content, and my joy and happiness cannot be measured.” This is a wonderful statement. Greetings.

One of the lecture courses often given by the late Dr Maharaia Winiata was about the Coming of the Maori. Without taking any particular view himself of Maori origins, he used to stimulate discussion among the people and he used a Maori text, written by himself, for a course of six lectures. This course is now being reprinted by permission of Mrs Winiata and the Auckland Council of Adult Education. After each section of his story, Dr Winiata put a number of questions for discussion with his groups. These questions have been left in the text.

TE KAUPAPA KORERO TUATAHI—TE TUPUNGA MAI O NGA PORONIHANA
(POLYNESIANS)

TA TE MATAURANGA PAKEHA

He maha tonu nga korero whakamarama a te matauranga Pakeha i te tupunga mai o te Rangi, o te whenua me nga mea katoa. Tenei tetahi. I makere mai tenei ao he maramara no te Ra, ka porotiti i te takiwa. No te mataotaotanga o te maramara nei ka kapi katoa i te wai. Ka noho tetahi kakano moroiti iti rawa i roto i te wai, ko tona ingoa he Amoeba. Na te manawa ora, na te wairua ora i roto i taua kakano ka tupu haere, a ka puta nga otaota nga rakau, nga manu, nga kararehe, me te tangata kia ki katoa te ao i aua mea. He patai? (1) No hea taua kakano? (2) Na wai i whakanoho ki reira? Heoi he kimihanga, he rapunga na te Matauranga Pakeha i te tupunga mai o nga mea katoa. Engari ka ahua rite ano ki ta te Maori—he whanau kotahi nga rakau, nga manu, te ika me te tangata. Ko tetahi whakamarama ano a te Matauranga Pakeha—ko te kohanga o te tangata kei Ahia. Ko te ingoa tawhito o taua waahi ko Paparonia (Babylon): ko Peketete (Baghdad) te ingoa i tenei ra. (Tirohia te Mapi). Kei raro i te mana o Pahia (Persia) inaianei. Kei reira etahi awa ko Iuparaiti (Euphrates), ko Taikinihi (Lignis), kei te taone o Peketete te hononga o aua awa. Ko te kohanga i tupu mai ai te tangata kei te koawawa e piri atu ana ki Iuparaiti awa. I kona e noho ana te tangata, e whakatupu ana i a ia mo etahi whakatupuranga maha tonu. No te tupunga ka timata te wehewehe haere o nga momo tangata. Kaore e tino marama ana he aha ra i wehewehe ai te momo tangata.

E toru nga wehewehenga o te tangata i kitea i reira koianei ona ingoa:

I.	Ko te Nikoraiti (Negroid).
II.	Ko te Mongokoroiti (Mongoloid).
III.	Ko te Iurupoiti (Europoid—or Caucasians).

Ahakoa ra kua kuhukuhu haere ke enei momo tangata ki roto i etahi, a kua whakaranu hoki te toto, ka mohiotia tonutia o ratou kawei i roto i nga iwi tae mai ki tenei ra. Ko enei nga tohu:

I.	Nikoraiti—He mangu te kiri, he nunui nga pongaihi, he parehe te ihu, he koroaroa te mahunga, he koromingomingo nga makawe.
II.	Mongokoroiti. He paraharaha te mahunga, he paraha te kanohi, he torotika tonu nga Makawe, ko nga karu he kukuti.
III.	Iurupoiti. Te tuturu Iuropoiti kaore i pera i te Nikoraiti, i te mongokoroiti ranei. He koroaroa, a he paraharaha tonu nga mahunga. He kiritea, he urukehu, a he pumangu ano te kiri. Kaore i a ia te makawe koromingomingo, te ihu kutere o te Nikoraiti, kaore hoki i a ia te mata paraha me nga karu kukuti o te Mongokoroiti, He Iurupoiti—te Inia, te Pakeha me nga Poronihana, ara tatou te Maori. Ka teina ai te Pakeha ki a tatou.

No roto i nga mano tau ka marara te tangata i taua kohanga. Ko nga Nikoraiti i heke ki te hauauru, etahi ki te tonga ki Awherika. Ko etahi ano i huri ki te rawhiti, ki nga tahataha o te moananuiakiwa (Pacific). Ka haere iho ano etahi ki te Malay Peninsula, Andaman Islands, Philippines, New Guinea. No muri mai ka heke iho nga iwi a Ahitereiria—ehara ratou i te Nokoraiti, Ko etahi o nga Nikoraite i heke mai ki Papua, ki Whiti (Fiji).

Ko nga Mongokoroiti i heke ki nga takiwa o Haina, o Hapani. Ko etahi i heke Whakarunga, Whiti atu ana ki Amerika ko nga tupuna ratou o nga iwi o Amerika.

Ko nga Iurupoiti i heke etahi i Iuropi (Europe) ki Ingarangi, ki Tiamana ki era waahi. Ko etahi ki Inia, ki te taha hoki ki runga o Awherika.

I te wehenga mai o tetahi manga o te Iurupoiti i te kohanga, ka heke mai ki India, a ki raro iho nei (Tirohia te mapi) ia ratou e noho ana i raro nei ka whakaranu nga toto ki te Iwi heke mai o nga takiwa o Haina. Ka Whakaakona ki te kaupapa o te sextant—ara matauranga ki nga tohu arahi waka. Ka timata hoki te iwi nei ki te hanga waka mo ratou, he ririki nei hei hoenga mo ratou i nga awa moana e wehe ana i nga motu tatatata tonu. Ka ahua roa haere, kua mohio rawa ki te arahi waka i waho i te moana. Ka akina mai e nga iwi haere mai o te tuawhenua—ka timata te whai i nga ara moana. Ka ngaro haere te ingoa whanui—Iurupaiti i a ratou—ka mau mai ko te ingoa—Poronihana. Ka mahue nga motu e mohiotia nei ko Indonesia ko te putanga mai tena ki te Moananuiakiwa (Pacific) (Tirohia te Mapi).

E rua nga ara i whaia ai—ko tetahi i rere tonu ki te Moutere o Hawaii—ko tetahi i topiko iho ki Hamoa, ki Tonga. Ko te huihuinga ano ko te puku o te wheke—ko Tahiti. Imuri rawa mai ka marara te iwi nei te Poronihana ki nga moutere

maha o te Moanahuiakiwa—tae noa mai etahi morehu ki Aotearoa nei—he Maori te ingoa.

Na te Rangihiroa, me ona hoa, tenei Whakataki korero. I ahu mai nga Poronihana i Ahia, ki Inia, ki Inohinia (Indonesia) ka pakaru mai i reira ki te Moananuiakiwa.

ETAHI KORERO ANO, MO TE
TUPUNGA MAI O NGA
PORONIHANA

Ko te Haahi Momona tetahi iwi e kaha ana te marama o nga whakaatu mo te tupunga mai o iwi Poronihana. E tikina ana nga korero i te Paipera a i te Pukapuka ano hoki a Moromona. No te whanau o Iharaira nga Poronihana, i heke mai i te Whenua i mua noaatu. Ka noho mo tetahi wa i Ihipa, ka mau i a ratou etahi matauranga o Ihapa. Ka whakawhiti i te moana whero. Ka heke haere, a, ka tae ki te taha o te Moananui—(the Pacific) ka arahina i te moana, u rawa atu ki Amerika. Ka tupu i reira, ka huihui ki te takiwa o Panama. He iwi i taea to hohonutanga o nga matauranga o aua wa. Kua keria o ratou taone nunui me o ratou whare nunui.

Tera tetahi tangata no taua iwi, he mahi kaipuke tana mahi. I rere ki te moana ka mau i te tupuhi, ka whiua e te moana, ka ngaro atu. Koianei te mutunga o te korero i te pukapuka a Moromona. No muri nei ka tikina atu taua korero, ka honoa atu, i runga ano i nga poropititanga tawhito tenei na hoki, i u taua tangata i ngaro ra ki Hawaii, ki tetahi atu ranei o nga motu o te moana, ko ia te tupuna o nga Poronihana. Ko tona tikanga ra, i ahu mai nga tupuna o nga Poronihana i Amerika.

He patai

(1)	Ko wai te ingoa o te tangata hanga kaipuke nei?
(2)	Ka tika ranei te kukume rawa atu o te korero o te pukapuka a Moromona?
(3)	Pehea te tawhiti o Amerika i Hawaii, i Tahiti?
(4)	Pehea te rere a te ia, me te pupuhi o te hau o te moana?

Tenei ano tetahi korero hei tapiri atu mo tera i runga nei. Tera tetahi tohunga no Nowei (Norway) ko tona matauranga he whai haere i te tupunga mai o te tangata. Ki tona whakaaro i ahu mai nga tupuna o te Poronihana i te Motu ki te tonga o Amerika, ara i te takiwa ki Peru. E marama ana taua whakaatu mo etahi iwi i mua noa atu i noho i Amerika. He iwi matau, mahi ahuwhenua, hanga tikanga nunui hoki. Ekitea ana ona temepara, me ona taone i tenei ra tonu. He iwi ke nana i whakaeke mai tenei iwi, na ka patua, ka mate. Kotahi te rangatira i ora ko Kou-tiki tona ingoa i rere ki te moana. Ka maharatia ko ia, ana ko ratou te tupuna o nga Poronihana. Ko aua iwi i heke mai i te wa neke atu i te 1500 tau ki naianei. I te kaha o te whakapono o taua Pakeha ko Te Motu ki te tonga o Amerika te tupunga mai o te Poronihana, no reira ka hanga ratou ko ana hoa, i te waka rite tonu ki nga waka o nga iwi i heke mai nei ki te moana. He mea poro rakau tonu ka hereherea, no 28 Apenira 1947 i rere mai ai i Karoa (Callao) kei Peru, na te ia i pana haere mai, u rawa mai ki Tuamotu i te 7 Akuhata 1947. E 4,300 maero te tawhiti o te whiunga mai e te ia, e toru marama e rere ana i te moana. Ko te ki a aua Pakeha, ka kite ai te ao, na te ia nga tupuna o nga Poronihana i mau mai ki nga Moutere. Ko te kahanga o tenei korero a enei Pakeha, ki ta ratou whakamarama; ara:

(1)	Reo: E ahua rite ana te reo o nga iwi tawhito a Amerika ki to te Poronihana.
(2)	Tikanga: Kei te rite etahi o nga tikanga.
(3)	Tiki: Kei nga Poronihana tenei ingoa a kei Amerika hoki.
(4)	Hua o te whenua.

Ko Peru te kainga tuturu o te Hue, o te Kumara. Ko te ingoa o te Kumara ki reira he Kumar.

Ka waiho ai te korero o te Pukapuka Moromona, me te korero a te tohunga o Nowei kotahi tonu ano—ara i ahu ke mai nga tupuna o nga Poronihana i Amerika—i te Whitinga o te ra, kaore i te Uru, i te toonga o te ra. Ka taupatupatu enei whakamarama ki ta Te Rangihiroa. Ko te tino tikanga me whanui ta tatou wananga i enei korero. Me kimi nga waahi kahanga o tetahi takotoranga, me nga wahi kahanga o tetahi, ka mutu ka ata tatari ai. Kaua tatou e mea, ka mau tonu ahau ki taku ahakoa e kite iho ana ahau i te he, Heoi kei nga kahanga, kei nga ngoikoretanga ano hoki te titiro tika.

Kua pau ra te whakaatu i nga kahanga o te korero mo te haere mai o nga Porohina i Amerika. Tenei nga kahanga o ta Te Rangihiroa, i ahu mai i Ahia, ki Inia, ki Inonihia, ki te moananuiakiwa.

(1)	Nga Korero tawhito a Nga Poronihana: Ko te tangi o te korero i ahu mai nga tupuna i te uru, i te toonga o te ra, a i heke ki te whitinga mai o te ra. Kei nga poroporoaki ka mihi ki te wairua e hoki ana whakateuru ki te hinganga o te ra.
(2)	Nga motu nohanga. Mehemea ka whaia haeretia mai i Malaya ka kitea nga ingoa Poronihana, nga huihuinga tangata e patata mai ana. (Kei tetahi ano o nga pukapuka nei—Kei nga Korero mo Hawaiki—ka whanui atu nga whakamarama.) Tetahi ano hoki, kei te noho tata tonu nga motu o te moana hei hoenga atu mo nga waka, kaore he motu e tawhiti rawa ana, i te timatanga atu, o ta ratou heke. No te tatanga atu ano ki Hawaii katahi ka kumea roa tia te moana. Haunga hoki te ara moana ki Hamoa, kaore e he te manawa kua tae atu ki te moutere, hei whakatatanga.
(3)	Te Reo. Kei te tino tata te Reo o Malaya, o Sumatra, o Java ki te Reo o nga Poronihana.
(4)	Te Kumara: He tika ko Peru te kainga tuturu o te Kumara. Engari e maharatia ana he mea mau mai na te waka, i rere atu ki Peru i Marquesas Island, ka muta ka

(5)	He tika ra he maha tonu nga tikanga, me nga kupu, a Nga Poronihana e rite atu ana ki o Amerika—engari he ahuatanga tenei e kitea ana i nga iwi katoa o te ao. Heoi kaore i tika kia waiho ko aua wahi e tauriterite ra tena iwi ki tena iwi, hei meatanga he iwi kotahi ratou. Kao e rite aua ano nga tangata katoa, ahakoa no hea, i roto i etahi o a ratou tikanga.
(6)	Momo tangata. Mehemea ka whaia i runga i te momo tangata ka kitea, he momo ke Nga Poronihana, he momo ke nga iwi o Amerika. He Mongoraiti nga Inia o Amerika, he Iuropoiti ke nga Poronihana.
(7)	Nga Waka. Ko tetahi korero pai tonu hoki, kaore he waka o nga moutere o te moana e tika mo te hanga waka rere i te moana, engari a Amerika he rakau rarahi. Otira me titiro i te hanga o te waka o nga moutere. Herea ruatia ai te hanga o nga waka. Tetahi ahakoa ririki nga waka I tenei ra e taea ana te hoe ki waho i te moana, i te toa o te tangata i te matau hoki ki nga tohu o te rangi me o te moana.

HE PATAI

(1)	Pehea ta koutou ako wananga i enei whakamarama, a te Pukapuka a Moromona, tohunga o Nawai, me ta Te Rangihiroa?
(2)	Ka ahei ranei tatou ki te tango i nga korero o nga Karaipiture hei hitoria tuturu? Ko tena ranei te kaupapa o tenei mea o te karaipiture he whakaako i te Hitoria?
(3)	He tohu Nikoraiti, Mongokoroiti ranei kei a tatou kei te Maori?
(4)	Pehea nga korero a o tatou tupuna Maori mo te tupunga mai o te tupuna Poronihana?

(continued from page 44)

Tireni. Ko te tino take o te haere he titiro i te ahua o te Whakapono Karaitiana; kei te kaha, kei te ngoikore ranei. Kei te kaha, kaore e taea te korero. Mehemea e pera ana te kaha me te mahi tahi o nga Hahi o Niu Tireni nei kaiwhea mai. Kei te manaakitia te whakapono karaitiana e te Perehitini o Indonesia. Ko etahi o nga Minita o te Kawanatanga he karaitiana. He mea miharo tenei, i runga i te mea ehara te Perehitini (Sukarno) i te karaitiana; no te Whakapono ke ia o Mohamete. Nana tonu te korero i te aroaro o tona iwi: “Homai kia tekau nga karaitiana hei awhina i ahau ki te whakahaere i tenei whenua, ka tino tatu toku ngakau, kaore e taea te whawha te hohonutanga o toku koa.” He korero nui tenei. Kia ora ano koutou. Taria te roanga korero.

situations were calmly ignored. The old fire was more restrained and channelled into a more useful purpose. To me this new personality was a direct consequence of the realisation that the battle for peace was not a physical one but rather called for the use of tact diplomacy and finesse.

I was also very impressed with the strong feeling of Maori nationalism present among all the speakers at every formal gathering. One's thoughts could not but help straying to those days when these men were facing an enemy determined to exterminate the races of the world in its endeavour to impose the master race upon the face of the earth. Speaker after speaker for instance, hammered the theme of the welfare of the Maori people. Parochialism was forgotten in the endeavour to view the problems at the national level.

It is only natural to concede that such ideals can only be expounded by men possessed with true feelings of leadership. The Maori people need not fear the death of leaders. They were there in plenty. In the many who had occasion to debate topics, there was ever present a full consciousness of need for qualities of leaderships, leadership so badly needed at all times. These men were leaders in their respective communities. They tackled their problems as such, they spoke as men of experience, experience backed up by the knowledge gained in peace and war. They impressed as leaders. I say here again that I cannot dissociate Maori leadership from the training ground in the field of war.

These men, too, proved that no Maori can best express the innermost feelings of his heart or his hinengaro except through the medium of his mother tongue. It was one of the revelations of the reunion. Many of the speakers whom I first met thirty or more years ago had shown little inclination then to adopt their own language. Yet, here they were, enthralling the listeners with fluent picturesque Maori, passionate, sincere, convincing. One was lifted into the heights of inspiration through the example of these leaders.

It was noticeable too that where a question affected the welfare of the people as a whole, the need for solidarity was ever present in the minds of all. Thus it was when the proposition to urge the government to form a separate Maori Unit within the framework of the New Zealand defence system was mooted, wild scenes of enthusiasm broke out. There was no need to debate the question. It was already evident in the unanimous, spontaneous expression of acquiescence displayed that the matter had reached the hearts of all.

The men were alive to possible red herrings cast into the combat field by the critics, “Segregation?” queried one ex-commander with heat. “This is not segregation, it is plain commonsense.”

He had accurately weighed the feeling of the meeting. “Did not the authorities agree to the formation of Maori Battalion in World Wars I and II? Was it segregation then? Did not Sir Apirana say “Your martial forbears will march, eat, sleep and fight with you?” How best can the Maori people unite itself against a foe except through a fighting unit of its own?”

In the last world war, reminded one speaker, a united Maori people gloried in the exploits of their sons, and gave them an inspiration to maintain it, to fill the gaps, even to the last.

Would it be wrong to point out, said another,

that the proportion of Maori in the armed forces today per head of population is greater than that of the Pakeha? At least we are fully conscious of our obligation to the defence of the world's ideals? Surely, he concluded, we have proved our right to have our own way in this matter.

Thus it was, at the Executive meeting at Hastings on the 28th of July last, the President of the 28th Maori Battalion Association Kuru Waaka, the Secretary, Monte Wikiriwhi and I were delegated to place our case before the Minister.

The concluding dinner was a memorable one. Two highlights in my opinion made it so. Peta Awatere proposed the toast to absent friends. We were with him to a man. He struggled, unlike him. We knew why. Ws sympathised, but we souldn't help him, so overcome with emotion we were. We, too, wept as he did.

The singing of that evergreen hymn, “Au e Ihu tirohia,” left very very few, if any, dry-eyed men in the hall. We did not finish the hymn. It brought back the memories of those who were present with us only in spirit, whose bodies now enrich the foreign fields in peace.

We came away from Rotorua inspired by the knowledge that we had achieved something. That something could well be the strengthening in our resolve to continue to fight for peace through peace.

ON THE DAIRY FARM

Haymaking will be the main subject in the minds of most dairy farmers at this time of the year, so I will try and cover a few points in the storing and care of hay following the harvest of this crop. The harvesting of a good crop of grass is a very important task, for good hay is invaluable to the dairy farm in the winter time.

Today, most farmers have their crop baled and when travelling through the country I see hundreds of tons of baled hay which has been poorly stacked and poorly covered. This allows the rain to get in and the hard work of the farmer together with the cost of harvesting is literally wasted.

I cannot emphasise too strongly that it is fatal to feed out mouldy hay to dairy cows. It is even wiser to burn this poor quality feed and if no other hay is available on the farm, it would be prudent to buy some good quality hay rather than feed out this rubbish. But all this can be avoided if care is taken beforehand to have a hay barn or shed erected in which to store your baled hay.

There are various types of hay barns which can be erected in a short time and the cost of these barns is within reach of all farmers' pockets. In fact the value of the hay saved during the first year will almost pay for the cost of one of these barns, so be wise now and have one erected near or in your hay paddock and don't let this year's hay get wet and become useless.

Hay fires in stacks and hay sheds are numerous on farms every year and the cause is not often known and heavy losses usually result. Sometimes hay is stored in the same shed as farm machinery and tractors and this can be a most dangerous practice. A spark from the exhaust from a badly tuned tractor or truck engine can start a fire. Cigarette butts are another cause of hay fires and care should be taken not to allow smoking near any dry hay.

Topdressing is the next important task and the butterfat production from your farm for the next season will depend a good deal on the vigour and composition of the pasture during next spring and early summer. For best results, autumn topdressing should be done as early as possible to encourage the growth of clovers. All dairy farmers know that clover is essential in their pastures to feed and encourage the growth of other good grasses. If clovers are not evident in the pastures, a couple of pounds of clover seed per acre should be mixed with the Autumn topdressing, as otherwise a great deal of the benefit of this topdressing will be wasted. The fertilizer requirements of most soils are known by the farmer but if they are not known, the farmer should seek the advice of his local Department of Agriculture represenetative. This officer can advise him whether phosphate, potash, sulphur, lime, or one of the many other elements or a mixture of these is necessary to get the best results from manuring.

ON THE SHEEP FARM

The majority of the early and single lambs will have been sent to the works by now, so what is the best thing to do with those that are left? Tests have proved that it is advisable to shear these lambs and wean them early. Shorn lambs do better and fatten quicker than those unshorn. Other advantages of shearing early are the elimination of unnecessary losses through being caught up in blackberry or other rubbish and also the risk of fly strike. The weaned lambs should always be given the pick of the pastures and the ewes can be grazed on the rougher part of the farm until some weeks before being prepared for tupping. The preparation for tupping is most important.

The farmer will have by now culled his ewes for age but there will be still odd ewes in his flock which will need to be culled also. When fly crutching, care should be taken to examine each ewe carefully for defective udders. Management of the ewe flock just prior to and during mating will set the maximum lambing percentage of the flock.

Two-tooth ewes require special attention and treatment and if these sheep are carrying a heavy fleece they should be shorn some two weeks or more prior to being put out with the ram. These young ewes should be kept separate from the main flock and they should be mustered into a corner at every opportunity and held together for say a half an hour at a time. If this is done, it will enable the rams to work through the mob and catch any shy breeders. If this attention is given to the flock, a greater percentage of lambs should be the result.

⋆ ⋆ ⋆

Among early life members of the Maori Education Foundation are the Maori King, Koroki Te Rata Mahuta and Mrs Puhi Ratahi, President of the Ratana Church, both of whom subscribed to the foundation last August.

NEWS FROM WAIRARIKI

Bursaries and endowments totalling about £1,400 will be available to pupils of the three Rotorua secondary schools next year. The money comes from part of the income from land in the commercial area of Rotorua gifted by Ngati Whakaue many years ago for secondary education.

No school was ever built on the land donated by the tribe. The Ngati Whakaue appealed to the Hon. Mr Hanan last March to have the original purpose of the gift preserved and if the land could not be used for education, to see that the proceeds from it would be put towards that purpose.

It has now been decided that the money should be administered by the Rotorua High Schools Board of Governors. Most of it will go to building projects and providing extra amenities for the schools, but an appreciable amount will be distributed in bursaries which can be applied for by parents of pupils of any of the secondary schools at Rotorua.

One type of grant, to be known as the ‘Ngati Whakaue Endowment Bursary’, will be disbursed by the principal of each of the three schools to meet special needs of Maori scholars. Apart from these special Maori grants (probably about £85 each), a number of other grants are available to Maoris and Europeans on the same terms. These include grants to sixth formers who suffer hardship or want to pursue special courses outside Rotorua, bursaries for talented pupils proceeding to universities or other institutions of higher learning, substantial prizes for apprentices and study grants to college staff and old pupils.

⋆ ⋆ ⋆

Vigorous Maori clubs have recently sprung up at Taupo and Opotiki. At both, the main activities are hakas and action songs. At Taupo, some performances have already been held at fund-raising functions. At Taupo the president is Mr G. Rameka, secretary Mr T. Hoskings; at Opotiki the president is Mr W. O. Taki and the secretary Mrs J. Walker.

⋆ ⋆ ⋆

The Whakatane County Council has done a considerable service to the Maori people of its district by deciding to allow the subdivision of Maori land in the vicinity of Whakatane. The housing position of the Maori people there is distressing and the Department of Maori Affairs is now able to proceed with a major rehousing programme.

Although the Maori Land Court has power to make any partition orders it chooses, it cannot of course issue building permits and so the partitions are of no practical use unless the County allows the owners to build. Therefore agreement between Court and County is essential.

It must sometimes be difficult for the County to choose between its County Plan (which is very important for the development of the district) and progress in Maori housing. The Whakatane gesture has been popular with the Maori public.

LETTERS TO THE EDITOR
APPRECIATION

Sir,

I had to write to tell you how I love Te Ao Hou with all my heart. I have been receiving it for about three years through our local book store. I love collecting the names of the great people who have passed away and the wonderful knowledge I have received has given me a wonderful uplift in life. I loved the talk given by Rowley Habib very much. My children were thrilled when I read them the story of Wini Weka's joke. I am so grateful for this wonderful magazine. The story of Puhiwahine, Maori Poetess, is just wonderful. I am looking forward to learning about her whakapapa in the next issues. I never was interested in my own race. I was like the character in Rowley Habib's talk in No. 35. Now I am a Christian. I help to teach children, most of them Polynesian, all about the goodness of God, life and the beauty of the earth. I am proud of being a Maori and I shall always try to be worthy of belonging to one of the greatest races of people upon the earth. I have got so interested in the whakapapa of my people that the Te Ao Hou just thrills me to the core. I thank you very much for the wonderful Te Ao Hou and for what it has done for me.

Yours most sincerely.

Mrs Olive Ormsby, Panmure.

CONSOLIDATION

Sir,

I for one (and I believe I speak for many) am not prepared to accept the opinion of Kore Whenua, expressed in his article “The Improvement of Maori Land Titles”, that consolidation of fragmented titles is impracticable. That is to say, I would submit that it is not impracticable in essence, however futile it may have proved to be under the handling of our circumlocution office. Read A New Earth, by Elspeth Huxley, a study of land reform in Kenya, where native custom led to fragmentation very similar to that at present afflicting our Maoris, and see how 200,000 consolidations have been carried through in a very few years in the Kikuyu district.

Yours faithfully,

A. D. Mead, Auckland.

OLD MAORI MARRIAGE
CUSTOMS COME TO LIFE
IN SCHOLARLY ESSAY

Review by Jacqueline Sturm

Maori Marriage, an essay in reconstruction, by Bruce Biggs. The Polynesian Society Incorporated. 21/-.

Curiosity about the past can be satisfied up to a point by visits to libraries, picture galleries and museums. If you can spare the time, you may learn a little about “their” fish-hooks, weapons, tools, art, architecture, garments, ornaments, burial chests, and the long canoe riding at anchor in the sea of glass cases. But even then, you will be lucky if you can make more than a few wild guesses as to what “they” were really like in that time and place. Take for instance customs concerning birth, death, marriage. For information about such matters, we are dependent on the work of specialists like Dr Biggs, whose painstaking research and careful interpretations of available data are aimed at a reconstruction of the intangible past.

It would be impossible within the scope of this review to discuss fully all the aspects of Maori marriage which Dr Biggs describes with his scholarly pen, but a glance at the chapter headings and sub-headings will give you an idea of how wide he has cast his net and how carefully he has sorted out the catch. He begins by examining Maori attitudes to sex in general. ‘Sex was not restricted to any one department of life but rather permeated all aspects of it. Sexual symbolism is common in the decorative art and the mythology divides all of nature into male and female … No premium was placed upon virginity …. Sexual intercourse was not a sin, though it was often a social offence when it occurred between the wrong persons.”

Passing on to the range of marriage, Dr Biggs tells us that marriages within the hapu were the most favoured, that while most matches were arranged, “marriages stemming from tolerated liaisons were probably very common among those below the highest rank …. A usual way of announcing their intention to marry was for the young couple to remain sleeping late in some place where they would be sure to be discovered.' There seems to be considerable doubt about the practice of a marriage rite, but it was necessary for the whole community to be informed of a young couple's intention to form a permanent relationship, and to agree to the match. This was done by discussions preceding the marriage followed by a formal handing over of the bride, but in the case of an irregular marriage a satisfactory agreement was reached only after the aggrieved family, usually the girl's, had sent a taua muru (quarrelling party) against the other family, demanding compensation. “It is not as if a woman were a thing of small worth. Remember that food comes from the sea, sea-food from the net, and man from woman.” It was a decided asset for a wife to come of a wealthy family or hapu, especially if her husband's position demanded lavish entertaining and hospitality. What was hers was also his. “Chiefs of importance possessed more than one wife.” Dr Biggs quotes an early observer as saying, “the chiefs take them rather for their manual services than for the charms of their persons or the endearments of their society.”

In the chapter, Marriage as a Procreative Institution, Dr Biggs gives us some extremely interesting accounts of the rites and ceremonies associated with conception, pregnancy, and birth, and it includes the author's translations of some of the spells used on such occasions. This is part of the Hine-te-iwaiwa spell for cases of difficult childbirth—

“A child of whom?

A child of idle amusement.

A child of whom?

A child of adultery, of illicit liaison …”

It was believed that difficult childbirth was due either to some breach of tapu or to adultery, and until the woman had confessed the name of the true father and his genealogy had been recited, the child would not come forth. It must have been a rather grim business for all concerned. Children were usually welcome and shown much affection and indulgence, a fact commented upon by some of the early missionaries whose memories of their own Victorian upbringing would no doubt be very different. Marriage could be dissolved by desertion, because of adultery, and of course by death. “It was not unusual for widows to commit suicide in their excessive grief … husbands might commit suicide on the death of a wife, but I have found no record of an instance.” Remarriage was expected of widows, and it was possible, too, for deserted or deserting wives, providing that they weathered the storm.

Dr Biggs completes his study with an appendix in both English and Maori, written by Wiremu Maihi Te Rangi-Koheke of the Arawa tribe about 1850. It is a detailed account of courtship, liaison ending in an irregular marriage, a taua muru, pregnancy, birth, and the associated rites. Here at last is what we have been searching for, the lost

past recovered and “they”—the true and only owners of those museum goods—brought to vivid life, speaking and moving across the printed page. It is not clear if Dr Biggs is the translator, but whoever it is should be commended for such a masterly piece of prose.

Apart from being a rare source of information about Maori marriage customs, Dr Biggs' book is an exercise in social anthropological research based on certain theories and hypotheses. It is, as the sub-title tells us, An Essay in Reconstruction. Dr Biggs is not, thank heaven, one of those anthropologists who are apt to turn up their noses at any data which has not been dug up, cannot be carbon-dated, or neatly labelled and mounted. In his opening chapter, Dr Biggs stresses the value of accounts by early observers (both European and Maori), myth and legend, historical tradition, poetry and genealogies, as source material, and discusses at some length how such material can most profitably be used. With his training in linguistics (a Ph.D. at Indiana University and field work in the New Guinea Highlands) and his knowledge of the Maori language (the first teacher of the Maori language in the University of N.Z.) as well as his anthropological training, Dr Biggs is uniquely equipped to draw on such material. Some of the Maori texts quoted have not been translated into English before, let alone used as a guide to the structure and dynamics of Maori society. It must be said, however, that Dr Biggs' verifications of theory, method and source, couched in technical terms and involved syntax, may prove difficult and exasperating to the reader who is primarily interested in learning what Maori marriage consisted of rather than how the author tackled his job. On the other hand, the book is the first of a series of Monographs on Maori culture published by the Polynesian Society, and should be accepted as such. It will be of inestimable value to students in the field, and it is to be hoped that the authors who complete the series will be able to maintain the high standard set by Dr Biggs.

⋆ ⋆ ⋆

Mr Whatarangi Winiata, from Otaki, who studied for an advanced accountancy degree in Michigan, U.S.A., under a Rotary scholarship until last July, came for a flying visit to New Zealand this winter, addressed a number of Rotary Clubs throughout the country, left for Michigan again for a further two years under a Ngarimu scholarship to do a doctorate in the field of business administration. It is perhaps less well-known that before departing he added further to a notable career by marrying Miss Frances Winifred Aretama, granddaughter of Tokoaitua Morrison. This charming young lady was a Rotorua representative basketballer for five years and won North Island selection. She has gone to Michigan now with her husband.

DECISIVE HALF HOUR

The first half ended 0–0 and it was not until about 15 minutes after the interval that the first points were scored. From a scrum just inside the Maori half the ball went out to Lacaze on the left wing for France; he moved to about the Maori 25 and centre-kicked, to where Domenech, Crauste and Moncla charged; from the ensuing pack Moncla dived across and was awarded a try. Albaladejo attempted to goal, but the kick was disallowed. (The circumstances regarding this attempted conversion are still discussed today and there is no doubt that injustice is bound to occur occasionally unless a way is found to overcome the language difficulty.)

This score by the Frenchmen (3–0) seemed to make the Maoris try harder. First Walsh, then Yates made a break and always there was the relentless driving by the Maori forwards. About 7 minutes before the final whistle, from a scrum 15 yards from the French line and to the left of goal, the ball came back to half-back Marshall, a long almost balloon pass to Herewini, who, finding the way blocked, stopped and threw a long pass to Walters, travelling at speed on the blind; Walters moved through a gap towards the corner play, drawing the defence as he moved; then Ransley moved up on the inside of Walters taking a reverse pass at speed and dived over for what the crowd at McLean Park thought was one of the finest tries ever. This was what the crowd had been waiting for; hats, coats, papers were thrown into the air as the people acknowledged their team's effort. With the score now 3–3, everyone settled to watch Walters attempt to convert from about 3 yards from the sideline. It seemed too much to expect from this North Auckland art

teacher. Then suddenly the flags were up; pandemonium broke loose—we were leading 5–3 and about 3 minutes to go. Maori Rugby had been reinstated; we had beaten the Frenchmen.

FORWARDS WON THE MATCH

Press criticism on the game has been in my opinion unnecessarily severe. I do not think the game was unduly rough and I think the key to the Maoris' victory was that they had the fitter and stronger forward pack. The dominating feature of the match was the tremendous drive exerted by the Maori forwards. Maniapoto, the lineout anchor, fiery and fast, was always a threat to the Frenchman; Nathan and V. Yates, both superbly fit men, constantly harassed the French back line, and always looking for an opportunity to turn defence into attack, Wordley solid and dependable at all times, Piaka, Koopu, Walker and Porima all contributed to making this one of the mightiest Maori forward packs for many years.

The back lines were fairly evenly matched, but Walsh and Thompson made some penetrating bursts, with the few opportunities that came their way. Walsh and Walters were perhaps the pick of the Maori backs, Walsh, the Captain and perhaps the youngest “old” international Rugby representative ever, doing grand work on cover defence, while Walters, ever reliable as the last line of defence, showed his prowess was not confined to orthodox fullback play. Ransley and Yates showed dash on the wings and were always sound on defence. The link between Marshall and Herewini was not always sound, but they too showed great determination, especially on defence.

The match was truly an effort by the Maori team to regain the prestige which had slipped during the South African and British Isles tours of New Zealand. They tried tremendously hard at all times and succeeded, not by brilliant back play, but by determination and dedication to a task, which many thought was beyond them. Those of us who made the trip to Napier will always have vivid memories of this second encounter.

A reunion was held late in October to mark the thirty-year anniversary of Tawera Maori School whose roll has now 190 pupils.

⋆ ⋆ ⋆

The great East Coast mountain Hikurangi is now known to be exactly 5,753 feet high—the fifth highest in the North Island—the four higher ones being Egmont, Ruapehu, Tongariro, Ngauruhoe.

⋆ ⋆ ⋆

A £12,000 university scholarship is to be established as a memorial for Dr Maharaia Winiata. It will be worth about £600 a year and will be devoted to furthering studies in Maori sociology or education. Students must be of Maori descent to qualify for the scholarship.

The decision to set up this scholarship was taken at a conference of Maori leaders in Auckland last July. It is supported by Maharaia's home people at Judea; organizer of the appeal is Mr John Waititi, supported by a twelve man committee appointed by the conference.

A CAKE FOR CHRISTMAS
A NEWCOMER TO TRADITIONAL FOOD

An iced cake seems an integral part of the food prepared for Christmas. Foods pictured as belonging to the traditional British Christmas are usually turkey, with attendant stuffings, plum pudding regally ablaze, and crowned with holly, mince pies and a large decorative iced fruit cake. Strangely enough, although there is tradition relating to much of this type of food, the Christmas cake is a relative newcomer; it appears to owe its existence to the need at holiday time for a cake that keeps well, cuts well, and fits in with the general pattern of rich foods. Christmas cake probably came into being as the necessary standby for the housewife harassed by unexpected holiday visitors, and is a cake equally suitable to serve with a glass of wine or a cup of tea.