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No. 38 (March 1962)
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TE AO HOU
THE MAORI MAGAZINE

the department of maori affairs March 1962

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published quarterly by the Department of Maori Affairs and sponsored by the Maori Purposes Fund Board.

printed by Pegasus Press Ltd.

subscriptions: One year 7/6 (four issues), three years £1. Rate for schools: 4/- per year (min. 5 subscriptions). From all offices of the Maori Affairs Department and from the editor.

editorial address: Box 2390, Wellington, New Zealand.

subscription renewals: If your subscription is expiring, you will find an expiry sticker on the wrapper of this issue. Please examine the wrapper carefully, and if the sticker appears on it, fill in the form and send it to us as soon as possible.

back issues: A few copies of issues 14, 15, 16 and 17 are still available at 5/- each. Copies 18 and following are available at 2/6 each. Issues 1–13 are no longer available.

contributions in maori: Ko tetahi o nga whakaaro nui o Te Ao Hou he pupuri kia mau te reo Maori. Otira ko te nuinga o nga korero kei te tukua mai kei te reo Pakeha anake. Mehemea hoki ka nui mai nga korero i tuhia ki te reo Maori ka whakanuia ake te wahanga o te tatou pukapuka mo nga korero Maori.

Opinions and statements in signed articles in Te Ao Hou are the responsibility only of the writers concerned.

the minister of maori affairs: The Hon. J. R. Hanan.

the secretary for maori affairs: J. K. Hunn.

editor: Margaret Orbell.

associate editor (Maori text): N. P. K. Puriri.

management committee: Chairman: B. E. Souter, Asst. Secretary.

Members: W. Herewini, M. R. Jones, W. T. Ngata, E. J. Shea, M. J. Taylor.

Te Ao Hou
THE MAORI MAGAZINE

Contents March 1962

Page
STORIES
The Visitors, Hineira 5
The First Day, E. S. Morgan 10
Show Us the Way, translated by Sid Mead 14
The Murder of Tarakiuta and Tarakitai 32
ARTICLES
The Howard Morrison Quartet, John Berry 3
Horoera School Goes to Auckland, M. A. Hiha 11
Maori and Pakeha in Palmerston North, Earle Spencer 13
A Northland Play Centre Tour, Gwen Andrews 19
Town and Country Planning 23
Taupo Meeting Discusses Planning, Kotare 24
The Arts of the Maori: A Review, K. Mataira 25
Carpentry Training Schools, E. G. Schwimmer 39
Kites Were Magic Once 35
Young Leaders' Conferences, E. G. Schwimmer 39
A History of the Ngati Wai, M. Piripi 43
Te Haerenga Mai o te Maori, M. Winiata 47
FEATURES
Books 52
Records, Alan Armstrong 53
Sport, I. P. Puketapu 55
Farming, W. J. Petersen 57
Gardening, R. G. Falconer 59
Crossword puzzle 61
Haere Mai ki te Tipuna 63

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Gerry Merito
Howard Morrison
Wi Wharekura
Noel King

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The Howard Morrison Quartet

by John Berry

Think of any shearing shed or freezing-works in New Zealand. A young Maori begins to strum a ukelele during “smoko” and sings a popular song.

“Isn't he beaut,” say his work-mates. “He ought to be on the stage. He could really go places.”

Could he? It's possible. But the truth is that it takes a lot more than the Maori's natural sense of harmony and rhythm to achieve fame, or even moderate success, in show business.

It takes concentration, self-discipline, will to work hard—and long, wearying hours of practice.

And it is against that background that the Howard Morrison Quartet from Rotorua has become one of the leading show business acts in Australia or New Zealand.

Their successes have included frequent television appearances in Sydney and Melbourne and in plush Australian night-clubs, a guest spot (on film) in the Dinah Shore TV show on the American NBC network, and tours with Lonnie Donegan, the Kingston Trio and the Everly brothers.

Because New Zealanders take Maoris' natural musical talent for granted, the Morrisons' astonishing progress in two or three years is inclined to be under-rated. Indeed, it is doubly to the credit of Howard Morrison, Gerry Merito, Wi Wharekura and Noel King that their precise stage movement and tight vocal harmony give an impression of being unrehearsed.

Howard Morrison is the group's leader in the fullest sense of the word. Quite often young singers get together for a talent quest or concert performance and then, after brief success, go their separate ways. It is Howard's personality and leadership that have held the quartet together as a closely-knit, happy unit since it won a Christmas carnival competition in Rotorua five years ago.

Howard, who was educated at Te Aute College, is proud of the Arawa blood in his veins and takes a keen interest in hakas and action songs. The group's recordings of Maori songs have always been in good taste, and on stage they avoid the pitfall of attempting to “Maori-ize” their act.

Before the lure of music drew him into show business, Howard was a lands officer in the Maori Affairs Department at Rotorua. He was also a keen Rugby player, following in the tradition of his late father, Tom Morrison, a former Maori All Black.

Despite the heavy demands on his time today—recording sessions, tours, rehearsals—Howard is still athletically minded, keeps fit with a strict schedule of exercises and never misses even a fleeting opportunity to visit his home town of Rotorua and to march off into the bush to stalk deer or hunt pigs.

Gerry Merito, whom American satirist Stan Freberg rated the best acoustic guitarist in New Zealand, learned his music in tragic circumstances. As a small boy, he contracted a bone disease in one leg and spent more than 10 long years confined to a hospital bed.

With time lying heavily upon him, Gerry quickly became an expert guitarist and spent hours entertaining his fellow-patients, accompanying himself in Maori and “pop” songs.

On his discharge from hospital, completely recovered except for a slight limp, Gerry joined the lands staff of the Maori Affairs Department and it was there that he became an inseparable companion (and musical partner) of Howard.

Apart from his vital guitar backing, Gerry is invaluable in the quartet as a comic lyricist. When it comes to a parody or a new twist to the words of an old song, Gerry has the answers.

Wi Wharekura is the only man who has joined the quartet twice. He was a foundation member, but left when the group made its first visit to Australia, to take up a teaching career.

At Auckland Teachers' Training College he studied art, but still found time for singing, and to become a champion hurdler. When the quartet returned from Australia, Wi rejoined and decided on entertainment as his life's work.

The “baby” of the group is Noel King. But though he is small of stature, he has a big bass voice which has been an important asset to the quartet. He says his hobbies are boxing and wrestling (‘but purely as a spectator’).

One of the most astonishing things about the

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The quartet hard at work in a recording session.

group's success is that they made ‘the Morrisons’ a household word in this country in an age of rock‘n’roll—without singing rock. While other young entertainers were enjoying a temporary teenage following by singing frantic numbers, the Morrisons built up an enduring support, not confined to any one age group, singing songs with wide appeal.

Their first big break came with an offer to tour New Zealand with Stan Freberg. Their second was a meeting with promoter Harry M. Miller over coffee in Auckland's plush Colony Club. Their chat led to a contract with La Gloria Records.

In Miller's first ‘Showtime Spectacular’ concert in Western Springs Stadium, the quartet sang to 20,000—the biggest show business crowd ever in New Zealand.

‘It was frightening,’ recalls Howard. ‘A huge sea of faces.’

Recording successes (among them phenomenal sales of the parody ‘My Old Man's An All Black’) and the first live telecast of a group in New Zealand followed.

They set out in 1960 on a ‘Show-time Spectacular’ tour of New Zealand that was cheduled to run five weeks and instead went a full 21 weeks, with packed houses all the way. No New Zealand group in history had displayed such song box office appeal.

In Australia, as a top-billing act with the Tivoli show ‘Nat's In The Belfry’, the Morrisons continued to win friends.

But perhaps the quartet's greatest triumph has been the fact that they have not allowed themselves to be carried away by success. During their long stay in Australia they wedged in every spare hour—and they had an extremely busy schedule—for rehearsal and study. All four studied at the Sydney Conservatorium of Music and Howard took lessons in voice production.

Because of this solid background of study and practice, the Howard Morrison Quartet is no ‘overnight sensation’ which is likely to fade suddenly from the entertainment scene. It is a polished professional act which will do credit to New Zealand, and to the Maori race, wherever it performs.

We regret the mis-spelling of a contributor's name in three of our past issues. The articles concerned were ‘Still Popular After Thirty Years’, the story of the Rotorua Maori Concert Party in our issue no. 36, ‘The Battle That Received a Name’, a short story in no. 33, and ‘An Appreciation of Maori’ in no. 26. All these contributions were written by Alan Armstrong, of Auckland, who is the co-author of the recently published book ‘Maori Action Songs’. Captain Armstrong has just returned from two years in Malaya, and is Adjutant of the Second Battalion of the New Zealand Regiment now stationed at Burnham. While in Malaya he was also director of the Battalion's very succesful Maori Concert Party.

This group was very popular in Malaya and Singapore, where it performed frequently on the stage, screen and radio.

Mr E. G. Schwimmer has now left the editorship of Te Ao Hou. He has edited this issue jointly with the new editor, who is Miss Margaret Orbell.

Miss Orbell, who comes from Auckland, has an M.A. degree from Auckland University. She has recently been teaching at Ngata Memorial College, Ruatoria.

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Three Maori university rugby players are travelling with the New Zealand University Rugby team to California shortly. They are Mr Mervyn Taiaroa, M.A., from Otago; Mr Quentin Tapsell, who is studying for his M.Sc., and is from Rotorua; and Mr Albert Orme, who was selected for the New Zealand Maori Team to play France.

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The Visitors

by Hineira

Our home was an old home that had withstood the many moods of the way-ward weather. Once it was my grandfather's home, but as he grew too old to manage it he gave it to my father. My father had it renovated with the help of the Maori Affairs Department. Then it became our very own.

The faults of our home were glaring and many, but when we complained to my father he firmly replied, “At least we have our own roof Live with relations of three generations and you'll soon realise how much better off you are now!”

A passage ran right down the middle of our home, dividing it into two. On one side were the sleeping rooms and on the other were the living rooms. My brothers, as they grew older, said that the house was badly planned and I agreed fervently. The back door opened to the sea, restless, boisterous and smouldering when it chose, and that was where the passage ended. The front door looked to the graveyard, and that was where the passage started. I did not like the front door at night. It flew open suddenly to those omnipresent tombstones, and when the moon sharpened the whiteness of the stones against the dark of the night I was filled with terror at the sight of those ghostly things. No! I did not like the front door.

My brothers had a different reason for their dislike of the house. Wind and rain often beat on our back door and forced their way in. And my brothers were ever at their mercy …

“Put up a lean-to on this side of the door,” says my mother. “That will keep the rain out.”

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But the rains came in.

“Find that old tank down the bank—the one that the school got rid of. We'll put it on the storm side of the door so that the rains will never come in!” orders my mother in desperation.

But the rains still forced their way in. Yes! My brothers did not like the back door.

Our sleeping rooms were generous, large in size. There were only three of these and there were twelve of us. Five brothers slept in one room. Thank goodness it was a large one. My two sisters and I slept in the middle room. The rest of my brothers slept in a two-roomed hut at the back of the house. My father and my mother had a room of their own at the front. It was the biggest of the rooms. My mother had most of her babies delivered there by my father, so they needed lots of room.

Out kitchen was our living room. We ate there. We sat and talked and laughed there. My father's brothers told stories there.

My mother called out home the ‘Wayfarer's Inn’. We always had our uncles and aunts calling in; to wait for a bus or a taxi to town; to eat a meal with us whenever they could. Sometimes my mother grumbled at the frequent visits, as she was always very busy, but more often she was greateful; for they always brought something to eat—a piece of meat, a bag of fruit or vegetables. They always liked the smells of her cooking, and they didn't mind if the kitchen was untidy.

Our kitchen was the best place of all. A huge double-sash window opened out to an orchard which was once used by my grandfather to keep his horses in. Then it was rescued by my mother so that we could see the fruits ripen instead of having them squashed by the horses. Just beyond the orchard was our hay paddock with its smells of warm summer grass and its glow of autumn brown. We were very fond of this window that opened to the orchard and all the mellowness of autumn and the freshness of spring. It was large enough for two to sit in. You could see all kinds of things in all kinds of weather. When the rains came, especially in spring, the trees glistened with water drops and at night the air was heavy with the scent of apple blossom. On warm days in summer the window was crowded with the red and yellow of ripe fruits, of early apples, plums and a few nectarines. Then, too, you could lean right out to wave to people riding on their horses, or just walking by.

We had what is called a sitting-room. But we seldom sat in it except when we had special visitors. My mother furnished it very lovingly. It took seven years to save up enough money for the furniture. When it arrived there was great excitement. The pakeha school teachers next door had to be consulted—about how to lay the congoleum square and how to keep the furniture clean. Oh, there were such a lot of things to be learnt. These people were used to congoleum squares and stuffed sofas and beeswax and chromium things. They showed us what to do.

The congoleum square was patterned in brown and gold. My mother would have had a carpet but that we couldn't afford. But when she saw the square she thought it was just as lovely and besides this would mean one floor less to scrub. On Saturdays we polished it with beeswax till it shone twice as new. The sitting room suite was green with touches of rust and gold. It reflected all its softness in the glow of the square. We loved to walk on the congoleum square. It was like walking on cool silk after treading on a bare floor. The chairs of the suite were covered with a rough cottage weave. They were springy and comfortable compared with the wooden chairs we had sat on for years and years. But we were not allowed to sit on them for long. My mother always had a fear that we would ruin them before we had important visitors to call.

Seven years had been a long time. The wall paper was faded. My mother had some ornaments and photographs of historic importance. We covered the walls with these, especially where there were patches of paper worn bare. Above the mantelpiece over the chimney we hung a portrait of our illustrious ancestor. He was my mother's pride and glory. He was a chief, so she said. I did not like his arrogant face chiselled into severity with fierce tattoo. I thought he was ugly and he frightened me. On the other walls were more ancestors of varying importance. They were the descendants of the chief in the front of the chimney. A patu of whalebone was placed on the wall nearest the passage. My mother said it would fetch fifty pounds if she sold it to an antique shop. But a pakeha told us it would never fetch a penny; for its value lay only in sentiment and not in itself, so he said. There were photographs of my father's family on the opposite wall to this one. His family was not very important. There was a pakeha among his ancestors.

Our house grew older, we grew older. The wallpaper faded even more. The suite lost its spring with the passing years. The kitchen paper peeled off and borers ate the floor. My mother complained a little, but my father did not reply. He was satisfied that the house was our own.

One day a telegram announced visitors. My father, in his vague way, had invited people to stay. They were pakehas—very old friends of his that were kind to him in the city. Never was there such a commotion! My father was delighted that they were coming to visit us. My mother was worried, anxious and annoyed with my father's hasty gesture.

She tossed and turned in her anxiety. It was not that she didn't like visitors. She loved to sit and talk. It was just that the house was not good enough for pakeha visitors to call. If they'd been Maoris it would not have mattered. Maoris were used to simple homes. But pakehas! She would never forgive my father for this foolish invitation!

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Our home was an old home…

Why! They had never seen our house with its faded wall paper and its borer-eaten floors. Whatever would they think when they came to stay? No decent beds! No congoleum covered bedroom floors!

“Trust your father to invite those pakehas! He doesn't care if they see my bare floors! He doesn't care if the bathroom tub is worn! I care a lot! ‘What a housewife!’ they will say. I have no nice things to show except my whale-bone patu and my ancestor on the wall.”

I felt sad at my mother's lamentations. I hadn't realised that she felt so deeply about the way the house looked. She had never complained as much before. Now that she had spoken I too felt that the house looked shabby. ‘If only we could sell the whalebone patu for some nice congoleum squares,’ I thought rather sadly.

My father remained unruffled during my mother's complaining. “My dear,” he said, “what do you want all these things for? I told Harold to take us as he finds us. I know old Harold will never notice what's lacking. Why! He's just like me. He doesn't know the difference between a carpet and a bare floor! I should never have asked him to bring his wife to stay, if I knew he couldn't sleep in our beds and share our little home.”

The day came. The house was scrubbed clean. My brothers milked the cows early and they brought home some cream. My mother baked some apple cake, some plum cake and delicious scented bread. The kitchen was hot and filled with smells of wonderful home cooking. We thought it was like having Christmas though it was now the middle of January.

They arrived just as the chicken went into the oven. My mother was very busy so she couldn't go to the door. My father, in his evening best, went out to greet them.

“Oh! How lovely!” said the lady friend. “I do like antirrhinums.”

My mother rushed out.

“Hello Mrs Hemi. What a lovely garden you have at this time of the year.”

My mother beamed from ear to ear.

“Tena koe,” she said, “I'm glad you've arrived. I do think it's so much worse expecting visitors, than when they do arrive. Come in and make yourselves at home.”

And they all came in, chattering and laughing as thought they were old friends.

We were watching from the back door. My brothers snorted in disgust.

“Hell!” said Hiri. “Didn't daddy say they're on their honeymoon on something? He must be

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bloomin’ near fifty and she must be about the same! Fancy being suckers at that age!”

But I heaved a sigh of relief, as I was pleased with my father's choice of friends.

“Never mind, it's much better than having a younger couple,” I said. “They won't expect so much or be too critical at that age.”

“Now who was worrying about that silly?” snorted Hiri again. “I only wanted to see if the lady was good-looking.”

Really! He was most annoying. I hoped he wasn't going to be rude to the visitors.

“You women are damned silly!” he went on, “I'm like daddy. I don't care what people think about the house. Besides, that's not everything. All people want is a jolly good feed and a quiet room to sleep in. Peace and quiet and a full stomach! That's all we men want. But you women! Always worrying about something not worth anything. All these women round here are the same. As soon as they see a strange car at the gate, they want to know who's in it. If it's a Maori he can come in even if the floor's dirty. If it's a pakeha they fly around and shut up all the bedroom doors so he won't see the torn wallpaper and the bare floors. They even throw out the food they're eating if it isn't plum pudding or an awful piece of cake. Then the poor bloke can hardly be comfortable because you women are so tongue-tied with worrying about what's behind the door, or what the pakeha's going to say if he's offered puha and pipis. We pride ourselves on our hospitality. Well! You might as well go and bury the world! Hospitality be blowed!”

I was certainly getting an earful. Hiri could be most exasperating. I felt like boxing his ears. I was worried in case the visitors overheard the flow of words. He would never understand. He just didn't appreciate beauty in new things. No love for anything nice. That was his trouble.

They were still in the kitchen. They were still laughing and talking. My mother had relaxed and already she was telling her usual repertoire of funny stories. I hoped the visitors weren't going to be bored.

Mrs Mills was enchanted with the garden. She also admired the house.

“Did you say you had twelve children? You keep your floors so clean. Mrs Hemi.”

“Call me Horiana. It's much more friendly.” said my mother. She sounded so pleased with everything! It looked as though we were going to have a lovely evening.

Mr Mills was a Maori scholar. He was very interested in my mother's photographs.

“I've seen this portrait in the museum,” he said, referring to the chief over the chimney.

We popped up at the windows where they couldn't see us. We listened to everything they said. My older brothers scorned such childish nonsense.

“Fancy listening to other people's conversations!” came the scornful voice of Hiri again. But my sisters and I took no notice of him.

The visitors had eaten. It was time for our dinner. While we ate they watched us. They had never seen a family so large.

“How on earth do you manage to feed them all?” the lady gasped.

“Oh,” said my mother, all calm and collected, “it's just like feeding one, when you get used to it. Besides they can pretty well feed themselves by now. They're quite a help you know, especially the older ones.” She beamed at us in pride. “The older boys milk the cows and the girls help me with the housework.”

We were all very shy. We couldn't eat very well while they looked on. We said silly things like: ‘No thank you’ … ‘Pass me the knife please’ … ‘Yes please’ …

It was a dreadful meal with those pakehas looking on. My mother had a warning look on her face every time we took a bite. ‘Don't put your knife in your mouth’ … ‘Don't put your elbows on the table’ …

She just couldn't keep quiet. The onslaught of the storm was: “Natana go outside and blow your nose you dirty little tike.” My mother was most apologetic. “It's terribly difficult trying to teach them manners.”

“Oh,” said the lady, “I think they're very polite. Such a charming shyness too. Such beautiful black eyes and such gorgeous skins!”

Twelve pairs of black eyes started at her in disbelief and amazement. My mother was fully consoled by the compliment.

I liked the lady because she was so generous with her compliments about us and the house. So now I wished that she were younger so that my brothers could like her too. But she was just too old to be admired by them. Her hair was almost white. She wore glasses too. My brothers had such rude names for people who wore glasses. She had a very long neck. She sat quite straight and she always clasped hands when she was not doing anything. She had such a large bosom that I was sure it would reach out over the plate. And when she talked she looked like a turkey with her large bosom and her long neck. No! My brothers would never approve.

Mr Mills wore glasses too. He looked very severe when he was smoking his pipe. When he stood up he made our kitchen look very small. He was a teacher, but he didn't talk about children. His face was very red and his hair was very thin. Every time he clutched his pipe I was sure he'd be strict with children. But my father thought he was wonderful. He knew such a lot of things! He knew some Maori legends I had never heard of before.

Then I began to wish they'd leave the kitchen, for we were still very hungry. My sisters and I had thought the lady was very nice and now we thought she was very silly. She kept on saying such nice things about us and my stomach was going in and out. We hadn't eaten plum pudding

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since Christmas and my mouth watered so. And this lady kept on talking, talking—gobbling like a turkey. At last they went into the sitting room and we gobbled up the food.

They stayed with us for two days. They picked up our names one by one. The lady fell in love with Natana. She thought it was a pity he was always sent outside to blow his nose. She liked my little sister too. She said, “Marino has such lovely eyes—just like almonds.” My brothers thought she was carrying her compliments too far.

She taught my mother a lot of things … how to make mats out of old scraps of material … how to arrange flowers and leaves on an old cake plate … how to grow daffodils very quickly …

My mother looked refreshed and relaxed. She looked as though she were on a holiday. It was such a refreshing change for her from the tiring job of cooking.

My father argued with the man about the importance of the Maori language. He looked so pleased when he mentioned the word ‘verb’ or ‘noun’. It sounded so learned. Then they would talk about politics and education in general and the days passed suddenly.

My brothers and I sighed. It had been a pleasant visit. We never got told off except at the tea table. And really that was all right, for we had such nice things to eat.

They departed early on the third day. My mother was very sad to lose such charming visitors. My father was very happy. He puffed on his pipe with pride while Mr Mills made speeches about the generosity of our hospitality.

The car disappeared down the dusty road. We walked into the house very slowly. My mother reached for the old cake plate with its symmetry of leaves, and her eyes sparkled at the thought of the things she would show her relations … how to arrange flowers on an old cake plate … how to make mats out of old material.

“Did you notice what Mrs Mills said about the house, dad?” my mother asked happily. But my father did not reply. He too was dreaming—perhaps of what he could contribute to the field of education … things he had picked up from his learned friend.

I crept into the sitting room to look at my ancestor with his arrogant face. Ah! Mr Mills liked him. I sat on the faded congoleum square. Did the lady mean what she said? Did she really like the floors? Silly questions. They were so happy they couldn't have cared at all.

“Come and wash the dishes!” shouted my mother. “I've got a lot of things to do.”

⋆ ⋆ ⋆

Miss Ruia Morrison, of Auckland, four times New Zealand's women's tennis champion and the most successful New Zealand woman player in recent years, has announced her engagement to Mr K. Davey, a chef in an Auckland hotel. Miss Morrison is a hotel receptionist.

First Maori Jaycee President

Mr Monty Searancke has been elected New Zealand President of the Jaycee organization for this year. This group has 6,000 members in New Zealand, only a handful of them Maori.

As President, he will be leading the New Zealand delegation to the J.C. International Conference in Melbourne this month, and in November he will lead the delegation to the J.C. World Congress in Hongkong. At both conferences there will be hundreds of delegates from the seventy-eight countries in which th J.C. movement is established.

As part of his duties Mr Searancke will be visiting J.C. groups in more than thirty New Zealand towns, and will address members on the ideals of service and co-operation which the movement exists to uphold.

Monty Searancke was born at Te Awamutu, the son of Pareumuroa and Graham Searancke of Otorohonga. He was educated at the Otorohonga District High School. He served for three years with the Maori Battalion during the last war, attaining the rank of Captain Adjutant. He also served for two years with the British Occupation Forces in Japan and during this period held the rank of Major commanding the Maori Squadron in Japan. He now works in the Maori Affairs Department in Gisborne.

He has served with distinction in many other community organizations in Gisborne.

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Joan Smith

The First Day

by E. S. Morgan

Eruera was afraid. True, he was a big boy. Also school was fun, the Pakeha nurse and his big brother Wiki had said so, but Eruera was still afraid. He stood just inside the school gate, rubbing his bare toes on the concrete path. His new navy blue shirt scratched his neck, and his legs felt lost in his big new pants. Wiki was still comfortingly close, but showing signs of impatience. ‘Come Eru,’ he said. ‘Are you growing roots in this place? The teacher must drive his car up here, and then what will happen if you don't move?’

‘Here comes Miss James,’ called a big girl. ‘This is Wiki's little brother, and he won't come in.’ That wasn't true. Eruera would come in, but his feet wouldn't. Perhaps they were growing roots.

The Pakeha teacher was kind al right. The nurse had told him that. Her hand felt kind as she led him into the big bright room, full of strange colours and strange things, but, Oh! good! familiar playmates from the pa.

The Pakeha nurse who weighted their baby had told Eruera other things. ‘You must take a clean hankie and clean finger-nails to school every day, Eru, then Miss James will be pleased with you.’ Eruera felt safe and happy about his hands and his hankie. He flourished them on top of the little bright brown table where the teacher had told him to sit, hoping desperately that they would be noticed.

As the morning went by, the queer tight feeling left Eruera. Songs were sung. Some of them strange Pakeha songs that did not help the tightness, but some were the Maori songs his mother had sung to him all his life. Songs that had comforted him through the long illness which had made one leg short and thin.

Soon Eruera began to feel that school was after all a happy place like home, and like his home too, there were places and things in Miss James' room that were just for Eruera himself. There was a piece of black wall where no-one but the could make exciting marks with a white stick. There was a little mat on the floor for story and song time, and of course, his table and chair. There were lots of bottles of milk in a funny wire box, and one of them was for Eruera.

At breakfast that morning, Eruera's mother had spoken to Wiki. ‘Watch for him at playtime and after school, son, and why don't you tell him what will happen at school? He's a little fellow, and it's all new.’

So Wiki had told Eruera about the long red book.

‘It's called a roll, Eru, and when the teacher sings out your name you say “Yes, Miss James”, because she might get cross if you don't listen and yell back quick.’

This advice had been received with open mouth

Continued on page 54

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Horoera School Goes to Auckland

by Margaret A. Hiha

First of all I had better locate Horoera. We are actually only seven miles from Te Araroa, on the East Coast, and also seven miles from the East Cape. Our isolation is because of lack of access. We are cut off from Te Araroa by an unbridged river, the Awatere. After rain this is so dangerous that no-one can cross it. We have no shops and no electricity. Our one asset is our proximity to the sea, which yields a regular supply of food. It is because of the river that most of our children had been no further afield than Te Araroa, and this is why we felt that an educational tour would be so beneficial for them.

Our school is a two-teacher one, the teachers being my husband and myself. We have twenty-five children in the classes Standard Three to Form II. To take them to Auckland for a week would cost £230.

Their parents were all in favour of the idea, and they were undeterred by the seemingly exorbitant cost involved. We discussed ways of raising the money, and hoped that a concert would ‘rake in the kale’. This was a big undertaking, as there are only fourteen families in the area. For it to be a success, everyone had to do something at the concert, from tiny tots to grandparents. And each one did pull his weight, so there was little chance of failure.

We worked hard at our concert practices. We had a very varied programme, with individual items and group skits as well as Maori items. The adults found it difficult to remember action songs and haka from one week to the next, so we began practicing on Wednesday nights as well as on Sunday afternoons. Even so, the week before the concert we were appalled at our lack of perfection. A pep talk by one of the older generation worked wonders, and the dress rehearsal came smoothly to an end. With the usual differences ironed out, the night of our first performance rolled around.

At Te Araroa

Despite our prayers the elements were against us. The day before the concert it poured. A brief respite on Friday morning and then the deluge. Our time of departure was set for 5 p.m., but the storm continued unabated. I wondered vaguely why no-one had rung to say ‘Pack up, the river is rising’. I didn't bother because I complacently thought, ‘These people know their district’. Then a neighbour sent a message to say that if I wanted to use the car I had better put it across the creek by our home immediately as another half hour at the rate the rain was falling and nothing would cross.

I loaded the concert paraphenalia, the baking for supper, and the goods for the sales take on to the car and drove it across the creek, waded back to my family and fed and dressed them for the night's adventure. Between heavy downpours we crossed to the car and drove to the Awatere River, where my fears arose, just as the river was doing. Could we cross with our babies, our supper, concert gear and so forth? It was dark now, the river was rising rapidly, and the rain had increased. Never let it be said that the people of Horoera are faint-hearted. We crossed, on Dewes' tractor. It took four full loads before everyone was safely at the meeting-house, but we got there.

Despite all difficulties, the concert was a great success, and the people supported us to the extent of £50 in the bank. There was no chance of returning to Horoera that night, so we put the children to bed in the meeting-house. No-one got much sleep, but by morning the Awatere was crossable, so again Sam Hale ferried us across on the tractor.

Tikitiki

When we took our concert to Tikitiki the weather was at least fine, thought we had to cross on the tractor as the Awatere was too deep for the bus. Everyone was in high spirits as Mr Dewes had his new bus, the one in which we were to travel to Auckland. The people at Tikitiki were wonderful and we cleared £80 at the door and sales table. Of this we were able to bank £55, so our fund was slowly mounting.

Ruatoria

What a fiasco. And all because of the weather. It was fine when we left, and the Awatere was

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so low that the bus coasted across. Wonderful! But no sooner had we arrived at Ruatoria than the heavens opened. How the rain fell. It simply poured down. Our opening hymn was sung to a mere handful and the house didn't get any bigger. However to those who had braved the storm, we gave of our best, all the while thinking that this time we would be drawing money out to pay our expenses instead of banking. Imagine our joy to find that after paying our bills we did still have £16 in hand.

But the fun had just begun. On our return trip we became more and more apprehensive. In places the road was under water, and at Tikitiki the creek was flowing over the bridge. Sure enough, the Awatere was in flood, and though one family went across on their excellent river horses, it was considered far too dangerous for the majority. So we went up to the marae, thinking that we could at least get some sleep, as it is equipped with mattresses, pillows and linen. But we found that all but the scruffiest of the mattresses and pillows had disappeared. Apparently they had been lent to a local resident, whose daughter or son was celebrating a birthday. The children spread out the bedding that was left, and slept as best they could. Most of us ladies tried to find some comfort in the bus, but it obviously wasn't built as a caravan. The men did their best to get a fire going with bits from boxes and other debris that they managed to rake up. So we did get a hot drink in the morning, and for breakfast we ate the remains of the last night's supper.

The Awatere did not drop until 11 o'clock, and then was only negotiable on horseback. Mr Dewes crossed first as he had to go home to get his old bus which was on the Horoera side of the river, thank goodness. The rest of us crossed in twos and threes on the five available horses.

This bad weather dogged us during most of our fund raising efforts, but the people persevered. A Bring and Buy scheduled for Te Araroa had to be held at Horoera so as not to be a complete loss, as the river came up overnight and everyone had backed furiously the day before. Two days before the day on which we were to hold a Canteen at a Rep. Football Match, the Awatere was bank to bank, with logs and debris sweeping down. Luckily by Saturday the tractor was able to cross, so we were able to add £50 to our mounting fund.

To us teachers, the dangers and experiences encountered during the money-making period were of far greater note than the actual tour, but to the locals it was just one of those things, and to the children it wasn't worth even talking about—the Awatere River was merely a nuisance in their language.

The Tour

Considering that most of them had never been away from Te Araroa, the children proved to be very good travellers. At Omaio, where we lunched, the group was asked to do a few items at a Youth Club Meeting, and without any show of shyness they all performed creditably. This was pleasing, because now we could be sure that coaxing would not be necessary if the children were called upon to sing. We had a breakdown near Omarumutu but otherwise the trip was uneventful—not to the children of course—they saw limitless things of note to them.

We arrived at Kokohinau Pa, Te Teko, that evening, and were treated like royalty. The following morning, just before our departure, or hosts handed back our donation towards expenses. This gesture was greatly appreciated by us all, and their generosity will be remembered by the people of Horoera.

In a like manner were we treated at Rotorua. We stayed at Tinohopu, and the Ngati Whakauwe Kotakitanga members were wonderful to us. The children were thrilled to see their kai cooked in a ngawha.

On the way to Rotorua we visited the Tasman Pulp and Paper Mill at Kawerau. The biggest thrill of all was when everyone was taken to the top of the lookout in a lift—the first lift for most of the them.

There were many ‘first times’ for these isolated children, and it is surprising how much they retained in their minds.

Auckland

Our stay in Auckland was highly organised and most enjoyable. We were all disappointed with conditions at the Waipapa Hostel, and felt that it is a pity that this rather disreputable-looking building should be there as an example of how some are content to live. It is no wonder that many Europeans look upon us as poorer types than they—they don't discriminate and realise that there are differing standards in all races. But we were lucky to have all the children at the one place, as being billeted would have been too overwhelming for most of them.

We used the Maori Community Centre as our base, and ate three satisfying meals a day prepared by one of their people. Our overall charge was substantially lowered by the Maori Community Centre Committee, a wonderful gesture and greatly appreciated.

The week flew by. We visited the Fire Station, the Railway Station, Dominion Motors Assembly Plant, 1ZB, the Post Office, the Milk Treatment Plant, the Museum, Planetarium and Zoo. We went for a ride on a ferry, and across the Harbour Bridge. A ride to the top of Mt. Eden at night brought home the size of Auckland City. Until then they had only seen it in sections, but the lights just went on and on.

The visit to the zoo was thoroughly enjoyed. To actually see animals such as lions and tigers …

But all good things must come to an end, so

Continued on page 60

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Maori and Pakeha in Palmerston North

by EARLE SPENCER

Picture icon

When the Rotary Club entertained outstanding Maor’ students last December, Karaitiana Kingi's oratory was greatly admired. He comes from Wairoa, went to Hato Paora College. Feilding, and is now at Greenmeadows, Hawkes Bay, studying for priesthood in the Catholic Church.

In Palmerston North there is a group of Maoris and Pakehas who are working hard to help the Maori secondary school children in their district.

This group, which rejoices in the name of the Victoria University Adult Education Palmerston North Maori Studies and Research Group, was inspired, as similar ones have been, by Maharaia Winiata, who arranged for the Young Maori leaders' Conference to be held in Auckland in 1959. After this Conference a number of district conferences were held; one of these was the district conference held at Marton in 1960, which was organized with the help of Mr Bill Parker, the Maori Adult Education Tutor in Wellington. This was a successful weekend, and at the committee meeting which followed, the Palmerston North Maori Studies and Research Group decided not to hibernate for a year and then hold another confierence, but to ask the people from Otaki, Levin and Feilding who had attended the Marton conference, to set up their own sub-committee groups.

The Hunn Report had appeared at about that time and sub-committees at Otaki, Levin, Palmerston North and Feilding were formed as discussion groups to read and discuss the Report, both for its general interest and for its particular application to each locality. The Palmerston North committee prepared questions which were designed to stimulate discussion on each chapter of the Report, and the Adult Education people in Wellington prepared copies of these for each sub-committee. Members of the Palmerston North Committee travelled to the meetings at Otaki, Levin and Feilding to take part in the discussions.

In September 1961 a second district conference was held at Marton. The topic for discussion was the Hunn Report, and Dr Joan Metge, Mr Hugh Kawharu and Mr Dennis Garrett were guest speakers. The general discussion during the weekend was vigorous and well informed. This was an adequate reward for everybody for the time that had been taken during the previous six months in reading, considering, and discussing the Report.

Members of a similar group from Wanganui attended the 1961 Marton conference. There was an exchange of ideas and experience, and the people from the Manawatu and Horowhenua districts found that the people from Wanganui had been taking an especial interest in helping Maori school children to further their education. The Palmerston North Committee had been thinking about this sort of work for some time, and as soon as the Conference was over, the Committee met to consider the question.

They were not alone in this work. The Terrace End Rotary Club in Palmerston North had already decided to adopt the education of Maori secondary school in the city as their project. The two groups, Maori and Pakeha, now found that whereas they had thought of themselves as strangers to each other, they had in fact this strong common interest.

Mr Clift, the President of the Rotary Club in Palmerston North and the Headmaster of the Ross Intermediate School, obtained from the Headmasters of the City's Intermediate and obtained from the Secondary Schools the names of their Maori pupils. During the last term of 1961 the members of the Maori Studies and Research Group visited the pupils in Standard 6 and the pupils in the Fifth and Sixth Forms. During 1962 the members of the group hope to visit all Maori Secondary School children in Palmerston North to encourage them to make the most of their Rotary Clubs, with a view to arranging in those places a partnership in the education of Maori children such as exists in Palmerston North.

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Show Us The Way
Whakaaturia Mai Te Huarahi
naa Hirini Moko

Translated by Sid Mead

E titoro ana ahau ki te rangi. I mua ake nei e whiti ana te raa. Inaianei kua weto, kua aahua poouri.

Ka mea atu au ki taku hoa-wahine, “Ei, e tata ana te tae mai o taa taaua manuhiri!”

Ka kii mai ia ki aau, “Kei te pai. E maa ana te whare inaianei. Kua mutu taku horoi i ngaa tamariki, aa, qua mau oo raatau kaakahu papai, kua hoatu he aikiha moo teenaa, moo teenaa. Naa, e noho reri ana taatau inaianei. Kaua emaamarahara.”

Ka meat atu au, “Tonoa aa taaua tamariki kia haere ki waho taakaro ai ka poorearea noa iho i konei, ka kitea atu ngaa ihu huupee.”

Kaatahi au ka rongo atu i te motokaa e tuu ana. Ka whakarongo ahau. Ka huakina te kuaha, ka katia. Naa, ka rongo atu au i ngaa waewae e takahi ana ki runga i ngaa koohatu. Ka haere atu au ki te mihi ki te tangata nei.

Ka mea atu au, “Teenaa koe, e Pire! Nau mai

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I was looking at the sky. A short while ago the sun was shining. Now it is out and it has darkened the land a little.

I said to my wife, “Our visitor will soon be here!”

She said to me, “It is all right. The house is clean. I have washed the children they are dressed in their good clothes and each has been given a handkerchief. Now we are all ready. Do not worry.”

I said, “Send our children to play outside. They'll only be a nuisance here and besides their dirty noses will be seen.”

Then I heard a car stopping. The door opened and then shut. Then I heard feet tramping upon the shingle. I went out to greet this man.

I said to him, “Greetings, to you, Bill! Welcome to our home. Not that it is much of a home, nevertheless it is a home.”

He greeted me, “How are you, Rapa! Why be

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ki too maaua kaainga. E hara i te mea he kaainga tootika, he anoo he kaainga.”

Ka ui mai ia, “E peehea ana koe, e Rapa! hei aha te aawangawanga moo too whare. Ki taku titiro atu he whare tiro aataahua toou. Titiro atu ki ngaa putiputi e kanapa mai raa!”

Kei te kuaha maaua inaianei. Ka mea atu ahau ki taku manuhiri, “Kuhu mai ki roto.” Ee tuu mai ana taku hoa-rangatira, aahua whakamaa ana. Ka kii a tu au ki a Pire. “Kaaore a no koe, i tuutaki noa i taku hoa-wahine. Ko ia teenaa e tuu mai naa.”

Ka hariru raaua ka uru atu maatau ki roto, ki te noho. Ka kite atu ahau i aa maaua tamariki e piinono mai ana ki te tauhou—ko ngaa karu anake ka kitea atu! Ka ruuruu atu au i taku ringa, ka kore ngaa karu. Ka huri ahau ki taku manuhiri, ka mea atu, “E hia inu ana koe, e Pire? Ka nui te inu kei aau engari kaaore ahau e moohio ana mehemea koinei te momo e pai ana ki a koe!”

“Ka mea mai ia.” Ahakoa he aha te momo, e Rapa, he paid katoa ki aau.

Koinei te pai o tenna Paakehaa ki aau, he ngaawari. Ka ringihia he inu maa maatau, ka tahuri maatau ki te koorero. I te tiimatatanga kaaore he tino kiko oo aa maatau koorero. Heoi ano he koorero kia hipa ai te waa.

Naawai aa, ka huri ngaa koorero ki te iwi Maaori. Kaatahi ka mahi ngaa hinengaro ki te whakaaro hoohonu. Ka mutu te tirotiro haere a Pire ki ngaa whakaahua oo aa maaua tamariki, oo aa maaua tiipuna, e irio ana i ngaa pakitara o te whare.

Ka kii ko ia, “Ki taku moohio ko ngaa tikanga Maaori kei te kukume whakamuri i a koutou, i te iwi Maaori. He pai kee atu me whakakore atu aua tikanga. Kaatahi pea ka taatata atu te Maaori ki te iwi Paakehaa.”

Ka mea atu au. “Nui noa atu ngaa tikanga Maaori kua ngaro ki te poo. Ko eehea atu me whakakore?”

Ka kii ko ia. “Ko te tangi teetahi tinkanga me whakakore atu. Koinaa teetahi tikanga moumou taaima, moumou moni, moumoukai.”

Ka whakaaro ahau, ana anoo teetahi Paakehaa mo te whakakore atu i te tangi, ko taku hoa e koorero mai nei ki a au. He aha raa i peenei ai? Me huri koia taatau ki ngaa tikanga nehu tuupaapaku a te Paakehaa? Me peehea e ea ai te aroha o te Maaori mo oona whanaunga? Ka kuutia te roimata, te koorero, kaaore e ea, kaaore e noho pai ngaa whanaunga.

Kua kite ahau i te noho mokemoke a te tuupaapaku Maaori i runga i ngaa tikanga Paakehaa. Kua kite ahau i ngaa koroua, i ngaa kuia e rapa ana i teetahi huarahi e maringi mai ai te roimata, te koorero, ki taa te Maaori tikanga. Kaaore i kitea. Kaa raruraru ngaa whakaaro, ka puritia te poouri. Ka aroha atu ki te whanaunga mokemoke e takoto mai raa—kaaore i mihia, i moea raanei, kaaore i tangihia, i poroporoakitia raanei.

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humble about your home? From what I can see, it is a very attractive house. Look at the flowers disporting their beauty!”

We were at the door by now. I said to my visitor, “Come inside!” Standing there was my wife who was looking a little shy. I said to Bill, “You haven't met my wife yet. That's her standing there.”

After they shook hands we all went inside and to sit down. I noticed our children staring surreptitiously at the stranger—only their eyes could be seen! I shook my fist and the eyes vanished. I turned to my visitor and said to him, “Do you care for a drink, Bill? There is plenty to drink but I don't know whether this is the brand you prefer.”

He replied, “No matter what the brand is, I like them all!”

That is what I like about this Pakeha, he is easy to please. Drinks were poured for us all and we settled down to talk. At first our talk was of no consequence, it was merely talk to pass the time.

However at length the topic of conversation turned to the Maori people. Then did our minds have to do some deep thinking. Bill stopped glancing at the portraits of our children and ancestors, hanging on the walls.

Bill spoke, “To my way of thinking, your Maori customs are pulling you people back. It would be far better to sweep such customs away. Then, perhaps, the Maori people will get a little closer to the Pakeha's.”

I said, “Many are the Maori customs which have disappeared into oblivion. Which others should be forgotten?”

He continued, “The tangi is a custom you can well do without. That is a custom which wastes time, wastes money and wastes food.”

I thought, well, here is another Pakeha who would do away with the tangi, he is my friend who is here talking to me. Why should this be so? Should we adopt the burial rites of the Pakeha? How can the love of the Maori for his relatives be given full expression? Constricted will be the tears and speeches, the debt will not be paid and the relatives will be troubled.

For I have seen the utter loneliness of the Maori dead when following the Pakeha rites. I have seen our elders seeking a way by which the tears can flow and the speeches be heard, according to Maori custom. The way is not found. The thoughts became troubled, confused, and sorrow was withheld. One pitied the lonely relative lying there—he was not greeted nor was he kept warm, he was not wept over, nor farewelled.

Then they arrived at the cemetery. No longer could sorrow be contained. The tears rushed out like a waterfall. Loud wailed the mouths, to weep the traditional weeping of the ancestors of long ago. Then uncertainty reigned, for fear of transgressing and being wrong. Then there was silence. The tide of tears had ebbed.

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Naa, ka tae ki te urupaa. Kua kore e taea te pupuri o te aroha. Kua maringi mai ngaa roimata peenei i te awatere. Kua umere ngaa waha ki te tangitangi i te tangi a ngaa tiipuna mai noa ake. Kaatahi ka haere mai te aawangawanga, kei tuupono kei te hee taa raatau mahi. Kua kore e hamumu ngaa waha. Kua timu te tai te roimata

E oaa too hau he wini raro
He hoomai aroha
Kia tangi atu au i konei
He aroha ki te iwi.

(71) Ngaa Mooteatea.

Kua roa ahau e whai ana i te huarahi o aku whakaaro inaianei. E tatari mai ana taku hoa ki taku whakautu moo aana koorero. Ka mea atu au, “He aha anoo eetahi tikanga hei whakakore atu?”

Katitiro mai ia, ka mea. “He pai ake pea me whakakore atu ngaa hui. Mehemea hoki he huitoopuu kei te Waipounamu ka haere te Maaori. Ka whakareerea ngaa Mahi. Mehemea he hura koohatu, he huaki whare hou raanei kei Wharekauri, ka whakaeke te Maaori. Ka whakareerea ngaa mahi. Eenaa haere katoa he whakapau moni—pau katoa! Kua kore hei utu i ngaa nama. Kua raruraru i te toa, kua kore e hoatu he nama. Naa, pai ake te whakakore atu, kia kore ai e raruraru.”

Ka haere anoo ngaa whakaaro. Ko aaku nama katoa e taea ana e au te utu. Ko ahau anake te Maaori e peenei ana? Ki taku moohio kaaore. Naa, waatea ana eetahi herengi mo te haere i te hui. Ko aua herengi naa i mate i te mate rangatira, kaaore i moumou, ana, ki tooku nei whahaaro.

I whakarongo ahau ki ngaa koorero hoohonu e koorerotia ana i te marae; ngaa koorero e paa ana ki a taatau. I maatakitaki ahau i ngaa mahi whakangahau—te haka, te poi, me eeraa tu mahi aa ringa. Ka paa mai te ihiihi o te haka i a au [ unclear: ] maatakitaki ana, tae noa ki ngaa roro o aku wheua. Ka oreore te mana Maaori e takoto nei. Kua whaangaia. Naa, kua hiahia te arero ki te whaatero, ngaa karu ki te pukana ngaa uau ki te ohorere, te reo ki te whai i te rangi o te haka.

Naana i tiki mai
Whakawhiti te raa!
Aa upane Aaa upane—

Ka mea atu au ki taku hoa, “E hoa, he mahi uaua teenei, te whakakore i ngaa hui Maaori. Mehemea kaaore e piirangitia ana e te iwi kaaore raatau e haere. Naa, kei te moohio tonu koe, ki te tini o te Maaori e whai ana i aua hui.”

Ka kii mai ano ia, “Ae, engari kei te hee tonu. Naa, ko te tino hara o aua hui naa te mea ka haere wehewehe taatau. Ka haere ngaa Maaori ki a raataunei hui, ka haere hoki ngaa Paakehaa ki a raatau. Ko te tikanga me haere tahi taatau, he iwi kotahi nei hoki taatau—te iwi o Niu

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Gently blows the wind from the North
Bringing loving memories
Which causes me here to weep
Tis sorrow for the tribe.

Nga Moteatea, No. 71.

For sometime now I had been wandering along the path by which my thoughts were leading me. My friend was waiting for me, for my answer.

To him I said, “Are there any other customs which you think should be abolished?”

He looked at me, and said, “Well, it would be far better to abolish the huis. Now if there should be a hui-toopu at the South Island the Maori people will go to it. They leave their work. If a memorial stone is to be unveiled, or a new house opened at the Chatham Islands, away will go the Maoris. Those journeys consume money—the whole lot! None is left to pay the debts. This causes trouble with the shops who will refuse credit. Now it is better to abolish these meetings so there will be no financial troubles.”

Away again went my thoughts. I am able to meet all my debts. Is it possible that I am the only Maori who can? I doubt this. I am able to spare a few shillings to go to a hui. Those shillings die the death of chiefs; they are not wasted, at least, that is what i think. I heard the wise and sensible words spoken upon the maraes, words touching upon our troubles. I watched the entertainments—the haka, poi dances and other posture dances. Then, as I watched, the strange spirit of the haka touched me, penetrating to the very marrow of my bones. The life principle of the Maori, lying quiescent here, was stirred. It was being fed. Now spontaneously my tongue wants to dart out, my eyes want to dilate, my muscles jerk and I want to plunge into the haka.

Twas he who brought it here
And made the sun to shine
Aa upane! Aa upane!

I said to my friend, “It is quite a difficult thing to abolish the Maori hui. If these were not wanted by the people they would not patronise them. But you know very well that hundreds of Maori people go to them.”

He said, “That is so, but it is still wrong. Their greatest sin is that they separate us, making us go our separate ways. The Maoris go to their huis and the Pakehas go to theirs. We should really go together for we are one people—New Zealanders. It is right that we should stay close together, work together and journey together on the byways of the world.”

Now this made me a bit angry. I felt like chiding my visitor. My wife must have noticed my anger for she shook her head at me, signalling not to be angry with our visitor.

I spoke, “Yes, perhaps you are right.” But my thoughts denied this. It is not right. We all know that we are not one people. A Maori is a Maori and a Pakeha is a Pakeha. We have customs and

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Tiireni. E tika ana kia noho piri taatau, kia mahi tahi taatau, kia haere tahi i ngaa huarahi o te ao!”

Naa ka aahua whakatakariri ahau i teenei koorero. Kua hiahia ahau ki te kohete i taku manuhiri. Ka kite mai taku hoa-wahine i taku riri, ka ruuruu mai toona maahunga. E kii mai ana kia kauaa ahau e pukuriri ki too maaua manuhiri.

Ka koorero ahau, “Aae, e tika ana pea taau.” Me taku whakaaro ano. Tika ki hea? Kei te moohio tonu taatau, e hara taatau kaaore e pai ana ki te iwi Paakehaa, aa, he tikanga aana kaaore e pai ana ki a taatau. Ko te puutake o aana koorero mo te kotahitanga he whakarere, he maka, he whiu i ngaa tikanga Maaori. Naa, ko te hanga mema paaremata nei te hunga koorero i teenei koorero he iwi kotahi taatau. Ko raatau kei te paanui ki te ao i ta taatau noho kotahi i runga i te aroha, i te rangimaarie. He moemoea naa te matakite teenei koorero, ki tooku nei whakaaro. He wawata naa te hunga haere ki te karakia. Ka whakaaro ahau, aue, me mutu eenei whakaaro kino i au. He rerekee mehemea he rongoa mo eenei aahuatanga. Naa te mea kaaore, pai ake te nohupuku.

Ka kii atu au ki taku manuhiri, “He inu anoo, e Pire!” Ka inu anoo maaua Ka puta taku hoawahine ki te mahi kapu-ti maa maatau. Kua rongo atu au i ngaa tamariki e whawhai ana. Kua aue te waha o teetahi.

Ko te tangata nei ko Pire he hoa mahi nooku, he hoa koorerorero. Kua moe wahine ia, aa e rua a raaua tamariki. He whare hou toona, he motokaaa. Te nuinga o ngaa taputapu miiharo mo te hiko kua riro mai i a ia, araa, mehemea e tika ana aana koorero. Kaaore anoo hoki ahau kia tae noa ki toona kaainga.

Kaaore ahau e moohio ana he aha maaua i piri tata ai, ki taku moohio hoki kaaore oona hoa Maaori i tua atu i a au. E moohio ana ahau kaaore anoo ia kia kite noa i ngaa mahi a te Maaori. Engari kua rongo ia i ngaa koorero moo te Maaori e koorerotia ana e eetahi Paakehaa, araa, te maangere oo te Maaori, te paruparu, te poro haurangi, te aha, te aha.

Kua tae mai ia inaianei ki too maaua kaainga. Ka moohio ia peehea te noho a teenei huunuku Maaori. Teeraa pea ka kii mai ia me haere atu maaua ko taku hoa ki toona kaainga, kia kite atu maaua peehea te noho a te Paakehaa i roto i oo raatau kaainga.

Ka inu tii maatau, ka kai keke. Ka mutu ka huri anoo ngaa koorero ki te Maa Maaori ki te Paakehaa.

Ka koorero ano a Pire, “Ki taaku nei titiro ko te huarahi hei whai maa taaatau ko teenei. Me whakakotahi te Maaori me te Paakehaa. Me kotahi ngaa ture, ngaa tikanga, ngaa whakaaro. Me whkakore atu ngaa mema Maaori o te Paaremata, me patu te Tari Maaori kia rite rite ai taatau. Kotahi tonu ngaa ture moo te iwi katoa. Ki te kore e peeneitia ka noho wehewehe tonu taatau

[text continues here]
 
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peculiarities which don't find favour with the Pakeha people, and he has some we don't like. The essence of his argument for unity is that we should leave behind, throw out and abandon our Maori customs.

The politicians are the culprits who give voice to the idea that we are one people. They are the ones who publish to the world that we live together in brotherhood and goodwill. To my way of thinking this is the dream of a seer. The idealistic longings of people who go to church. Then I caught up with myself and thought that I must cease such bad thoughts. It would be different if there was a remedy for this situation. Since there isn't, I must keep my thoughts to myself.

I said to my visitor, “Have another drink, Bill!” We drank again. My wife went out to make a cup of tea. Then I heard our children fighting. One started to cry.

Bill was a workmate of mine, a friend to converse with. He was married and had two children. He has a new house, a motorcar. He had bought most of the marvellous electrical gadgets one can buy, that is, if I can believe what he has told me. As yet, I have not visited his home.

I don't know why we should become friends for to my knowledge I am his only Maori friend. I know he hasn't seen much of Maori life and customs. But he has heard the usual opinions held by some Pakehas, I refer to such statements as—the Maori is lazy, he is dirty, he is a drunkard, and so on.

Now he has come to our home. He will see how this Maori family lives. Perhaps at some future date he will invite my wife and me to his home, so we will see how a Pakeha family behaves in its home.

We had some tea and cakes. As soon as this was finished back went our conversation to the Maori-Pakeha issue.

Bill was saying, “In my opinion this is the path we should follow. Let us regard the Maori and Pakeha people as one. Let us have the same laws, the same customs and similar thoughts. Let us do away with the special Maori members of parliament, let us put an end to the Maori Affairs Department so we will be all the same. Let there be one set of rules to be observed by everyone. If this is not done we will continue to be separated as we are now. Our differences will divide us and cause friction.

“Abolish the Maori schools so all our children will be taught exactly the same way. Why bother with special scholarships and with Maori colleges! Their only function is to pull the Maori people along a tangent so that they finish up on a different plane. Now Rapa, what do you think about my thoughts on the matter?”

The thoughts came pouring like an avalanche. Very quickly I denied all these statements. But, the longer I considered the less sure I was of what was right. Should I subscribe to my own views, or shouldn't I? Should all these things be killed!

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peenei inaianei. Ka noho oo taaua rerekeetanga hei whakawehewere, hei whakararuraru i a taaua.

Me whakakore atu ngaa kura Maaori kia rite tahi ai te whakaako o aa taatou tamariki. Hei aha ngaa karahipi, ngaa kaareti Maaori. Kaa aa rattau nei mahi he kukume whakateetahi taka i te iwi Maaori, ka tau he waahi kee. Epeehea ana eenei whakaaro ki a koe, e Rapa?”

Ka ngahoro mai anoo aku whakaaro Tere tonu taku whakahee i eenei koorero. Engari kia roa ahau e whakaaro ana kua kore ahau e tino moohio me peehea, me peehea. Me haangai raanei ki ooku whakaaro, me peehea raanei. Me patu raanei eenei mea me peehea raanei. Ko taa wai e tika ana? Ko taana, ko taaku raanei? Ka mea mai anoo a Pire, “Naa, he aha too whakautu?”

Ka kii atu au, “Kaaore ahau e tino moohio ana mehemea kei te tika koe, kei te hee raanei?”

Ka kii ko ia, “E moohio ana ahau e tika ana aku koorero.”

Ka mea atu au, “Ae, teeraa pea kei te tika koe. Ko wai e moohio ana!”

I teenei ka tuu a Pire ki runga ka mea mai, “Kua haere ahau inaianei, kei kohetetia ahau mo te whakaroaroa. Tino pai a taaua koorero. Ka pai hoki a taaua inu. E noho raa koorua!”

Ka mea atu ahau, “He aha hoki te pai! Taihoa, a teetahi waa, me hoki mai anoo koe Haere raa, e hoa.”

Ka puta a Pire ki waho ka haere atu ki toona motokaa. Kua kite atu aa maaua tamariki kua whakatata atu, ki te titiro maakutu. Aa, ka haere te manuhiri.

Ka hoki anoo ahau ki te ruuma, ka noho taumaha ki raro. Kua eke mai te poouri ki runga i a au. Kua kimikimi whakaaro ahau. Ko teehea raa te huarahi tika hei whai me te iwi?

Ko te whakaaro kei te whakararuraru i a au inaianei, ko teenei. Mehemea e hee ana te whakatakoto kupu hei arahi i a taatau, ko taatau anoo ka koohurutia, ko aa taatau tamariki, ko a taatau mokopuna. Maa wai e whakatakoto nga kupu? Ma taatau anoo, maa ngaa taangata maarama raanei o te iwi Paakehaa? Ki te hee, riro maa wai taatau e koohuru? Ka kaha koia teetahi ki te kii, me peenei, me peenaa, me te whakaaro anoo mehemea ka hee ia, ka hee katoa te iwi Maaori! Ko taatau ka mamae. E mamae nei ahau inaianei.

“E haere noa ana,
E Karanga noa ana, ee u ee!

Ka inoi ahau.

“E te Atua, mehemea kei a koe
Te maaramatanga, whakaaturia mai
Te Huarahi, hei whai ma maatau,
Kia kore ai maatau, te hunga Maaori,
EE taka ki te he.”

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Whose opinion is the correct one? His or mine?”

Bill asked again, “What is your opinion?”

I said to him, “I don't quite know whether you are right or wrong.”

He said, “I know that what I have said is correct.”

I answered, “Yes, perhaps you are right. Who knows!”

At this juncture Bill stood up, saying, “Well, I must go now or I shall be growled at for loitering. Our talk has been most enjoyable. And the tea was very nice. Well, cheerio!”

I said, “It wasn't really so nice! Wait perhaps at another time you will return. Cheerio, my friend.”

Bill went outside and walked towards his car. Our children spotted him and approached so as to have a better stare. At length our visitor went away.

I went back to the room and sat down heavily. A cloud of darkness had descended upon me. I began searching my mind for the right thoughts. Which is the right road for us to follow?

What troubled me most was this. Supposing the policy laid down to guide us was wrong, all of us would be murdered, our children and our grandchildren. Who should lay down a policy? Should we ourselves, or should we rely on the enlightened members of the Pakeha people? And if it should be wrong, who would be responsible for our decimation? Is one able to say, that we should do this and do that, bearing in mind the responsibility that should he be wrong, the whole of the Maori people will also be wrong! We are the ones who will feel the pain. And I am already in pain.

“He is wandering aimlessly
And calling so hopelessly
Ee, u ee!”

Then I began to pray:

“O God, if you are the keeper
Of all knowledge,
Please show us the way
That we should follow,
So that we the Maori people
Shall not fall into dark oblivion.”

– 19 –

Young children learn through playing, and it is important that they should have suitable equipment, the chance to play in groups, and kindly, understanding people to supervise their play. When a community wishes to provide its children with a play centre where these things are available, the N.Z. Play Centre Association helps them to get started, and trains mothers who are interested to act as supervisers. In a later issue of Te Ao Hou we will be publishing an account of the facilities which are necessary and the help which is available. Meanwhile, here is the account of a trip which Mrs Andrews, an official in the N.Z. Play Centre Association, made to certain parts of Northland to discuss play centres with parents.

A Northland Play Centre Tour

by Gwen Andrews

The New Zealand Play Centre Association hopes to assist in the establishment of play centres in Maori country areas and this tour was our first attempt to visit people, talk to them and arouse their interest.

My thoughts at this time are perhaps irrelevant, but may be of interest. I had no expectations of failure or success but determined to keep an open mind. My knowledge of the Maori people was very little, I was English and a foreigner, so it could be understood if I felt apprehension. Who was I to be visiting groups unknown to me and suggesting a new way of life for their pre-school children? To talk and enthuse about it was one thing, to be actually doing it quite a different story.

And so to my welcome from the Maori people; such warmth and friendliness I had not dreamt about. My first visit among them will always remain very special in my thoughts.

Waihou

The tour was arranged under the auspices of the Maori Affairs Department, Whangarei. I journeyed up north to Okaihau with Mr Pihema, a Maori Welfare Officer; there we met Miss Paitai, also a Maori Welfare Officer, who was to take us to our first meeting place in North Hokianga.

Waihou had made preparations to receive us that morning, and on arrival we were duly welcomed by the Elders who were present, Mr S. Ngarapo and Mrs and Mrs K. Tetai. An elder from a nearby village, Mrs M. Ngarapo, was also present. Altogether twenty-five people attended the meeting.

We listened to the speeches of welcome, not without qualms on my part as I noted their easy eloquence and wondered about my talk, then we settled down to the purpose of our visit. I told them how children learn for themselves if we provide the opportunity; that is, the right kind of play equipment, sufficient space and time for them to grow in, companionship and good supervision. How play equipment carefully planned and designed can help children to develop in all ways; how groups of parents who are concerned about their pre-school children can band together and establish their own play centres, and how this is being accomplished all over New Zealand.

The audience listened attentively, and in the discussion that followed, the elders were particularly interested in the social adjustment of the young children before they go to school. The discussion brought to light a concern felt by many present, that to solve the educational problems of young children we must start in the important pre-school years.

Punguru

The evening of the same day there was a gathering at the meeting-house Punguru, and thirty-nine people came to see a showing of slides taken at a play centre. The slides were of the various kinds of play and depict the meaning of play far more vividly than words. I met Father Wanders at this meeting, the Roman Catholic priest of Punguru and the surrounding area. He is greatly admired and respected by the people, and an inspiration to them all. He has worked for many years to obtain a District High School at Punguru, and now that wish is to become a reality.

As we journeyed along next morning, Miss Paitai fell into her task of Maori Welfare Officer, and it was indeed enlightening to me to see her at work. All the people she knew, not only their names, but their hopes and fears also. We stopped to chat first with one family and then another. It was the same story in Miss Toia's area. I had the impression of one large happy family. Many was the hand that I shook during the three day tour.

A Fish for Tea

We waited patiently on the banks of the Hokanga for the car ferry. Miss Paitai caught sight of a fisherman in a dinghy a little further along … ‘Why it's Fanny! Hullo Fanny, how are you?’

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she called. Fanny slowly turned round to see who was calling her. She pulled in her line and rowed over to where we stood, ‘Hullo Mere my dear,—our heads as a large schnapper came hurtling over here, have a fish for your tea tonight!’ We ducked to land on the shore close by.

I don't know what I expected in the way of a car ferry, but it had bumped alongside when I was still looking out over the water for it. This was definitely not what I had visualised. However, the Hokianga car ferry it was. After tucking her fish in the boot, Miss Paitai drove her car on to this mirage and we sailed across to Rawene where we were met by Miss Toia, her sister Mrs Sarich, and several of the women from Kokohuia, which was our next meeting-place.

Kokohuia

We were late in arriving, but time didn't seem to matter. Mrs T. Clarke, the president of the Maori Women's Welfare League, waited at the entrance of the marae and called greetings to us as we approached. Kokohuia's meeting-house stands on a hillock looking out over the sweep of the Hokianga harbour; it commands a most magnificent view. The day was bright and clear; we looked down on to the waters and could see clearly the treacherous currents. Miss Toia drew our attention to them … ‘Look, Mrs Andrews, see the currents of the Hokianga harbour, many a Maori fishing boat has been lost out there’…. past and present … the past of the great warriors and the fishermen lost at sea … and the present wish to give to their children the opportunity to fit themselves for living as Maoris within the European culture that is to be their world.

We were welcomed into the meeting-house where we were formally greeted by an elder, Mrs H. Dunn. There was a meeting of thirty-five people, and six Maori Women's Welfare Leagues were represented. In the discussion which followed, I noted once more that their concern was for social adjustment in the early years of childhood … ‘The children are so shy when they come to school’, said Mr Holland, the school headmaster. ‘It is sometimes many months before we can even begin the task of teaching; they spent this time learning to live with others’. Mr and Mrs Holland both offered their services to help the community towards establishing a play centre. Since our meeting here a committee has been formed, called the Opononi-Omapere play centre committee; they have mothers willing to train as supervisors, and are now setting about the task of fund-raising.

After lunch we bade the Kokohuia people good-bye and continued on our journey. There was a warm and happy friendship within our party by now, and we laughed and joked as we continued along our way. I could write a book about the stories my Maori friends told over those three days.

It had been arranged for me to stay that night at the Kaikohe Hotel. The difference of atmo-

Picture icon

Members of Northland Women's Welfare Leagues who attended a recent weekend training school for play centre supervisers. Left to right: Mrs N. Harrison (Pukepoto), Miss M. Paitai (Kaitaia), Mrs K. Sarich (Waimate North), Mrs E. Murray (Pukepoto), Miss Te A. M. Toia (Kaikohe), Mrs M. Ruhe and Mrs R. Ruhe (Te Ahu Ahu), Mrs Y. Robson (Pukepoto).

– 21 –

sphere between the happy group I had just left and the quiet of the hotel struck me as being particularly poignant, and the thought occurred that Maori people have much richness in the way of family living, a richness that could benefit our European living.

Te Ahu Ahu

After this we continued to Te Ahu Ahu, where we met Mr York, the District Officer at the Maori Affairs Department in Kaikohe. There was an attendance of twenty-eight people, including representatives from the Maunganui Maori Women's Welfare League. There were many elders present, including the late Mr H. Leaf, Mr W. Marino the chairman of the Eastern Kaikohe Tribal Executive, and Mr N. Arihana. Mr and Mrs N. Anderson, the local headmaster and teacher, were also present. It was following the lecture that Mr Arihana made the following statement in an eloquent speech … ‘Always the Pakeha is ahead of us; always he can get the good jobs; this is not race discrimination, but lack of education. Sixty years we have education in this country for Maori people, and still the pakeha has to come and tell us what to do’.

The Te Ahu Ahu play centre committee has since been elected, and has raised funds to the extent of £60.

And so our trip was over. I hope that I left some good impression behind, because for myself, I came away greatly enriched.

In the following month we took our demonstration session to Oruawharo, this time south of Whangarei. The Onerahi Play Centre at Whangarei lent us equipment. It was piled on to a truck and we set off early in the morning, complete with qualified supervisors and experienced mother helpers. We stayed at Oruawharo the whole day. Forty children played with our equipment, and Maori mothers and fathers joined in with their children. The headmaster of the local school, Mr Abbot, brought some of his school children along, and to watch them enjoying the delight of finger painting, brush painting, clay, and family play was all the thanks we needed for our hard work.

As well as this, a day school was arranged at Okaihau. Mr A. Gray, the Director of Supervisor Training of the Auckland Play Centre Association, was the lecturer, and it was good to see a mixed audience of Maori and Pakeha. There were representatives from Kaitaia. Kaikohe, Te Ahu Ahu, Maungamuka, Keri Keri and Moerewa. The day was most useful, full of good discussion; and how pleased I was to see some familiar faces from my Northland tour.

And now we see them going from strength to strength, and it will not be long before the first play centre will be established by Maori parents supported by their community.

New Future for Hukarere

Hukarere School for Maori girls, in Napier, faced a crisis a few months ago, when staff shortages made it likely that it would have to close.

But the publicity given to this situation brought offers of help from all over the country, and the school now has a new headmistress, Mrs R. E. Flashoff [above], who has been teaching at Wanganui.

Hukarere was founded in 1875. It is run by the Church of England, but has had pupils of many denominations. Most of them come from the remoter parts of the country, and would otherwise have had to study through the Correspondence School.

A new assembly hall has been opened at Ngata Memorial College, Ruatoria, and the school library has been dedicated to the memory of Sir Apirana Ngata. The Minister of Education, Mr Blair Tennent, opened the assembly hall, and the Bishop of Aotearoa, the Rt. Rev. W. N. Panapa, dedicated the library. A memorial plaque was unveiled by the Very Rev. J. G. Laughton.

The memorial to Sir Apirana consists of a recess which is decorated with tukutuku and carvings. A number of ladies in and around Ruatoria were responsible for the tukutuku, and Pine Taiapa made the carvings.

The ceremony at the College, which was attended by a large number of people, was followed by lunch at Uepohatu Hall.

– 22 –

Brief Notices

The first Maori orthopedic surgeon, Mr Peter Tapsell, M.B. Ch.B., F.R.C.S. (Ed.), F.R.C.S. (Eng.), has returned with his wife to New Zealand after three years study overseas.

Mr Tapsell spent his boyhood at Maketu, Bay of Plenty, where his family has lived for generations.

From there he went to high school at Rotorua, to medical school at Dunedin, to qualification—and to the front row of the Maori All Black scrum in 1956.

Then to Britain for three years to study under a Ngarimu scholarship—“I'll always be grateful for the wonderful help the scholarship board has given me.”

He returns with the conviction that the salvation of the Maori people is in education and hard work.

In many ways the Maori people have something to offer their fellow men, he said, but they could not do it unless they were fully equipped.

“We can't, we must not be the hewers of wood and drawers of water for New Zealand, and I'm convinced that the most important single factor in preventing this is education,” he said.

Mr Tapsell will practise in Rotorua.

The drawings on pages 5, 7 and 14 of this issue are the work of Mr Raukura Hotere, who comes from Hokianga and is at present studying art in London. Mr Hotere was recently awarded the valuable National Art Fellowship.

⋆ ⋆ ⋆

The Wellington Teachers' Training College Maori Club recently put on a most successful play, ‘The Legend of Wiremu’.

This came as the second half of an evening's programme, the first half being devoted to action songs and hakas.

‘The Legend of Wiremu’ is concerned with the emotional crisis that so often faces the average Maori boy from the average Maori country home when, relieved of parental control and free from communal discipline, he enters city life.

The play covers six months in Wiremu's life. First we see him in his home circle. Then he is shown homesick and lonely in his Wellington bedroom, succumbing at last to the temptation of a beer party.

Later he becomes involved with a Pakeha girl, and has to take her home to meet a family who are by no means enthusiastic.

The play was very well written, presenting an attitude which was neither sentimental nor bitter. The production was excellent and so was the acting, especially that of James McGuire as the boy, and Betty Nohotima as his grandmother.

The audience, and also the newspaper critics, were most impressed by the play's sincerity and realism.

Howard Morrison Introduces New Quartet

Picture icon

The Meta Amos Quartet, which has returned to Rotorua after a successful tour with the Howard Morrison Quartet. Mr Morrison was most impressed with this young group. Left to right: Manu Meta (aged 15), Brian Amos (aged 15), Howard Morrison, Terry Amos (aged 13), Kevin Amos (aged 16).

– 23 –

Town and Country Planning

Until recently, if you owned some land you could do what you liked with it. You could build a house, a factory, a shop, and it was nobody's business but your own.

But if you were to build a home for your family, and then someone else were to come and build an ugly and smelly factory next door, you would probably be unhappy about it. In the past this sort of thing happened a lot. People were free to build as they liked, and freedom is a very important thing. But in this case the result was often a mess, and everyone suffered because of this. It is not good to have factories, shops, farms, homes, all mixed up together in an unorganized sort of way.

So the time came when people decided that we must plan the development of our cities and our countryside, and that there would have to be a law to say what sort of building you could put on your land. This is why the Town and Country Planning Act was passed in 1953.

The Town and Country Planning Act is there to see that we use our country's land to the best advantage. It says that in towns there must be some areas for shops, some for homes, some for factories. It says that there is a difference between towns, which are residential places where people live on small pieces of land, and the country, which is rural, and should be used mostly for farming. It is this distinction between rural and residential land which chiefly concerns Maori people, since most Maoris live in the country.

Sometimes it is a puzzle why the distinction between rural and residential land is an important one. How can it matter to anyone else, and to the Government, if someone wants to build a new home on half an acre in a country area? But there are reasons why this does matter to other people.

Land for farming is the most valuable thing that our country possesses, and because of this its proper use is very important to all of us. Unless our country uses its farming land properly, we will all suffer. And if there are too many homes dotted all over the countryside on rather small pieces of land, there is going to be quite a lot of land which cannot be used for farming any more.

As well as this, it is not easy to see that homes in the country have proper facilities. People need a good water supply, good sewerage, good roads, good postal and telephone service, and so on. It is difficult and expensive to supply these things to them when they live a long way from towns.

So the Town and Country Planning Act says that it is better if the people who live in the country have enough land to be farmers. It says that if you wish to build a new house in the country, you must either be a rural worker (that is, someone employed as a worker on a farm), or else you must own enough land to farm. In some circumstances five acres is considered to be ‘enough land’; in other circumstances it is necessary to own ten acres. There are other considerations also, but these are the main ones.

Now of course all of New Zealand is divided into counties, and each county has an elected council which is responsible for looking after such matters as the roads, stock and drainage within its area. It does this with the money from the rates which it collects from property-owners. Cities and towns are also organized into administrative divisions called boroughs. These have elected councils in the same way as counties, and do the same job in the towns as the county councils do in the country areas.

Counties Must Decide

The Town and Country Planning Act says that each county and each borough must draw up a plan showing how the land in its area can best be used. So it is, for example, the responsibility of each county council to decide which parts of the county are residential, where you need only a small piece of land to build on, and which are rural, where you must have five or ten acres if you are to build. This decision is not altogether final, because after a period of five years the matter can come up for re-consideration.

If someone wishes to build on a small piece of land in a rural area, and the county council tells him that he cannot do so, he is naturally going to be annoyed. It is inevitable that there should be disagreements about such a very difficult subject. But it is always best at least to know the reasons why such regulations as these exist. That is why this meeting was held at Waihi Village. It is very valuable for people to meet in this way to discuss their problems, and it is to be hoped that there may be meetings of this kind in other parts of the country where similar problems have arisen.

– 24 –

It was not possible to publish a report of this meeting earlier but because the subject concerns so many people, it is thought worth while to do so now.

Taupo Meeting Discusses Planning

by Kotare

The meeting was arranged by the Taupo County Commissioner to talk about district planning schemes in Taupo and nearby counties, with emphasis on questions particularly affecting Maori people. It took place last July in the Hinana Whare Kai at Waihi, on the shores of Lake Taupo. There were county chairmen, county councillors, county clerks, county engineers and other representatives from Taumarunui, Rotorua, Whakatane and Taupo counties; there were European business men and farmers from nearby districts; there were Maori folk from Rotorua, Taupo and Taumarunui districts.

It is worth explaining how the meeting came about. At a conference of young Maori leaders, run by the Auckland Adult Education Cenutre, at Waitetoko Pa, Lake Taupo, in February 1961, aspects of town planning kept popping up even though the subject was not on any agenda. It was clear that numerous Maoris, even well-educated elders, had only a vague idea of how local bodies prepared town planning schemes and how they could affect individual Maoris. So a few younger Maoris asked the Taupo County Commissioner if he would organize a conference devoted wholly to town planning. No-one at that time envisaged such a widely representative affair nor expected to have such distinguished speakers. The town planning experts who attended, Mr A. L. Gabites and Mr F. W. O. Jones, are two of the most eminent men in their field in the whole of New Zealand.

After a short introduction by Mr A. H. O'-Keefe, Taupo County Commissioner (most of the speechmaking was happily short and to the point), a speech of welcome was delivered by Mr Hiri Mariu, a local elder. Then Mr Gabites, who is town planning consultant to Taumarunui, Waikato, Whakatane and Taupo counties, spoke on town planning principles and how they have been applied to district planning schemes in nearby counties. He went into detail regarding the Taupo county's scheme for the Turangi-Tokaanu-Waihi area. Mr Gabites covered a very wide field and laid a good foundation for later discussions. Mr F. W. O. Jones, Director of the Auckland Regional Planning Authority, commented on Mr Gabites' address, and related some of the planning principles to similar problems in Auckland and other areas. Mr Jones showed that town and country planning is a lively, realistic and practical business, which could affect any of us in our homes, in our businesses, even on our farms. He showed, too, that such planning is essential for the best use of our land and for sensible, orderly living in towns.

On the next day, Sunday, there were short addresses by Mr W. J. Stephenson, District Officer Maori Affairs Department, Wanganui, and by Mr H. Martin, Deputy Registrar Maori Land Court, Rotorua. These provoked some very lively questions and contentious discussion. Naturally this session concentrated on purely Maori aspects although many European county councillors joined in.

The rest of the programme comprised ‘question and answer’ sessions and very informal discussions chaired by Mr Jack Asher, Turangi, Mr F. W. O. Jones, and Mr Pei Te Hurunui Jones. The County Commissioner concluded the korero with a summing up of the ground that had been covered. No resolutions were passed; no formal proposals put forward; the whole show was marked by informality, with plenty of opportunies for everyone to have a say.

At the end of the meeting, the general feeling was that it had been well worthwhile. It would have been better if more Maoris had attended, although the Maori attendance was quite good. It would certainly have been better if more younger Maoris had spoken. Young Maoris at the korero were not numerous; young ones who spoke were very few. As usual, there were many valuable sessions over cups of tea, down at the Tokaanu pub and on street corners. There was a very free exchange of views between Maoris and pakehas. There were some who left the korero with their prejudices still strong, but many who attended got a completely new slant on the bogy of town planning. ‘Planning’ has become a word like ‘inspecting’; people are apt to think of inspectors ‘snooping’ and planners ‘prohibiting’. But what they had thought of as a network of negative restrictions was transformed for many into a positive approach to town development, and a plan for district improvements.

It is interesting to add that, in the final sessions of the Waihi korero, several people were asking when similar meetings would be held in their districts, or even again in other parts of the Taupo county. That is probably the highest praise that can be afforded. If people really enjoy a meeting, they are quick to ask for more.

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The Arts of the Maori Reviewed

by K. Maitaira

Photographs by Gordon Tovey, Alan Simpson and Murray Gilbert

The Education Department bulletin “The Arts of the Maori” prepared by Mr Gordon Tovey, has now been in the Primary Schools for some months. Teachers have had ample time to peruse it and to arrive at some conclusion about its value, and its usefulness as a teaching medium. Some of them are loud in their praises, some are perhaps a little disappointed that the work is not sufficiently extensive, and others will have done little more than look at the photographs before relegating the book to its place collecting dust with so much other Education Department literature.

It would be extremely unlikely that any work of this type could satisfy the expectations of all teachers and Maori culture enthusiasts, each with a little more or a little less knowledge than the others, and some with no knowledge whatsoever. Faced with meeting the requirements of such a diverse group, Mr Tovey had only one course to take—that of assuming that no one knew anything and preparing his work accordingly.

The result is a reasonably simple treatment of the different forms of Maori arts and crafts, each one introduced with some general information and copiously illustrated with photographs. Some of the simpler crafts are complete with working instructions. There is a long list of Maori songs and hakas, a glossary of reference books, a list of Maori films to be used as teaching aids, and a map showing tribal areas.

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A poi dance at Hiruharama on the East Coast.

In his introduction Mr Tovey evaluates the importance of arts and crafts in the culture of a people, and challenges the so often quoted adage that true Maori art is dead, and that that which is done today is but a poor imitation of past achievements. Unlike the Maori purists he applauds the improvisation by the Maori of present-day tools, materials, and ideas, and the modification and change some of the crafts and songs have undergone as a result. He insists that Maori art is still very much alive, and that given opportunity and encouragement Maori artists will continue their work with the same creativeness as their forbears.

With this conviction, he as Superintendent of Arts and Crafts in our schools has launched an extensive programme of work in Maori arts and crafts, intended for all schools. The book is only part of this programme, for it must have been obvious at the outset that it could not meet all teaching requirements. With considerable foresight Mr Tovey and his assistants have prepared detailed instructions for some of the crafts in the form of booklets, have prepared films associated also with the art of the Maori, have printed songs on tape, and have organised teacher refresher courses.

Those who have attempted some form of Maori craft with children will know the long and tedious hours spent collecting and preparing materials, and the resultant waning of enthusiasm long before the real work has begun. To avoid this Mr Tovey has organised the collection and preparation of necessary craft materials which will be obtainable on requisition from the Education Department.

This is the first real effort made by the Education Department to promote the teaching of Maori Arts and Crafts in schools. It is an acknowledgment of the value of Maori art to our New Zealand society, and as a medium of promoting better understanding between Maori and pakeha. To the Maori it means a renewal of hope that part of his cultural heritage will remain with him, and perhaps even flourish.

Should teachers become enthusiastic about Mr Tovey's work and should they make full use of the teaching material at their disposal, we can certainly expect some change or development in our culture, in the future.

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I leave you to dream

the dream that I

and many friends have

treasured through the years,

that worthwhile elements of the

old Maori culture, the things

that belong to this beautiful

land, may be preserved

for the New Zealand Nation.

sir apirana ngata

– 28 –

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Miss Meri Kururangi, Maori Arts and Crafts Adviser to the Education Department, with children at Hobsonville.

Will Mr Tovey's work be the forerunner of an era of intense and extensive creativeness in the fields of Maori art, resulting in the development of fresh and inspiring works which more closely express our life of today? Or are we to see the slavish imitation of existing works and the creation of stereotypes? Will our Maori songs and hakas find a niche in national ceremonies and festive occasions, or will they continue to be plied for tourist value only? Will we see the emergence of Maori song writers who are not dependent on American pop-tunes for inspiration? Will we see a greater appreciation of things Maori, or shall the Maori suffer the cheapening of his art, simply because it has become commonplace?

We know not!

Whatever happens will depend largely on our teachers and on ourselves. Mr Tovey has set the wheel turning—the rest is dependent on our enthusiasm, our inventiveness, and our ability to impart what we feel to our youngsters.

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– 30 –

What Are Carpentry Schools?

by E. G. Schwimmer

The carpentry training scheme is a bold new departure which has many advantages not only for Maori apprentices but also for European apprentices. It is not only a special measure for Maori acculturation but also an experiment in changing the whole basis of apprenticeships in New Zealand.

The Maori youth leaving secondary school in rural districts and then moving into the city is faced with an unusual degree of insecurity. He is, first of all, unaccustomed to the modern money economy; even today most country Maoris have no experience of any form of budgeting, so that great trouble is experienced in keeping alive on even a reasonable city income. He will have a strong pressure to get as much money as possible, as he does not know how to keep alive on less.

The second source of insecurity is the well-known chaotic accommodation position, with its humiliations, its constant upsets and the influence of the poor environment into which many have to move.

The third source of insecurity arises from the strong need for companionship built up in the young Maori through his experience of closely knit village life. Even if he gets a job that satisfies him, and even if he is able to budget quite well, the Maori youth gets discouraged by the loneliness of a job or a location where companionship is lacking; this is not just a case of boredom but of quite unbearable suffering.

Against this background it is easy to see why only a small minority are able to carry through an apprenticeship. Apprenticeship sharpens the financial problem, as well as cutting the young Maori off from the rest of his companions because of their different occupations and greater earnings. Also, the accommodation may often make evening and home work very difficult except for the strongest characters. We should also remember that in many cases the Maori country apprentice is not sufficiently familiar with mathematics, and mechanical drawing, to enable him to get through the theoretical work without special guidance.

The Maori carpentry training scheme copes with

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Left to right: Lorris Whenuaroa, Mr Thomas, the Supervisor, Jim Andrews, and Isaac Hemopo in the Wellington Carpentry School.

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Left to right: Colin Broughton, Jeff Taha, Dennis Matoe, Lorris Whenuaroa and Don Lawton.

all these difficulties in the most admirable way. It provides companionship, accommodation, and educational guidance. It provides the sort of social control which will usually help to keep the financial difficulties within bounds. Most important of all, the supervisor, or teacher, in the scheme is the sort of man who would be a natural leader to the boys and who will give them a sense of security in the city.

During the day, the programme provides for a good training in all the subjects in the theoretical trade examinations. Yet the boys do not spend whole days in the classroom. Part of their time is given over practical building.

This practical work is carefully chosen by the teachers so it covers all the jobs a trained carpenter must be able to do. Every kind of weather-board and roofing is taught systematically on the different building jobs the schools take on.

There are evening classes too—the Wellington school has two a week, one in mathematics and the other in social studies and English, for it is essential that future tradesmen should have a good general education and understand the world around them.

In 1962 three schools will be running (Auckland, Wellington, Christchurch), with a total of 108 pupils, and in 1963 this number will be increased 144.

It is essential for the boys to be carefully selected. They must have the intelligence and the energy to face the hard work demanded by these courses. Those who graduate will not only be tradesmen—they will be among the best tradesmen in the country. The scheme does more than just raising the number of trained Maori carpenters, for it also raises the whole standard of trade training in the country.

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The Murder of Tarakiuta and Tarakitai

Once at Turanga, in the land where the town of Gisborne now stands, there lived two powerful chiefs named Rakai and Kahu. Each of them was in command of a large village which was on the top of a hill, and these two villages were within sight of each other. Kahu was married to the sister of Rakai, and they had twin sons, Takakiuta and Tarakitai. These children were greatly loved by all the people, for they were of a good disposition, handsome, brave and strong. Though they were still young they were already skilled in the arts of war and of peace, and everybody saw that they would grow up to lead their people well.

Now it was the custom that at certain times the villagers should bring ceremonial gifts of food to their chiefs and to the families of these chiefs. So much were the two boys loved, that when these gifts were made, they were greatly favoured. Their uncle Rakai watched Tarakiuta and Tarakitai, and he saw the tall piles of kumaras, the great baskets of dried fish, and the many calabashes of preserved pigeons with which they were presented. As he watched them he became jealous, for Rakai also had a son, but his son was not loved as much as were Tarakiuta and Tarakitai, and he did not therefore receive such great quantities of food. Furthermore Rakai saw that these twins were more skilful with the spear and the fighting-staff, the taiaha, than was his son, so that when the children practiced together with these weapons, it was Rakai's son who was always defeated. Rakai's jealousy and his anger increased, for his pride was offended; also, he feared that in the future, when these children had become men, his own people would give their allegiance to Tarakiuta and Tarakitai rather than to his son.

Because of these things Rakai plotted to kill the twins. There was a path which went from the village of Rakai to the village of Kahu, and Tarakiuta and Tarakitai often played on this path with their top; they would run along the path, whipping the top before them, all the way to their uncle's village and back again. As they were playing in this way one day, Rakai saw their top and concealed it. When the boys asked him if he had seen it, Rakai told them that it had fallen into a near-by pit in which kumaras were stored. Tara-

– 33 –

kiuta and Tarakitai jumped into the pit to look for their top. Then Rakai threw down stones at the children, and so they died. Then he heaped soil into the pit so that their bodies could not be seen.

When the food was cooked that evening, the twins did not come to eat it. Then their father Kahu went about inquiring after his sons at the neighbouring villages, but could not find them. He went as well to the village of Rakai, and there also he was told that they had not been seen. Then Kahu and his people searched in the fields, in the streams and in the forest.

When they could not find them, they knew that Tarakiuta and Tarakitai had been murdered. Then they wept bitterly for the twins, and wished greatly to revenge them. So they made two kites from raupo reeds. These kites were in the shape of hawks, but had heads like men. They were so large that it took many men to carry them. Then Kahu named the kites Tarakiuta and Tarakitai after his sons, and he assembled all the priests to recite incantations over them. Then the kites were cast into the air, and as they ascended, incantations were recited. All the people watched to see in which direction the kites would travel, for they knew that these kites would seek out the man who had killed Tarakiuta and Tarakitai.

The kites rose high in the air, and then they flew straight towards the village of Rakai. When they were over the village they swooped down on their great wings until they were just above the head of Rakai himself, and then they nodded their heads. They rose high in the air again, they swooped down once more, and once more they nodded their heads. It was sufficient; the lines were wound up, for now it was known that it was Rakai who had slain the children.

That night Kahu and his men attacked Rakai's village. They stormed his palisades, set fire to his houses, and killed many of his people. Rakai's son was among the dead, and Rakai himself had to flee in the night; nor was he ever able to return to his home at Turanga. Thus was avenged the death of Tarakiuta and Tarakitai.

—M.O.

– 34 –

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The murder of Tarakiuta and Tarakitai is one of the stories shown in this carved meeting-house at Manutuke, near Gisborne. The long striped thing is one of the kites; behind it are the two boys, on top of it is their uncle (his full name was Rakaitehikuroa), and down below, holding on to the kite's string, is the father, whose full name was Kahutapere. This meeting-house, which is called Te Mana o Turanga, was erected in 1883.

– 35 –

Kites Were Magic Once

Based on an article by Archdeacon Walsh in vol. XLV of the Transactions of the N.Z. Institute

In the old days kite-flying was very important. Especially if you know nothing about aeroplanes, there is something magical about sending a kite high up into the wind. It is the furthest you can get from the earth, and the nearest to the sun and stars.

Children had toy kites, but adults flew kites too, and some of their kites were huge. Sometimes they were so big that it took quite a large number of men to get one into the air. In the Auckland Museum there is a kite which is twelve feet long, and some kites were probably bigger than this. There were all sorts of different shapes; for example there were manukaahu (hawk-birds) and manuwhara (sail-birds), and some which were shaped like men.

The body of one of these big kites was usually made from raupo leaves or toetoe stalks, fastened to a framework of light twigs. The head, and sometimes the body too, was often made from the bark of the paper-mulberry tree (aute). This bark was like paper. Sometimes the head had tattoo (moko) painted on it, like the kites over the page, and sometimes it had two long, sharp horns attached to it. The head and its horns were decorated with strings of pigeon and albatross feathers. (The head of the carved figure on the prow of a war-canoe used to be decorated with horns and feathers in the same way—so the war-canoe, going over the water, and the kite, going up in the air, looked rather like each other.)

The heads of these kites were hollow, and inside there were light shells, or else the bones of young birds, put there to make a rattling, rumbling sound as the kite went up.

It was very exciting when the men flew a kite. Many years ago an old man called Te Rangi described what used to happen. It was a difficult, dangerous business to get a big kite launched into the air, because of the straining of the huge wings under the pressure of the wind. For if a false start were made, the old man said, and the kite struck a man as it swooped to the ground, the horns would pierce his body—‘he would be driven into the earth; he woudl never rise again. This is what caused such fear when the manuwhara swooped about like a hawk skimming over the earth; and that is why it required such a number of men to hold it.’

The flying of a kite like this was a great event. There would be large numbers of people there to watch, probably including some from neighbouring villages, some of whom would perhaps bring their own kites to join in a flying match. The ‘great games’, as Te Rangi called them, would be held in a suitable place such as a windy hill, or perhaps a broad beach, when the fine-weather wind was blowing in strong from the sea. There would be the elders, the Kaumatua, sitting with their more distinguished visitors on some rising ground where they had a good view of the proceedings. There would be the chief women also, sitting in a group apart, with the general public in the background, and a host of children running all over the place. All of them would be discussing the merits of the kites, and in the background there would be the steam from the ovens, where the food to be eaten afterwards was cooking.

Then the big kite is brought out and held up by a number of men facing the wind, while a party of young warriors, in their feathers and war-paint, are squatting down together some distance in front, ready to jump up and salute the kite with a haka as it starts on its flight.

And now the excitement rises to fever-heat. ‘The men who were holding the kite,’ said Te Rangi, ‘were as if they were mad, owing to the straining of the wings and the blowing of the wind. As they held it in their hands, a man came running forth from the front rank of the haka, quivering his hands,’ like the challenger of a war-party. At last the kite is let away. Soaring up like a giant hawk, it takes all the men's strength to hold it as they pay out the line, and ‘as it goes up from the hands of the holders, there is heard the rattling of the young ones’, the birds' bones in the head.

Then all the warriors jump to their feet with a shout as of one man. ‘A—haha! Me te kete kainga e ringi ana ki te pari,’ and join in the maddening haka, as the great bird, with its human head festooned and feathered, sails away with waving antennae and long streamers floating in the wind.

A Tuhoe Maori said many years ago that, as the kite ascended, ‘the karakia [the kite flying song] would be repeated. Then a round object, a disc, would be sent up the cord, along which it would travel. It was to take water to the kite, and show that the kite had reached the heavens. And it would reach the kite, although the latter might be so distant as to be out of sight. Then the cord would be drawn in, and finally the kite would

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be recovered. And on being looked at it would be found quite wet. A peculiar wetness this that clings to the kite: it is not like the water which flows here below; it is like dew, or the misty wet which settles on the ranges.’

Kite-flying was not always a game. In the real old times it often had a religious meaning. Maui compelled the winds with his kite, and in the hands of a powerful tohunga the manuaute could do wonderful things. It was sometimes used as a way of finding the solution to a problem, as in the story of Tarakiuta and Tarakitai, and in the case of decisions made in war time. Sometimes it was used as a means of claiming new territory for a tribe. For instance, it is said that the Ngapuhi ancestores, together with those of the Rarawa and the Aopouri, came to New Zealand in the sacred canoe Matawhaorua, in which Kupe had earlier sailed to this country. The voyage was accomplished in safety, and the party landed at Hokianga—so called because it was the place of returning (hokinga)—that is, the place from where Kupe had returned to Hawaiki. The people settled down near the place where they landed, but after a time this place became too small for them, so that a chief named Kaharau decided to go further out and seek land for his descendants. He flew a kite named Tuoronuku from Pakanae, near the mouth of the Hokianga River, and as it went forth this turu manu, or kite song, was sung:

Taku manu, Ke turua atu nei,
He Karipiripi, ke kaeaea;
Turu taku manu,
hoka taku manu,
Ki tua te haha-wai;
Koia Atutahi, koia Rehua,
Whakahoro tau tara,
Ki te Kapua, Koia E!

(Fly away from me, my bird, glance restlessly as you dart about on high; swoon down like the bush hawk in search of its prey. Fly ever higher, beautiful bird, soar beyond the clouds and over the trough of the sea, onward to Caropus, onward to Antares, speed to the clouds like a warrior about to do battle, onward!)

Caropus and Antares are the names of stars.

As the string was let go the kite drifted along before the wind, and fell to the ground at Kaikohe, twenty-five miles away from Pakanae, thus conveying the mana of the tribe to this new land. The people followed the kite, and ever since, the district of Kaikohe has been occupied by a branch of the Ngapuhi Tribe.

These huge kites disappeared soon after the pakehas came. The place of the manuaute has been taken by other things. When we have the post office, there is no need to send a message by kite. Neither would it be worth while to take the matter out of the hands of the police and hunt round with a kite for the body of a missing relative. And the place of the ‘great games’ has been taken by the races and football.

—M.O.

– 37 –

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Geoff Hatu, winner of the Carnival Baby Box Contest.

Maoris Win Rotorua Carnival

Yonine Waka (left) was Carnival Queen in Rotorua last November.

There were six finalists in the Queen contest, and Rotorua Maoris won first place for Yonine with a contribution of over £6,000, as well as winning Geoff Hatu first place with over £900.

In the photograph Yonine has just heard of her success, and is being congratulated by another competitor.

Yonine's prize is a little blue Miniminor car.

Profits from the carnival were far above the target of £15,000. They will go towards a Health and Recreation Centre for Rotorua.

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These were some of the people we met when Te Ao Hou visited Wellington Hospital recently.

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Turina Lake lives at Paraparaumu.

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Denise Wanitana is from Wairoa.

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Mrs Lillian Ripley, photographed with her daughter, Rose-Marie, comes from Ruatoria, but lives in Wellington now. Her maiden name was Awatere.

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Young Leaders' Conference

by E. G. Schwimmer

Young leaders' conferences, like action songs, are hybrids—crosses between Maori and European custom.

The first such conferences were held by Te Aute old boys in 1897 and the years following. The idea of the younger generation of Maoris trying to influence the older ones was at that time most unusual, in fact revolutionary. It was remarkable that the young men, returning to their village after the conferences, and preaching their message, were given a hearing at all.

Still even at that time, the Maori elders wer getting a little accustomed to the spectacle of the young preaching to the old, for various religions had made use of young Maori missionaries and pastors whose message was listened to with respect.

When the members of the Young Maori Party became Members of Parliament, and ceased to be young, but remained leaders, nothing was heard of young leaders' conferences for quite some time.

In fact the first major one to be held this century, as far as I know, was the Auckland one in 1939, organized by Sir Apirana Ngata, Professor Sutherland and Professor Belshaw.

Over the last two years, young leaders' conferences have become quite a fashion—they are being held in different places every few weeks. The fashion started with a conference called by the Auckland Regional Council for Adult Education in August-September 1959. This was very carefully prepared; adult education tutors did the bulk of the planning, with the guidance of Professor Belshaw. Those who attended were very enthusiastic and considered similar conferences should be held in every district of the country.

Since then, some twenty have been held in just about every important centre of Maori population. The two permanent tutors in Maori adult education, Messrs Te Hau and Parker, have devoted much of their time organizing them and on each occasion they sent away some 50–100 customers completely satisfied.

The conferences fall into two types, national and regional. There have so far been two national ones, both in Auckland, and these two have drawn delegates chosen by adult education tutors from all tribes. The former of these conferences lasted a full week. The regional ones, which drew delegates from particular tribal areas—also by invitation—usually last only a weekend. These regional conferences are usually organized by committees of local leaders—the adult education tutors invite the committee which takes fairly full charge of the proceedings with some help from the tutor.

Finance for the conferences comes from the Adult Education Councils, but the Maori Purposes Fund, some Maori Trust Boards and some Maori incorporations have also made contributions. Delegates have on some occasions been asked to pay a fee for board.

Who are the delegates? A rule that dates back to the 1939 conference is that ‘young leaders’ must generally be no older than 35. A small group of older people is also invited; they sit in a separate room and form an ‘elders’ round table! This is done so the younger people are not overwhelmed by the presence of the more experienced elders. Indeed there is quite a difference in tone between the two groups—the older ones, usually experienced in public affairs, tend to be severely practical, whereas the younger groups get more deeply involved in general principles while they are usually much less informed on matters of administrative detail.

Selection of Delegates

On what basis are delegates selected? Generally, it seems that two types of people are invited: people with some experience in running Maori organizations, and educated Maoris who are thought to be potential leaders but whose community activities so far have been quite limited. By and large, it is a well-educated group, certainly very much above average in schooling. Many are public servants and teachers and therefore have special knowledge of some of the subjects the conferences always discuss. Their Maori cultural background varies from very extensive to an almost total blank. In making the selection, the tutors and committees therefore do not consider only the achievement of each delegate but also the way they think the delegate will develop,

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Miss A. Pitama (Canterbury) and Misses N. Bradshaw and M. Bradshaw (Bluff)

Delegates Come to Christchurch Conference from all over the South Island
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A group of Otago delegates and elders.

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either as leaders or as students of Maori culture.

Choice of subjects at conference follows a set pattern which goes back to the Te Aute meetings last century. This means that education, land, housing, crime are always on the agenda. Community development is also often on the list. Each conference desires to cover the whole range of ‘Maori problems’, devoting as much time to each as possible.

Round Table Discussion

Most of the time of the conferences is taken up on round table discussions. The membership is split up into groups of about 25, each in a separate room. Discussions follow a detailed list of questions which are put to delegates in a cyclostyled programme. At a conference at Kaitaia last year, for instance, the subject ‘Education’ was split into twelve questions and these were again split up further. For instance:

Question 1:

(a) Evidence points to a smaller proportion of Maori secondary school pupils submitting themselves for School Certificate and University Entrance examinations.

Is this true of your district? If so, what are the reasons?

What should be done to make the proportion the same as for pakeha pupils?

Question 1 (b) was equally wide.

At a weekend conference, a round table has to cope with a dozen questions of this kind in just a few hours. The usual practice is for each delegate to make a very brief statement about how things are in his/her district. When everyone has spoken there is some talk about the problem as a whole: what can be done about it? Perhaps a recommendation is passed—for instance, if lack of money is thought to be behind school failure, a recommendation is passed that parents should be given financial help. Then the time has come to move on to the next item, as it is considered essential to get through the whole agenda. It is only rarely that the practical implications of a recommendation are explored in detail.

At some of the conferences, lectures are given. At the Christchurch one last August, four lecturers had been invited—Messrs Herewini, Booth. Te Hau and Kawharu. These men gave addresses on the topics usually covered at these conferences—the role of tribal committees, crime, Maori land and urbanization. Round table discussions were based on the facts given in the lectures.

Whether lectures are desirable at leadership conferences is an often debated point. At the 1959 conference in Auckland there were no lectures at all but a total of twelve ‘data papers’ were handed out—reports by experts on the subjects to be discussed. The idea was that delegates would read all these reports before coming to conference and that they could discuss the questions put before them with full knowledge of the basic facts. This saved the time that would be taken in reading 12 addresses and also made delegates think perhaps more independently.

This principle, followed at many of the district conferences, is open to the objection that very few people, whether Maori or Pakeha, read data papers before going to any conference. They may read them afterwards. It has been found that at young leaders' conferences a small minority reads them and makes good use of them in discussion. Much help is also received from experts invited in for questioning during the discussions.

In fact, the presence of these experts who are either Maoris or Europeans in close contact with Maori life, has a stimulating influence on the conferences as a whole.

Every conference has its plenary sessions at which the round tables report their findings and place their recommendations before the full meeting. Many of these recommendations are very general, e.g. that more hostel accommodation is need for Maoris, that Maori clubs should teach more traditional culture. Others are decidedly practical, such as the proposal at the Christchurch conference that a body to rehabilitate Maori prisoners be set up under the control of the Christchurch tribal committee. Other recommendations take the form of requests to government.

One important principle of the conferences is that they should not become political nor channels for putting pressure on government. Once a recommendation is passed and perhaps published in a newspaper, their task is over. Nonetheless, it is inevitable that where a gathering contains many people active in public affairs, the recommendations can be influential. This is particularly so if the conferences are attended by prominent persons. One example is a recommendation made by young leaders at Waihi a year ago to the effect that there should be special institutions for Maori prisoners. Mr Hunn, who was present, took up this suggestion and has been advocating it ever since. If it should one day become a reality, this will be due in some measure to the conference where the idea was first aired and proved to have popular Maori support.

It is as a testing place of ideas that the conferences have been most valuable. For instance, Dr Rina Moore advocated at several conferences the introduction of family planning among the Maori people. At Kaitaia for the first time a Maori meeting, by a small minority, declared itself in favour of publicity on family planning being made. Thus the idea was launched through the young leaders' conferences. These have therefore assumed a function which the marae has been gradually losing.

Conferences involve an enormous amount of preparation and follow-up. There is the sending of invitations, a task demanding most careful consideration; there are arrangements for catering

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and boarding to be made; the agenda must be prepared. This too is a major task, as the data papers go into the agenda, as well as lists of questions for conference discussion. The average size is 35 pages of cyclostyled single-spaced foolscap. Numerous officials, all voluntary, help the proceedings at conference: the steering committee, the accommodation and catering people, as well as some 12 reporters who take notes at all the sessions. After conference, Adult Education produces a report based on the reporters' notes and the recommendations. This again runs into some 60 pages of single spaced foolscap.

What do these conferences achieve? For those who attend, a period of discussion on matters of such practical importance is an excellent educational experience. It is adult education of the best kind—most of those who attend make an active contribution to their round table; if they are not able to put forward new ideas, they will still report conditions in their district and so begin to see their situation more clearly. Contact with other conference members is also a valuable experience, as such contact is by no means easy to establish otherwise.

Do delegates manage to make changes in their communities after they return from conferences? This is hard to estimate, but there are cases where valuable work is now being done which looks very much as though it was inspired by young leaders' conferences. For instance, work on educational advancement in Wanganui and Palmerston North may well have been inspired by discussions at the 1960 conference in Marton.

This work however has been done by a small group and cannot be called a ‘community’ activity, valuable though it is. Indeed, one wonders whether conferences between an educated elite will easily bring about community changes of a very fundamental kind. It is dangerous, in my opinion, to place too much reliance on educated elites, as is being done in a number of other countries seeking cultural advancement. Only too often the result of training an elite has been to draw this elite away from the rest of the people so that in the end the people were split into a high-quality elite that kept on progressing, and the common herd who were left more or less as they were.

For this reason the holding of conferences where people can come only by special invitation has its own dangers. Maori adult education rightfully belongs to the isolated village, not the university lecture hall.

It is easy to see how the elite system developed. With only three Maori adult education tutors it is quite impossible to give an effective service to some 50,000 to 70,000 Maori adults in rural areas. Yet, educational progress in rural areas is undoubtedly retarded when only the children, and not the adults, are educated. Good regular adult education programmes are needed, offering the people a chance to develop their thinking and their understanding of both European and Maori concepts.

It is possible, if the scope of these conferences is widened, that they will ultimately help to revive in a new form the marae discussions of earlier days. The modern Maori certainly still likes to hear good talk and participate in it. The marae was the old Maoris' academy and the discussion group could be the academy of the modern Maori seeking further education. However, it should not become the prerogative of an elite.

In April 1962 the Women's Auxiliary Air Force (W.A.A.F.) will have completed twenty-one years of service. The Royal New Zealand Air Force was the first of the three services to enlist women into their ranks, and at first the scheme was regarded somewhat dubiously. But it proved very successful, and by the end of the war there were 2,000 W.A.A.F., many of them Maori women.

To celebrate this 21st anniversary, a Dominion-wide reunion of ex-W.A.A.F. is planned. There will be a cocktail party and a buffet dinner on March 24, and a short service on March 25, 1962. These will be held in the Students' Union Building at Victoria University, Wellington, and it is hoped that as many ex-W.A.A.F. as possible will be able to gather to enjoy the functions and talk over old times.

Ex-W.A.A.F. who would like full details are asked to write to the Secretary, W.A.A.F. reunion, Box 585, Wellington, so that they may not be missed out.

Aided by subsidies from the Department of Maori Affairs, five young Maoris each year will begin training as farmers under a long established and successful Auckland scheme.

This has been announced by the Auckland vocational guidance centre of the Education Department, which administers the project on behalf of the trustees of the Auckland Youth Farm Settlement Scheme.

In the past Maori trainees have successfully completed the training, but as individuals in the same way as other youths and not as nominees of the Maori Affairs Department.

Trainees are placed with specially chosen farmers, and live and work on the farms very much as members of the family. The training extends over a six-year-period, after which those who have completed the course receive guidance in establishing themselves as farmers. They are also given a Government subsidy which may be used for such purposes as buying stock for their new farms.

– 43 –

A History of the Ngati-Wai

by Morore Piripi

This is the second instalment of a history on the Ngati Wai recorded on tape by Morore Kaupeka Piripi. The history of Manaia, ancestor of the Ngati Wai, is continued here.

The first ancestor of Ngapuhi, Puhimoanariki, travelled along the Ngati Wai coastline on the way from Whakatane northwards in the canoe Mataatua. He is responsible for the naming of many features along the coast, discussed in this text. Morore Piripi also relates that Manaia met Puhimoanariki at Te Whara. Genealogies suggest they may in fact have lived at about the same time.

It will be difficult for readers to reconcile this meeting with the battle between Manaia and thes Ngapuhi tribe, related in our last issue. This battle, which took place at Mimiwhangata, is of great historic importance to Ngati Wai, as it explains how this tribe became scattered, and it shows its uncomfortable relationship to Ngapuhi—as a smaller though still independent neighbour.

Still, how can Manaia have fought a tribe whose distant ancestor was just about to pass along the coast? The answer is not easy to give. The only consolation to literal minded people is that genealogies do in fact refer to a Manaia Tuarua, a descendant of Manaia who lived some generations later. Perhaps it was he who fought the battle at Mimiwhangata.—E.G.S.

Te Pakangatanga o Manaia ki a Ngapuhi i Te Rearea

I te pakanga o Manaia ki a Ngapuhi i Mimiwhangata ko Te Raerea te ingoa o te pa o Manaia. Ko etahi o nga pa o Manaia ko Tarapata, Ko Kaituna. Ko enei pa he pa kaha no Manaia. Ka tukua atu e Ngapuhi te karere kei te haere atu ratou ki te ngaki i te mate o Te Waero, ka whakatauku mai a Manaia:

‘Ka whiti mai ra koe i te wai o Te Rearea, ka nui tena.’

Ka tae mai a Ngapuhi ki Mokau ka whakatakotoria e Ngapuhi a ratou whakaaro mo te kokiritanga i nga pa o Manaia. Ko Ngapuhi ki Tarapata, ko Te Rangitamaua ki te whawhai i te wai o Te Rearea. Ka haere atu a te Rangitamaua ma uta ki Te Rearea. Ka mea ia kia poko mai nga hihi o te ata ka whakaeke atu ai ki Te Rearea. Hei kona a Ngapuhi ka whakaeke ai ki Tarapata, na ki KAITUNA hoki.

Na ka haere te ope o Te Rangitamaua, e whitu te kau te ope, ka tae ki te pa o te Rearea. Ka toko nga hihi o te ata ka mea a Te Rangitamaua kia whakaekengia e ratou te pa. Na ka pikitia e ratou te pa, ka eke ki runga ka mea atu a Te Rangitamaua:

‘Ki te tae koutou ki roto me hamahama nga

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The Battle of Manaia, Te Rangitamaua and Ngapuhi at Te Rearea

When Manaia fought Ngapuhi at Mimiwhangata his pa was Te Rearea. One of the other pas was Tarapata, another was Kaituna. These pas were the fortified pas of Manaia.

A messenger was spent to tell Manaia that Ngapuhi was coming to seek revenge for the murder of Te Waero. And Manaia replied in proverb,

‘If you cross the water of Te Rearea

That will be enough.’

When Ngapuhi reached Mokau the tribe worked out a plan of attack. Ngapuhi was to attack Tarapata and Te Rangitamaua was to attempt the river of Te Rearea. Rangitamaua decided that he would approach Te Rerea by an overland route. When the fires of the day had died he would cross the river to Te Rearea. While this was happening Ngapuhi would attack Tarapata, and Kaituna also.

So Rangitamaua and his party of seventy went forth. They took an overland route; first without hiding themselves, and then for a while under cover as they went along the ridge of the hill, till they reached the pa of Te Rearea. When the fires of the day were extinguished Rangitamaua signalled to his men to scale the pa. They scaled

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karaha. Ki te rongo te iwi nei i nga karaha e patua ana ma konei ka mataku’.

Ka eke te katoa o te ope nei, ko nga toa i te tuatahi. Ko Te Rangituoro tetahi o enei toa. Kua eke ka timata te hamahama i nga karaha. Ka mataku te iwi nei. Ka timata ki te aue. Kei te aue tonu ka patupatua ratou e te ope o Te Rangitamaua. A i tenei wa kua eke mai te ope o Ngapuhi ki Tarapata, ki Kaituna, ki nga pa katoa o Ngati-Manaia. Ko te tokomaha o Ngati-Manaia i mate ki konei. Ko nga mea i ora i oma ki tena wahi, ki tena wahi, ki Whananaki ki te takiwa o Akarana, aara ki nga wahi kua whakahuatia ake nei.

Ko Te Mauria Mai o Nga Namu Me Nga Waeroa

I a ia i haere mai ai ka mauria mai e ia nga namu me nga waeroa. Ko te take i haria mai e ia nga namu me nga waeroa mo te hunga i haere mai i mua i a ia, kore i homai i nga hakari mana, ka mea ia me mau mai e ia enei ngarara, mo te taenga mai ki konei e kore ratou e ata noho. Ka kainga ratou e te namu, ka raruraru tonu ratou ki te raraku, ka kainga o ratou kanohi me nga wahi katoa o o ratou tinana. Na koia ra te take i mauria mai e ia enei ngarara hei whakararuraru ite noho a nga tangata i Niu Tireni nei.

Ko tenei wahi ko Taupiri ko te wahi tenei i tukuna ai nga namu me nga waeroa. Kei te takiwa o Pewhairangi kei te taha whakaroto o Motukokako, ara o Maunganui, o te pa i noho ai a Manaia. Ka u ki reira a ia, ka takoto tana waka ki reira. Na i haere mai ia ki te rapu raku nui hei waka nno mona, ara he kauri. Ka tae mai ki reira ka mahia e ia te waka ka puta he awha i te wahi e mahi ana ratou i reira. Tae rawa atu kore e puta te waka a, ka pakaru te waaka. Ka mahue me nga namu katoa i reira, me nga Waeroa. Na ka haere nga uri o nga namu nei kapi katoa a Aotearoa i te namu.

Ko Te Harengamai o Puhihiko Makukurangi i te Wahi o Whakatane

I rere mai a Puhi ki Ngapuhi. I tona haerengamai i haere tika tonu mai ma te taha moana, a, tae noa mai ki Whangarei. I waho o Whangarei i reira a Manaia e noho ana. Ko te ingoa o taua wahi ko Te Whara. Ko te take i huaina ai taua wahi ko Te Whara, na te mea tanga atu a Manaia ki a Puhi i runga te maunga:

‘Kei whara koe e Puhi i nga tai e haruru na.’

I reira e kohi pupu, paua kina ana te pononga wahine a Manaia, te taha moana, ka kite mai i a Puhi ma, ka haere ka huri mai te tou ki a Puhi ma. Katahi ka makutungia mai e nga tohunga o Puhi, a tu tonu atu i reira hei kohatu. Ka huaina tenei wahi ko,

‘Te Wahine iti a Manaia.’

Ka haere a Puhi i reira ka tae mai ki te wahi

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the pa, and when they got to the top Te Rangitamaua said to his men,

‘If you get inside, hammer the calabashes. If these people hear the hammering on the calabashes they will take fright.’

The whole of the party reached the pa. The brave warriors went first. Rangituoro was one of these. Having arrived they began to beat upon the calabashes. The people took fright. They cried out. Then they were killed by Te Rangitamaua's party. At this time Ngapuhi had ascended Tarapata and Kaituna and the fighting had commenced there. The tribe of Manaia was slaughtered. Manaia escaped and so did some of the others. That is how Manaia's tribe managed to survive. Till this day Manaia's tribe lies scattered where Manaia left them. Some stayed in the vicinity of Auckland, some at Whananaki and at the places previously mentioned.

The Origin of Mosquitoes and Sandflies

When Manaia came he brought the sandflies and the mosquitoes. The reason why he brought the sandflies and the mosquitoes is that he wanted to punish the people who came before him because they had not let him partake of their feasts. Hence he decided to bring these insects. When these insects arrived here these people could not sit still; they were eaten by the sandflies and they were afflicted with scratching and their eyes were eaten. Now that is the reason why he brought these insects; to upset the life of the people here in New Zealand.

The releasing of the insects occurred at Taupiri. This place is in the vicinity of Pewhairangi on the inland side of Motukokako; that is of Maunganui, of the pa where Manaia stayed. When he arrived there his canoe lay there. Now he came to find big trees, namely kauri, for another canoe for himself. When he arrived there he built a canoe and a storm came up where he and his people were working. So by the time they got back the canoe could not get out (to sea), and it was broken. Then all the sandflies and the mosquitoes were left there. From there the descendants of these sandflies travelled till the whole of Aotearoa was covered with them.

The Coming of Puhimoanariki from the Area of Whakatane

Puhi fled to Ngapuhi. When he came he rowed directly along the coast till he reached Whangarei. Outside Whangarei, Manaia was staying. The name of the place was Te Whara. The reason why this place was called Te Whara is that Manaia seeing Puhi on the hill, cautioned him in these words:

‘You may meet with disaster from the tides that thunder there

O Puhi’

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Picture icon

Mt. Manaia, in Whangarei Harbour.

e koerotia ra, ‘Kei whara koe i nga tai e haruru nei.’ Ka Huaina e Puhi tera wahi ko ‘Taiharuru’.

Ka haere mai ano ia i reira, ka u mai ki tetahi wahi ka rongo ia i te tai e haruru ana ka mea ia ko ‘Ngunguru’ tera wahi. Ka haere mai ano ia i reira ka kake atu ia ki runga i tetahi maunga i reira, a, ko te mahi i reira he retireti kaha, ara, he tutu ki te Maori. Ko te ingoa tawhito tenei. Ka huaina e Puhi tenei wahi ko ‘Tutukaka’.

I runga i te waka o Puhi tetahi tangata ko Tane tana ingoa. Ka whakatangi i te rehu i reira ka huaina tera wahi ko ‘Te Rehu A Tane’.

Ka haeremai ano ratou i reira i te aranga ake o te ra, a i tetahi iho a nga ra ka u mai ki tetahi wahi tata tonu ki te pouri iho nei ka u mai ki tetahi wahi, he one pai, ka huaina e Puhi tenei wahi ko ‘Matapouri’. Ko te ahua hoki tera o to ratou taenga mai ki reira. Ka noho ratou ki reira.

Ko te mahi a Puhi i konei he tiro haere i te whenua kia kitea rawatia e ia he wahi pai hei nohoanga mo ratou. Ka haere mai ano i tera wahi ka u mai ki tetahi wahi, he one ano. I konei e kuku atu ana te awa ki roto. Ka kuhu atu ratou ki taua awa nei ka noho ki reira. I te po ka moe ratou i reira, ka huia te kaumatua nei ka whana tana waewae. I te whanatanga o

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It was there that a woman of Manaia's was gathering pupu, paua, and kina on the sea shore. On seeing Puhi and his companions she turned her backside towards them. So Manaia's tohungas bewitched her, and she remained standing there as a stone. Hence the place where she stood was called by the Maoris ‘Te Wahine iti a Manaia’, which means ‘The lesser wife of Manaia’.

Puhi came from there to the place which received its name from the cautioning words of Manaia to Puhi:

‘You may meet with disaster from the tides that thunder there’.

He called this place Taiharuru, which means Thundering Tides.

He came from this place to another where he heard the tides thundering continuously so he called it Ngunguru, which means ‘Rumble’. Then he climbed onto a hill there where the kaka (pigeon) was snared. The word of snaring is ‘tutu’ which is the ancient Maori word for snaring. So the Maori called this place Tutukaka.

On this canoe (of Puhi's) was a man whose name was Tane. He played a flute at a certain spot there, and this spot was called Te-Rehu-A-Tane; this means ‘the flute of Tane’.

They came from there, and on another day at the rising of the sun they arrived at a place

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tana waewae ka rere atu te oneone, a tu mai ana he pukepuke ki runga i te papa tu mai ai. A, na tetahi o nga tangata i mea,

‘Ka whana te waewae o te nanakia nei!’

Ka huiaina tera wahi ko ‘Whananaki’.

Ka haere mai ano i reira ka hoe haere mai i te awa ka tae mai ki tetahi wahi i reira ka tahuri a ia ki te purupuru i tana waka i reira kia pai ai mo te haere i te moana. Ka ahu penei ake ki te tai whakararo nei ka huaina tenei wahi ko Purupuru, ara, ‘The Purupurutanga a Mataatua.’

Ka haere mai i tera wahi ka rongo a Puhi e tangi ana nga kaka, e rua nga kaka, ka mea a Puhi:

‘A, e rua ano kaka o tenei wahi.’

Ka huaina tenei wahi ko ‘Ruatuhi’.

Ka haere mai ano i reira ki tetahi wahi he nui te tokatoka haere, ka mea atua Puhi ki ana kai urungi i te waka:

‘Kia tika te parepare haere i te waka kei whara tatou i te kohatu.’

Na ka huaina tenei wahi ko ‘Pareparea’. Ka haere mai ano i reira ka titiro atu ratou ki waho i te moana e tu mai ana a Poor Knights ka mea ratou.

‘He rite ki Tawhitirangi tetahi, ki Aorangi tetahi o nga moutere i waho ra.’

Ka kite ano ratou i tetahi moutere ano, a ka tata mai ratou ka ki ratou he rite tonu ki tetahi wahi ko Rimariki te ingoa, a kei Hamoa tenei wahi. Ka haere mai ratou i tera wahi ka tae mai ki tenei wahi e kiia ne ko ‘Whangaruru’. Ko te take o tenei ingoa i huaina ai e Puhi ki reira ko te roa o ratou e haere mai ana, katahi ano ratou ka kite i tetahi wahi pai, ruru, koia i korerotia ai ko ‘Whangaruru’.

Ka noho ratou i reira mo tetahi wa roa, ka mutu haere mai ki wahi e korerotia nei, ana, i te kainga o Manaia e huainatia nei ko Motukokako.

Ko tetahi mate i reira, i rere te tiheru o te waka, o Puhi. Ka huaina tera wahi ko te ‘Tiheru’. Ara i rere atu te hoe tiheru waka i te paria. Ka haere mai ki te wahi e huainatia nei ko Whangaroa. Ko te ingoa ke o tera wahi ko Te Pokopoko o Hinenui i Te Po Te Ureroa O Mauiio.

No te taenga o Puhi ki reira, ka waiho te punga o Mataatua ko Whaingaroa te ingoa o te punga, ko tetahi o nga punga i mahue ki te puaha o Whakatane! Na ka hoki mai a Puhi ki Whangaroad, ki Whaingaroa i tana ingoa e ki ana ia, tae mai ki Takou, ka u ki reira te waka nei, ko ‘Kopuakawau’ te ingoa o te awa i u atu ai. Ka haere atu ki reira a Mataatua ki te mea i te waka ki te pohutukawa. Ko nga mana i mauria mai e Puhi ki reira, ko ‘Te Koakoa’ tetahi, ko ‘Tapirau’ tetahi. E rua enei taniwha kei reira e noho ana i tenei ra, a whakakohatu ana. Ka noho a Puhi i reira ka haere ki roto o tenei whenua e kiia nei ko Ngapuhi. Ka huaina tehei wahu katoa e nga uri o Puhi ko Ngapuhi.

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which looked rather dark, and they pulled up at a place where the beach was good. So they called this place Matapouri, because of the way in which they landed (Pouri means dark).

The object of Puhi's travelling thus was to survey the land in order to find a good place in which to settle himself and his people. They travelled from Matapouri till they reached a certain place, also a beach, where the river went into the sea. They came up this river and stopped here. That night as they slept, the elder Puhi had a cramp and kicked with his foot. When he kicked the sand flew and stood as a hill on the flat land. This place was called Whananaki. One of the people had said (of Puhi's action)

‘This crafty one kicks’. (Whana means to ‘Kick’.)

They rowed up the river, and when they reached a certain place Puhi began to plug up his boat in order to make it seaworthy. They had been travelling in a northern direction when they plugged up the canoe, and when the job was accomplished this place was called Purupuru (‘purupuru’ means ‘to plug up’). The long name of this place is Te-Purupurutanga-a-Mataatua. (The plugging up of Mataatua.)

From here they journeyed until they reached a place where Puhi heard some pigeons crying. There were two pigeons, and Puhi said,

‘Only two pigeons in this place!’

So he called this place Ruatuhi (the pointing out of the two). Then Puhi journeyed from here to a place where it was rocky, and he said to the rowers of the canoe,

‘Be careful how you manoeuvre this canoe lest we flounder on the rocks’.

Hence this place was called Pareparea (‘manoeuvre’). They travelled from there and they looked out to sea to where Poor Knights stood, and they said,

‘One island looks like Tawhitirangi, and the other island looks like Aorangi’.

Again they saw another island close to them; it looked like Rimariki, an island which is said to be in Samoa. From there they came to this place called Whangaruru. The reason for the naming of this place by Puhi is that it took them a long time to find a place, and at last they had seen a good sheltered one. That is why this place is called Whangaruru (Whanga—to wait, ruru—to shelter). They stayed at this place for a while, then went to this place of Manaia's already mentioned, that is to this place called Motukokako.

One of the troubles there was that the bailer of Puhi's canoe was washed away. The place is called Tiheru (bailer) even today. The implement for bailing out the canoe was washed away in the tide. [The canoe bailer was turned into a rock outside Cape Brett. It is known as ‘Tiheru o Mataatua’.]

Continued on page 60

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Te Haerenga Mai o Te Maori

(He mea kohikohi i nga korero a Te Rangihiroame era atu matauranga na M. Winiata, M.A., Dip.Ed.)

TE KAUPAPA KORERO TUARUA—HEKENGA MAI KI AOTEAROA

I whakataki iho a tatau korero, i te Pukapuka o te hui tuatahi, mai i te hanganga o te tangata tae noa ki te haerenga mai o nga tupuna o nga Porinihana (Polynesians) ki te Moana-nui-a-Kiwa.

I wananga tatou i nga whakamarama o te Pukapuka a Moromona, i te korero a te Pakeha matauranga o Nowei, a inga Whakaaturanga hoki a Te Rangihiroa. Ka kite tatou ko te tokomahanga o nga Matauranga Pakeha a me nga tupuna Poronihana e tohu katoa ana ki te Hauauru, kaore ki te Rawhiti ara ki nga takiwa o Ahia kaore, ki nga takiwa o Amerika i te kainga i tupu mai ai tenei iwi te Poronihana. Otira kaore i hangai tuturu iau te whakaatu ki tana kainga i haere mai ai, engari i penei na—i Inia pea ara i era takiwa, i te mea kaore he pukapuka tuhi tuhi o aua wa.

Tenei te whakarapopotanga o etahi korero:

(1)

Ko Paahi Mete (Percy Smith) tetahi Pakeha i whanui tana rapu i te tupunga mai o nga Poronihana. I tuhia e ia ana korero ki tana pukapuka, ingoatia ana e ia ko “Hawaiki” Ki a ia i tupu mai nga Poronihana i te Ganges Valley, ara i Inia. Tena etahi iwi i pakanga mai ki a ratou i reira ko nga Ereana (Aryans). I whaia haeretia e Paahi Mete i nga whakapapa me nga korero tawhito o Rarotonga. Kei roto i aua korero e whakaatu ana, he rangatira no mua ko Tuterangimarama te ingoa. He rangatira no atia-te-varinganui, i noho ia i nga wa o te tau 450 i mua i te whanautnga o Te Karaiti. Na, ko te VARI e ahua tata ana ki tetahi kupu no te reo, Inia ara PADI, he ingoa tawhito tenei i te reo o Inia mo te raihi (rice). Ko te whakamaoritanga o taua ingoa, atia-te-varinganui penei—atia-te whenua-e nui ana—te raihi ko taua whenua ko Inia.
(2)

Na tetahi Pakeha ano na Terekia (Tregear) i tautoko ta Paahi Mete. He tangata matau a terekia ki nga reo o nga iwi o te Moana-nui-a-

1.

Maui

Whakapapa - Maui Rarotimu
Rarotake
Potu
Pohaere
Powhakataka
Poaniwaniwa
Maheatu
Maheawa
Takahuriwhenua
Taranga = ia Makeatutara

Mauitaha Mauiroto Mauipae Mauiwaho Mauitikitiki a Taranga

Ma haere te korero i inaianei inga Heke mai ki Aotearoa. Ko te Heke tuatahi ko Maui. Tenei tona whakapapa irunga ake nei.

Kiwa. Ki tana kite he reo e tino tata ana te reo o nga Poronihana (Polynesians) ki te reo Hanakiriti (Sanscrit) o Inia. No reira koia ra te kainga tupu o nga Poronihana.
(3)

Tena ano hoki tetahi Tiati—no Hawaii ko Whonana (Fornander) te ingoa. Ki tana titiro ki nga tikanga me nga whakahaere a nga iwi o Poronihana (Polynesians) kei te tino rite ki o nga iwi o Arapia, penei i te whanau o Iharaira nei.
(4)

Ko etahi korero e whaia ana e nga matauranga rapu i te tupunga mai o nga Poronihana, na tetahi tohunga no Ngati-Kahungunu, ko Te Matorohanga tona ingoa. Ki tana ki i tupu mai nga Poronihana i Irihia. Ki ta Paahi Mete, he ingoa ano a Irihia no Inia. I mea ano hoki a Te Matorohanga, i mauria mai te Kumara kao e nga waka i te hekenga mai i Irihia. I ki hoki a Te Matorohanga he whenua ano tena ko Uru te ingoa patata ana ki te kainga tupu o nga Poronihana. Ahua rite ana tenei Uru ki te whenua i te Paipera, i heke mai ai a Aperahana—ana—Uru o nga Kararii. (Ur of the Chaldees). Engari ki a Paahi Mete, ko taua Uru nei, he whenua no nga Eriana (Aryans) i whawahi ra ki nga tupuna o na Poronihana.

Ki a Te Rangihiroa kei te tarewa katoa enei whakamarama. Ko tana Uru ra ko Te Hau-a-uru, i ahu mai nga Poronihana i tera tai, ara i Te Tai-Hau-a-uru koiara taua Uru nei. Ehara taua Uru nei i te ingoa whenua rawa.

E kore e taea te tohu hangai tuturu o te kainga i tupu mai ai nga tupuna o Nga Poronihana. Kua tawhiti rawa ki muri, a e kore e u tonu nga korero e akona a waha ana ki nga whakatupuranga. Heoi ano ko te mea hei mohiotanga mo tatou i ahu mai nga tupuna i te Haua-URU, i heke mai i tera tai, haere atu ki te Rawhiti. I haere mai i nga takiwa o Ahia, ka noho ia Inia, ka heke iho ki Inohinia (Indonesia) a ka hoe mai i reira ki nga Moutere o te Moana-nui-Kiwa (Tirohia te Mapi).

– 48 –

Ko te tangata tuatahi i whakahuatia nana i kite a Aotearoa ko Maui—tiki-tiki a Taranga. I tapaina ai tenei ingoa, na te mea i tana whanautanga mai he whakatahe, katahi ka takaia ki te tikitiki o te mahunga o tana whaea o Taranga. Ehara ra i te mea he tangata nei a Maui e ai ki nga korero tawhito a nga tupuna Maori, engari he atua tonu atu. Ara e haere ra ona rongo. I whanau ia ki te akau, na ka whiua atu e tana whaea ki te hukahuka o te tai, a ka takaia atu, takai mai, heoi na te Apu-matangi, na te Apu-hau ia i whakahoki mai ano ki uta. Na ka takaia ia e nga tawhaowhao o te akau roa, na ka tau mai te tini o te ngaro ki te karamuimui i a ia, me nga manu hoki. Ka puta atu tana tupuna, a Tamanui-ki-te-rangi, ka kitea ki te ngaro ki nga manu, e karamui ana i runga i nga tawhaowhao, ka rere mai taua tupuna nei ka heua ake, ana he tangata. Ka kawea atu ki te whare, he mea whakairi ki runga noi ai, kia ngaua ake e te auahi, e te mahana, a ora noa ake ia i te mahi atawhai a tana tupuna. Ka kaumatua ka hoki ki tan whaea rokohanga atu e tatau ana tana whaea a Taranga i ana tamariki. “Ko Maui-taha, ko Maui-roto, ko Maui-pae, ko Maui-waho—” te taenga mai ki a ia ka mea tana whaea “Ha! Nowhea to koutou tokorima?” Ka ki atu a Maui-potiki “Na ano au”. Te mohiotanga o tana whaea, ka tapaina tana ingoa ko Maui-tikitiki-a-Taranga. He tino nanakia taua tangata a Maui. Ko te Maui ano tenei nana i kawe he kai ma tana tupuna ma Murirangawhenua. Heoi kaore i hoatu kia kainga engari a waiho mai i tahaki. He pera tonu i nga ra katoa. Katahi ano a Murirangawhenua ka mohio. Ka hongi te wahine ra ka whakatere i tona poho hei horomi i a Maui, na ko te honinga atu, ka mohio ko-tana mokopuna. Na ka puta mai te reo, “Ko Maui koe?” “Ae!” “He aha tau i hangarau i a au?” Ka mea atu a Maui “Ko tou kauae kia homai ki a au.” Ka mea atu ia “Tangohia” a ka tangohia e ia, a ka hoki a Maui ki ona tuakana.

Katahi a Maui ka taka i tana matau, i te Kauae o Murirangawhenua, ka oti; whiri rawa te taura, ka oti. Ka mea ona tuakana ki a ratou ano “Tatou ka aukaha i o tatou waka.” “Ae! tatou ka hoe ki te hi.” Ko mean mo Maui. “Kaua e tukua mai, kei nukarautia tatou.” Ka rewa ano te waka o nga tuakana, kaore i kitea a Maui kei roto kei te riu o te waka e takoto ana. Ka tae ki waho ki te moana, katahi a Maui ka maranga ake i roto i te riu o te waka. Ka kite nga tuakana, ka mea ratou kia whakahokia ki uta. Katahi ka kumea e Maui te Moana kia roa, tahuri noa atu ratia ki uta, kua ngaro te whenua. Ka mea atu a Maui “E kore ranei au e waiho hei tata i to tatou Waka?” Ae ana mai ratou.

Hoe nei, oe nei, a, takhiti noa atu; ka mea nga hoa “Hei konei!” Ka mea atu ia, “Kia ngaro te tuapae whenua; a, ngaro rawa, katahi ka tukua te punga, kia tawhiti noa atu, ki te au o te moana.” Ka huti nga tuaka; anana kihai i tukua iho ki te wai i whaia tonutia ake e te ika ki runga ki te waka; e rua ano hekenga o te aho, ehara, kua tomo te waka i te mahi a te ika.

Ka tango a Maui i tana matau. Ehara, i roto ano i a ia, e uira ana te paua me te whakairo, puhipuhi rawa ki te waero, anana ka turua ra. Katahi ano ia ka ki atu, “Homai hoki tetahi maunu ki a au.” Ka mea atu ratou kia a ia “Ekore e marereatu.” Ka kukua te ringaringa ka motokia ake ki tona ihu; a ka toto te ihu, ka pania ki te matau, ka whiua ki te moana; ana rere tonu, rere tonu, a, ka tae ki te tekoteko, mahue ake; ka mahue nga mahihi, ka ngaro ki te roro ehara, ka mau ki te paepae o te whatitoka te matau a Mautikitiki-a-Taranga. Katahi ka tapikitia e ia tana aho, ehara, ka mau ake te whare o taua kaumatua nei o Tonganui, i tana matau; haere ake, haere ake a, ka morunga ake tana whare: te tino marangatanga ake, ehara, ma mau iho tana matau i te taimaha; ka puta ake hoki te koropupup ote mhenua ki runga, ka hamana nga waha o nga tuakana ki te tangi.

Katahi a Maui ka hapai i tana karakia hiki ake mo tana ika kia maiangi ake, ka mea:

“He ahu tau, e Tonganui,
Engau whakatuturi ake i raro?
Ka puta te hau o Rangawhenua
Ka rukuruku
Ka hei hei.
Ka rukuruku
Ka eaea
Ooi
Mokopu-Tangaroa-meha.”

Ehara, tarewa ana i runga te ika a Maui he ika whenua ko Papatuanuku; arara, takoto maroke ana to ratou waka. Ka haere a Maui, ka mea iho ki ana tuakana “Imuri i au nei, kia manawanui, kei kainga ake i muri nei, engari waiho kia tae au ki te kawe i te hau o tenei tanga ika; a kia tae atu au ki te tohunga, kia Whangaia ki te atua.

Hemo kau atu ano taua maia raka, ehara, kua takahia nga kupu i rongo ra ratou; kei te kai, kei te haehae i taua ika. Te tino okenga i oke ai te pane me te hiku, me nga urutira, me nga pahihawa: arara, ta Tangaroa pai hoki, ano kei te wai e tawheta ana.

Patai:

(1)

Pehea ka koutou whakamarama mo te korero o Maui—

(a)

He tangata tuturu tonu ranei?
(b)

I tino hingia ake ranei e Maui te whenua?
(2)

Pehea ki a koutou te tino tikanga o tenei korero?
(3)

Pehea nga tupunga o tenei mea o te korero?
(4)

He aha a Maui i haere ai ki nga tohunga?
(5)

He aha atu etahi korero mo Maui e mohiotia ana?

Ana, koia e takoto kino nei te whenua, tu ana he maunga, takato ana he raorao heke ana he awaawa, ara he pari hoki: me i kaua te tinihangatia e ona hoa kua takoto pai taua ika; a kua waiho hei tohu mo te whenua i muri nei.

– 49 –

Ko te whakamaoritanga penei—ko te matau-a-Maui ara ko te kauae o tana tupuna o Muriranga whenua, kei Heretaunga i naianei. Ko Aotearoa nei te Ika-a-Maui, ko te Waipounamu te waka-o-Maui i takoto ki runga o Hikurangi Maunga i a Ngatiporou.

He maha nga patai ate tangata. Tenei tetahi—“No hea te whenua?” Ko te whakautu—“E i hingia ake nei hoki e Maui”. Koianei ano te mahi a tenei tangata i era o nga Moutere o te Moananui-a-kiwa—Kei Hamoa, kei Tonga, kei Hawaii a Maui—nana i hi ake te whenua.

Ko tenei te tino maoritanga o te korero o Maui i hi ai i Aotearoa. He tangata tera i haere ki te hi ika, ka ngaro atu ki waho i te moana, na ka tukono atu ki etahi moutere, ka hoki mai ki te kainga, ka korero ki ana uri—i hingia ake e ia he whenua, — kai i kitea e ia he whenua. Ite kore tuhituhi a te Maori ka korero paki te hitoria, kia reka ai ki te taringa, ki mau ai hoki te pupuri e te ngakau o nga whakatupuranga. Tenei ra, kua ngaro kei, te tuturu tikanga o te korero nei, ka tangohia atu, he ika nei ano—kao—he whenua ke. Na, ka tangohia mai te ingoa o tetahi tangata e nui ana ona korero, waiho tonu atu mana te haere ki te hi, ahakoa ra he tangata ke atu ano, meatia ake na te tangata rongo nui na Maui.

Me penei pea te mutunga o tenei waahi—he tangata i mua noa atu i hoe ki te hi i waho i te moana, ka tupono mai ki Aotearoa — akunei koianei te tangata tuatahi i rere mai ki te moana nui akiwa—ka waiho ana mahi hei korero. Akuanei i tae mai ano ki Aotea roa nei. Ko wai ra ka wohio?

II. Kupe

Etahi Whakapapa o Kupe (Na te Hirinui Jones)

(Mataho [ unclear: ] rua-Waka) (Horouta Waka)
Kupe Paikei
Tahaunui Pouhinu
Popoto Tarawhakatu
Utuhae Nanaia
Kahukurataepo Porourangi
Tumangenge Ueroa
Kauwhataroa Tokerau
Awhirau Iwipupu=ia Tamate (Takitimu)
Rapa Hoturoa
Rongowaiwahine=ia Kahungunu (Tainui Waka) Hotuope
Kahukuranui Hotumatapa
Rakeihikuroa Motai
Tupurupuru Ue
Te Rangituehu Raka
Tuaka=ia Te Angiangi Kakati
Mahinarangi=ia Raukawa Rereahu Maniapoto (Waikato me Maniapoto) Tawhao
Turongo

Na Te Matorohanga. Tohunga roto i te Wharewananga o Ngatikahungunu, etahi korero mo Kupe. Na Te Whatahoro i tuhi nga Korero a Te Matorohanga. He tangata rangatira a Kupe no Hawaiki, tona papa no Raratonga; no Rangiatea te matua-tane a tona whaea. I tetahi wa ka tupu ta raua kakari ko muturangi. No Rarotango a Muturangi, te take o ta raua whawhai mo te Mokai-a-Muturanga, he wheke. I haere atu a Kupe me ona tangata ki te hi ika, Ka eke ki runga i te tauranga ika, ka rere nga aho a ona tangata ki te wai; ka roa, kaore e rongo ana ki te ika e kai ana mai ki nga matau ka hutia ake nga aho; kua noa atu nga mounu o nga matau. Ka kimi nga tangata he aha ra i pera ai? Katahi ka Kawea ki nga tohunga tuahu kia kimihia te take i pera ai a ratou aho, me nga mouna. Ka ki atu nga tohunga tuahu “Ka haere koutou a muri ake nei ki te hi, mauria mai nga aho me nga matau ki a matou i te ata e haere ai; kia mahia ka haere ai.” Ka oti te mahi ka haere nga waka ki nga taunga waka i te moana, ka oti; katahi ka kitea ki nga kawekawe o te wheke e pupuri ana i nga aho; tinitini te wheke; a ka kitea taua wheke a Muturangi e tau ana i runga o te kare o te wai manu ai. He tini nga wheke engari kaore he ika i kai mai ki nga matau, o ko nga mauna pau noa ake i nga wheke te kai Katahi ka motiotia na Muturangi taua mahi.

Ka haere a Kupe ki a Muturangi i reira ano i te Kahukaka e noho ana, kai reira tona kainga. Ka tae atu a Kupe ka ki atu “E ta! kei a koe tonu ia to matou mate; kaore nei koe i whakaatu mai ki a matou.” “Ka mea mai a Muturangi.” Kaore i au te take i haere atu ai nga taurekareka na ki kona.” Ka hoki ano a Kupe a Muturangi, ka mea atu “I haere mai ahau ki a koe, kia patua e koe to mokai.” Ka mea mai a Muturangi.” “Nona tona kainga. No te tangata te he ki te haere atu ki to ratou na kainga patu ai i a ratou.” Ka mea atu a Kupe “Epai ana.”

Patai:

(1)

E rongo ana ranei koutou i etahi atu tangata e tiaki mokai ana penei i a Muturangi?
(2)

He aha tera whare, te whare wananga? He aha ana tikanga?
(3)

He aha te tauranga ika? He aha te ika i tau ai ki reira?
(4)

E penei ana ano ranei i o tatou rangi ke kainga ote mounu e te wheke?

Ka haere a Kupe ka tae ki ite Pakaroa; ka mea ki tona “mahia taku waka kia pai.” Ka mahia a Matahorua, e rua, nga haumi-topero, kotahi i te kei, kotahi i te ihu.

Na katahi ka whaia e Kupe raua ko Ngake te wheke a Muturangi. Ko Tawhirirangi te ingoa o te waka o Ngake. Ka utaina te kai ki a matahorua, ka piki hoki tana wahine a Hine-i-te-aparangi me nga tamariki. Hokoono ma rua topu te utanga tangata o runga a Matahorua.

Patai:

(1)

Ko wai te waka o Kupe?
– 50 –
(2)

Ko wai te waka o Ngake?
(3)

He aha a Kupe i uta ai i tana wahine me ana tamariki ki te waka?
(4)

Torohia te Hokoono ma rua topu?

Ka whai mai i te Wheke-a-Muturangi. Ka tata mai ki Muriwhenua i te hiku o te Motu nei, ka whakatu te uru o te upoko o wheke ki te Tonga, Ka tika mai me te Rawhiti. Ka karanga atu a Kupe ki a Ngake “Haere e whai ita taua ika. Kia whakau ake au ki uta nei whakata ai. Ka whai atu ai koe, e tau i a koe te wheke, na, ata waiho kia tau ara kia tae atu au.” Ka peka a Kupe ki Hokianga. Ka roa e noho ana ka haere mai ki te whai maii a Ngako. Tae rawa mai ki Rangiwhakaoma, e noho atu ana a Ngake i reira e whanga atu ana. I roto te wheke i te ana e whanau tamariki ana. Katahi ka tikina e Kupe ka tukitukia te ana i noho ai; ka oma mai a Wheke i te po whaka-te-tonga nei; ka whaia mai ano e raua ko Ngake, tae rawa mai ki Te Kawakawa. Tenei ingoa, na Kupe; he tipare Kawakawa no tetahi o ana tamahine, waiho tonu iho hei ingoa mona ko Te Kawakawa. Kei reira te puna Kahawai a Kupe.

Na katahi ka haere ki te whai ano i ta raua ika tae rawa atu ki te wahapu o Te Whanganui a Tara ra; ki te tahu mauru ka u o ratou waka e rua ki reira.

Ko nga motu e rua i Te Whanganui a Tara ko Matiu, ko Mokaro, i tapaina e nga tamahine a Kupe ko o raua ingoa he whakamaharatanga ki to raua taenga mai ki tenei motu.

Ka tapaina a Porirua. I mahue tetahi o nga punga o Matahonua ki Porirua, ka mauria tetahi kowhatu ke ano no reira, no te taha marangai o te ngutu awa taua kowhatu, he kowhatu huka-a-tai. Ko te “Hukatai” tonu tona ingoa. Ka tae ki mana, ka waiho a raua tamariki me a raua wahine ki reira. Ka mea a Mohuia “Waiho tenei hei ingoa mo tatou ko to tatou mana tuatahi ki runga i tenei motu.” Ka mea a Kupe “Ae, e pai ana.” Katahi ka rere ki te whai i te wheke. Ehara ka kitea atu e haere mai ana, ka huri nga waka to Ngake me to Kupe kia tika ai te wheke ma maenganui i o raua waka. Ka haere mai te ika ra, tika tonu ma waenganui, o nga waka e rua nei; ka puta te upoko o nga wakekawe i nga waka nei e to mai ana ano nga kawekawe o te hiku i waho noa atu o nga waka e rua nei. Te Whakaaro ake, tera pea e toe ki te 40 whatianga o te ika nei te roa mai i nga kawekawe o mua o te upoko tae noa ki nga kawekawe o te hiku; ko te whanui o te tinana tera pea e tae ki te toru ki te wha whananga te whanui. Ka tu a Tihorangi i waenganui o te waka o Kupe me te rakau huata, ka tu, ka tu hoki ta Ngake huata, ka rua nga rakau ki roto i te ika nei, ka rongo mamae te ika nei. Katahi ka haere nga kawekawe ki te whawhati i te rakau a Ngake, ka whati te Mata a ngake, ka whati hoki te rakau a Tohirangi i ertio. ooteakrkkshrdlu shrdlu shrdlu koreki; ka mau nga kawekawe ki te Mao o te waka o Ngake, i te ihu tae noa ki te kei, ka tahuai te waka o Ngake, I te mataku o nga tangata o runga i a Tawirirangi—koia ra te ingoa o te waka o Ngake. Ka rarahu nga kawekawe o te tupua nei ki te waka a Kupe; ka mau a Kupe ki tana toki, ki a Rakatu whenua, ka topetopea nga kawekawe i konei. Kaore i rongo. Ko karanga a Kupe ki a Po heuea “Makaia te ruru—taha ki te upoko o wheke; ka mahara pea te tupua nei he tangata. Ka mahue te pupuri i te waka, ka hui nga kawekawe ki te rurutaha ra. Katahi ano ka paoa te toki a Kupe a Rangatu whenua ki te upoko, ka pakaru te upoko me nga karu e rua, ka mate te ika nei te wheke a Moturangi. Koia nei te ingoa Arapaoa i mau ai ki tera motu, mo te paonga i te upoko o wheke me nga karu. Ko te toka moana i takato ai nga whatu o te wheke—tapaina ana ko Nga Whatu.

I amiohaere a Kupe i te Waipounamu. Ka tae ki Arahura, i tapaina tenei mo tona haere ki te kimi haere i te tangata me kore e ia; koia a Arahura.

Na, ka haere te waka o Kupe, ka ahu ki te tonga, ka tae ki te hiku o tera motu, ara, ki te mutunga mai, ka karanga atu a Kupei te wahine a Ngake ki a Hinewaihua “E Hua, waiho to mokai i konei hei noho i tenei pito o te motu nei; ina hoki kaore he tangata tahi.” Ka mahue te Kekeno me te korora, i reira hei tiaki mai i tera pito o te motu o Arapaoa.

Ka hoki a Kupe ki Aotearoa ki Hokianga i tika mai te hauauru. Ka ngaro nga kuri a Kupe ki te ngahere. Hoki rawa mai kua kore nga ariki. Katahi ka haere ki te taha o te moana whakaau mai al, ka rangona e Kupe, katahi ka metapoutia mai i waho i te moana—whakakowhatu tonu iho.

I te taenga mai o Kupe ki waho o Whanganui ka kite mai ki te pai o te whanga o Whanganui, ka mea a Kupe kia peka ratou kia kite i tenei Whanga. Ka tae mai ki te ngutuawa o te awa ki te taha mauru, ka noho i reira. Ka haere mai ki Patea, ka tiria tona karaka i reira he oturu te ingoa o tana karaka. Ko tana kainga i noho ai i te ngutuawa o Whanganui ko Kaihau o—Kupe. I hoe a Kupe ki roto o Whanganui, ki te kimi tangata whenua haere. Ka mate te wheteke a Kupe ko Pawa te ingoa, ki reira, ka tapaina taua waahi ko Kauarapawa.

I mate ki te awa, i te Waipuke.

Patai:

(1)

Epehea ana o koutou wharaaro ki te Whekea-Muturangi, te rerenga mai ki tenei motu?
(2)

Erite ana ano ranei tenei korero ki to Maui? He tino Wheka ranei te mea nana a Kupe i arahi mai?
(3)

Mehemea he pera ano i te Korero mo Maui—he aha te tino tikanga o tenei korero?
(4)

Pehea te whakamarama mo te whowhaitanga ki te wheke a Muturangi?
(5)

Mehemea he korero pakiwaitara nohea nga ingoa—o nga motu i te Whanganui-a-Tara?
– 51 –
(6)

Ko ehea atu nga waahi i noho a Kupe?
(7)

He tangata ano ranei i konei i mua atu i a Kupe?
(8)

Kei tehea takiwa atu i Tiritiri o te moana te motu i hoki atu ai a Kupe?

Ka hoki a Kupe ki Rangiatea, ki Hawaiki, ko tana korero tenei “Kotahi te whenua e tauria ana e te Kohurangi, he whenua makuku, e kokuru ana te oneone; kei Tiritiri o te moana e tau ana. Ka ui mai hoki a Ngatoto ki a Kupe. “E Kupe he aha te ahua o te whenua i kite na koe? He raupapa ranei, he tuarangaranga ranei; he one tai; he one matua ranei te one.” Ka mea a Kupe “He tuatua a Waenganui, ko nga hiwi i tata ki te moana i ahua maru, ka tuwhera ai nga raorao i te taha mauru. Te Motu whakatonga ko nga hiwi i tata mai ki te taha rawhiti he ora te whenua he pai ki te titiro atu. Na ko te one o Aotearoa he pai, he one para-umu, he one kai; ko etahi waahi he one papa. Tihore, he pihipihi te tupu o te otaota.” Ka patai ano etahi tangata—“E Kupe, he aha te kai o te wai o waho, o uta?” Ka mean a Kupe “He ika a waho, a uta, he paua, he kuku, he pipi, kei nga tapa o te moana.” Ka mea mai nga tangata, “Kei whea te uru o te waka, E Kupe?” Ka wea a Kupe “Waiho i te taha katau o te ra o te marama o Kopu rere ai. Engari hei te Orongo-nui haere ai; ko te kaupeka o te tau, ko Tatau-uru-ora.”

An all-Maori Committee of management has been set up to run what is probably the smallest post-primary school in New Zealand—the new high school which opened this February at Panguru, on Hokianga Harbour.

The school has opened as a two-teacher school with two classrooms. Otherwise it is in every sense a full post-primary school. The pupils are all Maori children, who up to now have received their secondary education through the Correspondence School. Mr Harding Leaf has been elected chairman of the seven-member management committee.

⋆ ⋆ ⋆

The first Maori carpentry training centre in the South Island was opened on 3rd February by the Minister of Maori Affairs, the Hon. J. R. Hanan, at Weedons, near Christchurch. The first twelve boys to attend the centre are: Lindsay Ngamano Pene, Nelson; Isaac I. Walker, Blenheim; Bernard Hepi, Taumarunui; Jack Tai Andrews, Manaia; Herbert Rangi Skipper, Waitara; Walker Matuku, Waitara; Scotty Heremaia, Ohura; Pomparia (Pompey) Epiha (Webster), Kakahi; Dennis Nitai Taiaroa, Wanganui; Daniel Kapo, Waitara; James Eru Te Wiki, Hawera; Ihaia Pore Kapene, Rotorua. The boys are living at the Labour Department Hostel. Their instructor is Mr T. Marsh, of the Christchurch Technical College.

Five Ratana bands from North Auckland, Auckland, Tauranga, Hawkes Bay and Ratana Pa took part in the annual hui held at the Ratana Pa, near Wanganui, in the last week in January.

The Ratana movement is soon to have another active band. A new set of brass band instruments, valued at £1800, has been delivered to the Ratana movement at the Hamuera Pa, at Moteo, near Hastings. The movement is to re-form its band, which originated in 1937 but went into recess after the last war. Church and Ratana Youth Club members at the pa worked 18 months to raise half the cost of the 27 instruments. A subsidy by the Department of Maori Affairs provided the balance.

⋆ ⋆ ⋆

The results of the 1961 Ahuwhenua farm trophy competition for Maori farmers are as follows: Sheep and cattle section: 1st, Mr Parekura Raroa, of Pukawa, near Tokaanu; 2nd, Mr Aperahama Whata, of Otaramarae, Rotoiti; 3rd, Mr George Kuru, Tokaanu. Dairy section: 1st, Mr Wallace Mangu, of Otorohanga; 2nd, Mr J. W. Hedley, of Hoe-o-Tainui, near Morrinsville; 2nd equal, Mr T. P. Heperi, of Rangiahua.

– 52 –

Books
Kuma is a Maori Girl

by Dennis Hodgson and Pat Lawson.

Hicks, Smith and Sons 8/6

This book for children is about Kuma, a little Maori girl who lives in Auckland with her family. The story is told mostly through photographs. We see her doing all the things that children do—playing football with her father, going to the zoo, swimming, going to school, and so on. Then she goes to Rotorua for a holiday with her grandmother, and looks at some of Rotorua's ‘sights’.

‘Kuma is a Maori Girl’ is realistic and convincing, showing Maoris as they really are. For example, when Kuma visits Rotorua she goes to see the village at the model pa at Whakarewarewa; but the story does not pretend that she lives in a house like these. It has already shown that she lives in the same sort of house as anyone else.

This is one of the very few good books for children which have been written in New Zealand. Probably it is the best story so far written about Maori children.

The Art of Maori Carving

by Sidney M. Mead.
A. H. & A. W. Reed 16/-

Mr Mead, who is well-known as a leader in Maori education and as a writer, will need no introduction to readers of Te Ao Hou.

He sets out in this book to do two things: to discuss the history and significance of Maori carving, and to provide a manual for people who are beginning to learn carving. The book is very well produced, and has many illustrations. It is most reasonably priced, and many people, especially perhaps teachers who are interested in Maori crafts, will find it most valuable.

—M.O.

Dr. J. C. Beaglehole's standard work “The Discovery of New Zealand” has been republished recently by the Oxford University Press (21/-). The text has been very much revised, to include the results of research of the last twenty years, especially Dr Beaglehole's own research on James Cook, to whom most of the book is devoted. Dr Beaglehole explains, in a new preface, that he has not changed his chapter on ‘The Polynesians’ to fit in with the theories of Mr Andrew Sharp. Although he admits Mr Sharp ‘must be reckoned with’, he reminds us that the discussion of Maori origins ‘is a battlefield littered with gashed theories and not a few dead bodies of speculation’.

Early New Zealand History in Pictures, by Charles McKenzie, A. H. & A. W. Reed, 1961, retells some of the facts in the form of a comic strip. This will be very useful to those who find it easier to assimilate facts by means of comic strips than in any other way. Undoubtedly this book, if placed in school libraries, would be eagerly devoured. One looks forward hopefully to a similar treatment of fractions and decimals.

Two useful New Zealand books, especially for younger readers, are ‘Colourful New Zealand’, Jarrold & Son, 4/6, and ‘Camera Studies of the Small World’, by A. T. Bandsma and R. T. Brandt, Whitcombe & Tombs, 1961, 13/6.

The first of these two books is mainly for overseas tourists; its value in this country is that it contains over thirty extremely well-printed colour photographs of New Zealand towns and countryside. It is hard to get good colour photographs of that kind; they will be useful for Social Studies in schools.

‘The Small World’ is a collection of very fine photographs of New Zealand insects, each accompanied by a short note about the insect concerned. The notes are interesting and will be of some use in nature study; unfortunately no attempt has been made to give Maori names for the insects. The main value of this book too lies in the pictures which are in some cases quite unique.

E.G.S.

– 53 –

Records

reviewed by ALAN ARMSTRONG

Waiata Aroha—Maori Love Song

Kiwi EA 72. 45 r.p.m.

Unfortunately this record does not live up to the promise of its seductive cover. The standard of the various groups featured is patchy and only one item, “E Wawata”, a duet by Piri Lewis and Hohepu Mutu with the Te Pataka Singers, is sung in the accustomed style of the Maori love song. There is some good singing in “E Pari Ra” by the Waihirere Maori Club of Gisborne, but the song is spoiled by the group's manner of singing the certain lines of the song with a parrot chorus in the background chanting “pari ra … pari ra”. I am afraid that the style of singing used by the Amorangi Boys of Rotorua in “E Whakapono Kore Au” is just not my cup of tea at all. The other two groups on the record, the Concert Party of the Second Battalion of the NZ Regiment and the Putiki Maori Club, sing their contributions mechanically as action songs rather than as love songs.

‘Maori Love Songs” is welcome however, featuring as it does a number of different artists rather than one group. Such a record provides a diversity not present on records which feature one group alone and as such should be more popular with overseas visitors.

Christmas Carols in Maori

by the Te Pataka Maori Choir

Kiwi EA 76. 45 r.p.m.

This is a very satisfying record indeed. As far as I know we have not previously had a group which has recorded Christmas Carols in Maori and this therefore is a welcome addition to the ever-increasing library of recorded Maori music. The choral arrangements are first-class, the organ accompaniment is tasteful and unobstrusive the choir's diction is a model of clarity and the conductor, Anania Te Amohau of Wellington, has controlled his singers with firmness to produce a very pleasing result. “Hark the Herald Angels Sing” is one of the best pieces of Maori choral singing I have heard for a long while. I was particularly impressed by two very fine tenor solos by Hohepa Mutu in “Marie to Po” and “Whakarongo Ki te Tangi”. I hope we hear more of Mr Mutu's singing on future recordings.

The Famous Waiata Maori Choir

Kiwi record LA-b. 10 inch LP. 33 1/3 r.p.m.

Kiwi are to be congratulated on producing a record of considerable historical interest, featuring as it does the first large Maori group to present New Zealand indigenous culture to overseas audiences. This choir was formed by the Rev. A. J. Seamer in the mid-twenties to feature in his Mission Festival tours, which at that time he was making throughout the country. From small beginnings the Choir increased in size until eventually every main tribe was represented. By 1930 it was attracting large audiences whenever it appeared in public.

In 1933 the Choir made its first overseas tour to Australia where it spent four months playing all the large towns and cities. When it returned to New Zealand, the Choir received invitations to visit England, Ireland and the United States. In 1937 the Waiata Choir returned to Australia to receive an even more enthusiastic reception than before and from there they continued on to the United Kingdom. Here they played to capacity audiences in England, Wales and Ireland. The highlight of the tour was on the eve of their departure when they were summoned to Buckingham Palace by Royal command and sang before the King and Queen.

In their day, this fine vocal group did much to popularise Maori music both in and outside New Zealand and their songs live again on this Kiwi record transcribed from three 78 r.p.m. discs made in England during their tour. The technical standard of the recording is surprisingly good. Some seldom-heard songs are featured as well as better known items including two Kingi Tahiwi classics “Aue E Te Iwi E” and “Pakia Kia Rite”. The Waiata Choir employs a style of Maori singing which began with the Rotorua Maori Choir and which waned in popularity until quite recently, when it seems to have come into fashion again. This style, which is strongly influenced by Pakeha choral singing, is disciplined and formal, and occasionally rather mechanical. Nevertheless this is not to decry some very good singing, with sensitive modulations of light and shade. This latter point is well illustrated in the short “Toku Wairua”.

A full history of the Waiata Choir is included on the cover. It is a great pity that just a little space is not devoted to a few short notes about the items featured on the records. This is most essential if Maori items are to be fully appreciated and enjoyed by many who buy the records.

The photograph on page 13 is from the Manawatu Evening Standard; those on pages 36 and 37 are from the Daily Post, Rotorua, and Clarke Mahoney Portraits, respectively.

– 54 –
[continued from here]
 

Continued from page 10

and rapt attention. Unlike the other boys, Eruera couldn't do things like swinging on supplejack vines, but like all the other boys, his name would be in the long red book.

All through the day Eruera had whispered to himself from time to time, ‘Yes Miss James’. He felt quite ready for this last step in really belonging to the Pakeha teacher and her school, at least in the daytime.

At last Miss James clapped her hands for attention. Eruera had already noticed how still the room became at this signal. It was as if a magic word had been spoken, which bound restless toes to the floor, fingers together on tops of heads, and all eyes to the big table.

Out at last came the long red book.

‘Yes Miss James’, said Eruera's head. ‘Yes Miss James’, it said so hard that his feet had to wriggle to stop it coming out of his mouth.

One by one the children answered as their names were called. This was a pleasant chant, and Eruera would be taking part in it. Suddenly the chant ended. The long red book was closed and replaced in a drawer.

Eruera forgot that he was six years old, and a big boy. His head bumped down onto the little bright brown table, and he cried.

– 55 –

Sport

The Maori Rugby Forward

EXCITING FUTURE FOR YOUNG PLAYERS

by I. P. Puketapu

Most rugby followers will agree that the New Zealand Maori team's success over France at Napier last year was the best thing that has happened for some time. What is important to Maori rugby is the way in which the Maori team approached the game.

Power forward play supported by solidarity in the backs was the keynote to success. There was no ‘hairy-fairy’ back and forward play verging on basketball, but instead there was constructive intelligent thinking by players who were prepared to concentrate on fundamentals. The result was a utilization of the old rugby theme of position, pass, and pace but with another added ‘P’ ingredient, namely ‘power’: power in the form of eight continuous driving specialist forwards.

The Maori traditional spirit of response to new adventure and new challenges was not subdued by the new brand of rugby. The spirit to ‘have a go’ and to play as a team was ever present. The Maori team left the international field with a reputation not of possessing brilliant backs but of having exhibited powerful intelligent forward play. In support of this spearhead the backs had successfully concentrated on sound rugby and, for the record, tackled to a man.

New Types

One must eventually turn to the individual player for any final assessment of this favourable trend. The young Maori rugby player is no longer identifying himself so completely with famous backs such as Johnny Smith, Dr Paewai, Bill Gray, Tom Katene, or George Nepia. He now appears keen to repeat and excel the accomplishments of the ‘new types’, particularly forwards like Yates, Nathan, Maniapoto and Pryor.

This is not only because these ‘new types’ are contemporary players, but also because Maori players as forwards are making their presence felt in the rugby world more frequently and in greater numbers. There have always been good Maori forwards but never enough of them, and especially not of the specialists. But today Maori forwards must be considered more seriously by club, provincial and international selectors.

Loose Forwards

In particular, the Maori loose forward is becoming more prominent. It is often said that the game is changing to suit loose forward play. The loose forward is no longer considered by the rugby public as a ‘seagull’ or ‘shiner’; in the role of a hard tackler, barger, destroyer, as an extra back, and as a scorer of tries, the loose forward is now the glamour player of New Zealand rugby.

This fact promises an exciting future to the young Maori rugby enthusiast who decides to become a loose forward.

Natural Attributes

Maori players have natural gifts of balance, timing, and anticipation. They have a flair for running with the ball, and an ability to catch and pass, sidestep and swerve, kick and tackle, even if not always in the orthodox manner. Because of these qualities, they are especially suited to the position of loose forward.

Maoris are seldom without necessary gumption, but in the past they have often been without the necessary training and fitness to capitalise on their natural attributes.

New Era

It is not difficult to predict that New Zealand rugby will be further enriched by Maori flankers and number eights. Greater rugby knowledge, better training methods, and natural gifts will open the door to a flood of Maori players in all club, provincial, and international teams. They will be there not as back players, but as powerful, driving, tight and loose forwards.

But if the aim of rugby administrators is to continue to promote and maintain a ‘live’ New Zealand Maori team of high standard, then practice in the form of games should be more frequent. Annual fixtures with leading provinces, New Zealand XV's or international sides are essential.

Captain Whakahuihui Vercoe, the Church of England chaplain to the First Battalion New Zealand Regiment, is the first Maori padre to be assigned to Malaya. He is accompanied by his wife and two young children.

Captain Vercoe was born in Opotiki and educated at Feilding Agricultural College. He was ordained in 1957 and until his appointment to the First Battalion he was in charge of the Rangitikei-Manawatu Maori pastorate.

– 56 –
– 57 –

Farming

On the Dairy Farm

by W. J. Petersen

Chief Field Supervisor, Head Office

Once again the dairy season is coming to a close and the cows will be drying off and preparing themselves for another season of supplying the farmer with the milk which is his principal means of income.

Whilst the dairy herd is preparing for another season, what is the farmer doing? Is he preparing also, or is he just happy to go along in the same old way as he did in the past? On the best managed farm there is aways room for improvement and better results from his dairy herd.

Let us now ponder a while on the methods used in the milking of his herd. Is he using the right technique? Is his milking machines operating efficiently, and is his separator skimming cleanly, and is he satisfied with the results?

Firstly I would like to discuss the methods which should be used in the milking of a dairy herd. The dairy cow is an animal of habit and like most females responds well to petting and careful handling in the shed and out of the shed. The cow should always be treated kindly and never knocked about and allowed to become upset. When getting the cows in for milking don't send the dogs out, teach the cows to come when called and even if they won't do this, walk around them quietly. Remember they are full of milk and you want all that milk.

I said before that a cow is an animal of habit so if she wants to be first in the bail let her be first and if she wishes to be milked later, humour her and let her wait. It is useless to make her go into the bail against her will as she will not be contented and give down her milk freely.

In all cases avoid having sticks or whips in the shed or yards. If you whip or hit a cow you are satisfying your own feelings but you are also depriving yourself of the milk which is the main reason for bringing your cows to the bail.

Now you have most probably got a three bail cowshed with six sets of cups. The six cows are all standing in their bails and the chains are drawn around behind them. Don't have these chains too tight and make the cows uncomfortable when they are standing. If you must leg rope them pull the leg rope back gently and see that they are standing easily.

Your cows are now ready for milking but don't just put the cups on and hope for the best. The most important part of milking is what is known as stimulation of the udder. This is done by washing the udder and teats with clean warm water, gently rubbing the udder whilst doing so and then by taking a squirt of milk from each quarter before putting on the cups. This encourages the cow to give down her milk freely and you are sure that the milk is clean. Don't waste this first squirt of milk, have a small bucket in each bail and squirt into that. To just squirt the milk on the concrete floor will not only make a mess but will in time eat away the concrete.

When this stimulation has been done put the cups on gently and don't hang a heavy weight on the claw as this won't help you but will be a drag on the cow and will probably make her fidgety and start to kick. It is wise to start on one cow in each bail first and then come back on the other side cows after so that you are working on alternative sides all the time. You will be watching your sight glasses and as soon as the milk ceases to flow pull down gently on the claw for three or four pulsations and then the cups will come away clean and not with a big splash of milk which is often the case.

More Milk in the Vat

I am sure that if you follow these instructions with milking your cows you will be pleased with the results and you will find that you have very little mess to clean up when your milking has been completed and what is more important you will have more milk in the vat or more cream in the can.

To get the superfine grade cream your milking machines must be kept scrupulously clean and in good working order so when your milking is finished, first flush your machines and milk pipes with clean cold water. This is to be followed by the same flush with boiling water taken from your heater or copper. It is also a good plan to clean your milk pipe by letting a ball of horse hair flush through from the end to your releaser during the last flush.

The keeping of your milking machines and cream separator in first class working order is also most important but this is really an expert's job. It is, therefore, wise to have these machines checked by an expert at least once each year to ensure that they are doing their work efficiently. This will not cost you very much but on the other hand you could easily be losing pounds in money each week by having inefficient separation.

– 58 –

TOHUNGIA NGA MANU MAORI

Ko tenei manu te Kaka ko te tahi o nga tino manu, a he manu whakapaipai hoki. Kaua e patua. Awhinatia mai matou ki te tohu i tenei manu kia kore e whakangarohia rawa atu i te mata o te whenua.

Kaitiaki o nga Manu Na Te Tari

– 59 –

Gardening

Why are Fertilizers Necessary?

by R. G. Falconer

Most home gardens are quite small, and these small areas have to be used year after year for growing different sorts of vegetables. Plants use up a lot of the goodness in the soil, and this is particularly so in a small area such as a home garden. You must put this goodness back into the soil again if you want to keep on growing vegetables successfully.

You can do this in two ways. Firstly, you should build up the fertility of the soil by putting in lots of organic matter; that is, either compost or else household vegetable matter such as dead cabbage tree leaves, lettuce leaves, and so on. Seaweed is very good too. When there are parts of the garden which you do not need in winter time, you should sow them with lupins, or some other suitable cover crop, according to your locality. Lupins are a valuable way of putting goodness back into the soil, and now is the time to be thinking about planting some for the winter.

When the lupins die at the end of winter, you should dig them into the soil to enrich it.

So the first way of making your soil better, is to dig in humus, that is, decayed plants of all kinds. This is most important of all.

Artificial Fertilizers

As well as this, you can help your soil by using artificial fertilizers. These are accepted today as a simple and practical way of keeping soil healthy, but remember that it is important always to dig in natural fertilizers, (that is, decayed plants and vegetables) as well as the artificial ones.

There are three main fertilizing elements which are needed for the healthy, well-balanced growth of vegetables.

Nitrogen is obtained from organic sources such as dry blood, blood and bone, and fish manure, and from inorganic sources such as sulphate of ammonia, nitrate of soda and so on. Nitrogen helps to make plants grow rapidly and become leafy.

Phosphates, which are obtained from organic sources such as bone dust, and inorganic sources such as super phosphates and basic slag, help roots to grow, and plants to become sturdy and fruitful.

Potash, sulphate and potash or muriate of potash, is also important. This is possibly not used in home gardens as much as nitrogen and phosphates, but it is also very necessary, as it helps plants to resist disease, and gives colour to fruit and foliage.

Fertilizer manufacturers today are producing what is called a complete fertilizer, which has the proper proportions of nitrogen, phosphate and potash mixed up together. These complete fertilizers come under various trade names. If you use one, your soil will get the right amount of these three main elements that it needs to keep it healthy. Complete fertilizer is good for crops such as potatoes, tomatoes, cabbages, lettuces, pumpkins, melons, etc., and on the whole it can be used with advantage for strawberries, raspberries, blackcurrents, gooseberries, and fruit trees.

But do not forget that whether or not you use these artificial fertilizers, it is very important to use decaying plant matter as well. You can use this as a mulch on top of the soil, or else you can dig it in. Either way, your plants will grow much better because of this.

Horse and cow manure are very good as fertilizer also, and if you live in the country you should use this.

Trenching

Another good plan, at this time of the year, is to trench any part of your garden which you won't be wanting for the next few months.

Trenching is a way of digging and turning over the soil very thoroughly. You dig a complete trench, and shift the top soil from this trench to the opposite end of the area you will be digging. Then you use your garden fork to loosen up the sub-soil by turning it and breaking the top crust. After this you dig the next row, shift the top-soil over into the part you have just finished, and loosen the sub-soil in the same way. You keep digging one row after another like this, until you have finished the whole area. It is a good idea to dig in decaying vegetation or compost while you are on the job.

Root vegetables, such as carrots and parsnips, do well when the soil has been treated in this way.

Trenching takes a fair bit of time and energy, but you will really see results if you do it. The idea should be to trench one small part of the garden at a time, so that in the end you will have dug over the whole garden.

– 60 –
[continued from here]
 

Horoera School Goes to Auckland

continued

Sunday saw us homeward bound—a very tired but contented group.

We arrived at Te Araroa to find the Awatere River true to form. It was up, but not uncrossable, although normally one would not have put a bus into it. However we safely negotiated the crossing and most of us were in our own beds by midnight.

We returned with money in the bank, even after paying all expenses, which included lollies, fruit, ice-creams and all forms of entertainment. Everybody was happy, the children had enjoyed themselves while learning, and we weren't broke. Th parents could see the results of their hard work and did not regret it, and as far as we teachers were concerned, the tour was an outstanding success.

We are grateful for help from the Education Department, the Maori Trust Committee, the Auckland Public Relations Office, the Maori Affairs Department, and many others. As the teachers involved, we must extend our thanks to our own local inhabitants, who raised the money, without which a tour of this kind could not even be contemplated.

[continued from here]
 

History of Ngati-Wai, continued

From there they came to the place now called Whangaroa. The original name of this place was Te-Pokopoko-o-Hinenui-I-Te-Po-Te-Ure-Roa-O-Maui.1

When Puhi arrived there he left the anchor of Mataatua there. The name of this anchor was Whaingaroa. The other anchor of Mataatua was left at the entrance to Whakatane.2 Now when Puhi came from Whangaroa, which he called Whaingaroa, to Takou the canoe anchored there. The name of the river in which the canoe anchored was Kopuakawai. From there Mataatua went to repair the canoe with pohutukawa. The powers which Puhi brought there were: Koakoa and Tapirau. These are the two taniwhas living there today in the form of stone. Puhi stayed here and went into this territory known as Ngapuhi. This place was called Ngapuhi by the descendants of Puhi.

– 61 –

Crossword Puzzle No. 35

ACROSS

1. District.
6. Village, Home.
9. Learn.
10. Shape, Appearance.
12. Yes.
14. Union Jack.
15. Gunwale of canoe.
17. Breath.
18. Head ornament of feathers.
20. Bowed; Curved (like Uenuku).
23. Fish.
24. Drag.
25. Ghost.
26. Old lady.
27. Fish hook.
29. Slave; Fold.
31. Band of warriors.
32. Shovel.
34. The.
35. Pocket.
36. Bee.
37. Warrior.
38. Calm, peace.
39. Spit for roasting.
42. Press down on.
43. Abundant, Copious.
44. Print.
45. Owl.
47. Belt.
48. It were better.
49. Ask.
50. Fruit.

Picture icon

Solution to No. 34

DOWN

1. Flat land on river bank.
2. Vine.
3. Red Ochre.
4. Space, time.
5. Line.
6. Common river mouth fish.
7. He, she; Current.
8. Move gradually.
11. Female of animals.
13. Remind.
16. Flattery; Not to be depended on.
18. Search for lice.
19. Peg; Wedge.
21. Mine (pl.).
22. From; Belonging to.
28. Rope.
29. April.
30. Tongue.
32. Small.
33. Shallow.
40. Oven.
41. So that; As soon as.
43. Wind.
44. Alight; Your.
46. Push, shove, shake.

– 62 –
– 63 –

HAERE KI O KOUTOU TIPUNA

Mr Rangikapo Ratahi

The death has occurred of Mr Rangikapo Ratahi, aged 79, of Opunake. He was a former member of the Taranaki Maori Trust Board.

Mr Ratahi was one of the chief apostles of the Ratana Church. He was a staunch supporter of the Maori Women's Welfare League and was its kaumatua in his home district. He was also well-known for his tribal committee work.

In addition to being a member of various Maori organisations, Mr Ratahi was a member of the Buffalo Lodge.

Mr Paneta Wi Maihi Otene

The death has occurred in Hawkes Bay of Paneta Wi Maihi Otene.

Mr Otene was educated at Mangateretere School, Waerenga a Hika College, Gisborne, Te Aute College and St Stephen's College. He served with the First N.Z.E.F. as a member of the pioneer Maori Battalion in Gallipoli and in France where he was severely wounded. As a result of war services he never really enjoyed good health.

In the interests of the R.S.A. organisation, Mr Otene was an active foundation member and Secretary of the Hokowhitu a Tu Association—a band of men who took a deep interest in the welfare of Maori ex-servicemen of the First World War and the affairs of the Maori people generally.

He was a man of diverse interests. In the political field he was an ardent organiser of the Labour Party and he was the liaison officer of the trades unions throughout the country.

Mr Otene was a talented musician and composed several songs. Perhaps the best known of his compositions was the ‘Ake Ake Waltz’, the theme being a tribute to one of his greatest ancestors, Rewi Maniapoto. Mr Otene was an accomplished pianist and an expert violinist.

After his return from the First World War, Mr Otene took up farming on the Wharetoto block, on a part of what was known as Lochinvar Station, and at Wainui on the Waikato River. He subsequently returned to Ruohapie and Manapateretere in 1931, where he lived until his death.

Mr Otene was a member of the Tuwharetoa Trust Board for a number of years and assisted in the management of the Pouakani development scheme at Mangakino. He was also on the management committee of the Mangakino Trust Board.

Mr Charles Kahaki

Mr Taare Te Omanga (Charles) Kahaki, a returned serviceman from the Second World War, died recently in his home in Rangitukia, East Coast, after a lengthy illness. He was 42.

A builder by trade, Mr Kahaki later took up dairy farming and farmed successfully until ill health forced him to sell his dairy herd.

He was also a competent shearer and fencer.

He is survived by his wife, Hinerangi, and a young family.

Mrs Mate Kaua

Mrs Mate Kaua, a distinguished Maori leader from Gisborne, died last November.

Mrs Kaua was President of the Turanga Maori Women's Welfare League and trustee of Poho-o-Rawiri meeting house, a leading member of Holy Trinity Choir, an expert exponent of all aspects of Maori culture, and several times New Zealand Maori Women's Golf Champion.

Speaking at a memorial service prior to the funeral, the Rt. Rev. W. N. Panapa, Bishop of Aotearoa, said: ‘She whom we mourn today possessed the rare gift of perfect balance in all phases of life, physical, mental and spiritual. Her example is one which might well inspire others of our Maori race.’

The Bishop referred particularly to the late Mrs Kaua's education in the atmosphere of a Christian school, where her spiritual values were soundly founded.

‘That is how our Maori children should be educated, in circumstances where things of the spirit are given equal weight with things of the world,’ he said. ‘Mate was like a bird in the air, perfectly adjusted to her environment and exercising her powers by instinct. The instinct that guided her was that of faith and responsibility to her own. Women of the quality and spiritual strength of Mate Kaua will have a great influence upon our social, educational and religious advances.’

Attendances both at Church and at the cemetery included strong representations of the European groups in which Mrs Kaua had been active, as well as Maori delegations from all parts of the North Island.

Mrs Kaua is survived by her husband, Peter, who is District Maori Welfare Officer Gisborne, and one son.

– 64 –

Mr Jack Alfred Bidois

Mr Jack Alfred Bidois, a well-known member of the Te Puna Maori community, Tauranga, who was also prominent in rugby, died last November.

Mr Bidois was born at Te Puna in 1909, and educated at the Te Puna School. He was a very prominent horseman in his youth, and won several trophies at picnic race meetings. He excelled as a horsebreaker.

Mr Bidois was outstanding as a rugby player from the age of about fifteen, representing Tauranga as a junior and then as a senior. In the early 1930's he transferred to Rotorua and while there he represented Rotorua.

He retired after 18 years as a player but continued as an administrator in the role of coach and selector for his home team, Te Puna.

Last year he was elected as a member of the Tauranga Rugby Sub-Unions management committee and served also as the Sub-Union's junior representative selector.

Mr Matiu Edwards

The death occurred at Wairoa last November of Mr Matiu Edwards. He was 68 years of age. Mr Edwards was a prominent Maori rugby player in Hawkes Bay in the early 1920s. He was a member of the pioneer Maori Battalion team which played in New Zealand in 1919 and also played fullback for the New Zealand Maori team which toured Australia and New Zealand in 1922.

Mr Lou Davis

Mr Louis Henry Davis, well known throughout Northland and much of New Zealand as a champion of sport for youth and for the well-being of the Maori race, died at his home at Whakapara aged 78.

Born at Taumarere, near Kawakawa, Mr Davis spent practically his whole life in Northland.

Mr Davis took up farming at Whakapara when he settled back permanently in the Whangarei district in 1909. From 1912 he was a member of the Whangarei Rugby Union and he was connected with the North Auckland Rugby Union since its formation nearly 40 years ago.

Mr Davis played rugby for Whakapara in the early days and in 1912 organised the first Northland Maori rugby team.

After initiating the first Maori-Pakeha match in the north, Mr Davis became a Tai Tokerau selector in 1929, and he chose the team which lifted the Prince of Wales Cup that year.

In recent years he was a member of the Hukerenui club and has served on the NARU Maori Advisory Board as well as the WRU management committee. Apart from rugby Mr Davis's main sporting interests were tennis and table tennis.

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