Maori Culture and Tourists

The Government and others are clamouring for increased efforts to attract more tourists. They are even establishing a Maori Cultural Centre at Rotorua. While this is admirable I hope the emphasis is on culture and not on tourist attraction.

Tourism today means the amount of money that tourists bring into New Zealand and interested parties are not ashamed to admit it. This terrible attitude frightens away the genuine tourist. They are asked to come to see the scenery, the thermal attractions and the Maoris as though we were some freak phenomenon. Doesn't anyone want to see the Pakeha Monster?

To me tourism means the increasing of opportunities for overseas visitors to meet, know and understand us New Zealanders. Consequently I cannot see why Maoris, especially in Rotorua, should be solely responsible for cultural entertainment. Are Pakehas so devoid of culture that they cannot hold up their own end of the stick?

It is those tourists who are interested in us rather than in mud pools that we should welcome, and we on our part should confine our interests to their hearts and minds and not their wallets.

ATIHANA JOHNS

(Atiamuri)

Te Kooti

In the September issue (44) of ‘Te Ao Hou’ part of the editorial reads, ‘our understanding of the past depends (so much) on what we are taught about it … the things which are included, and the things which are left out.’

Of all the great Maoris the greatest of them all, and the most maligned man in New Zealand school history books, was Te Kooti. Te Kooti, falsely sent without a trial into exile on the Chatham Islands, was a cleverer soldier and strategist than any general or officer in the Pakeha regiments. Moreover he was a very humane man, in spite of all the dreadful things that have been written about him.

‘How many European generals could have brought off the great coup of imprisoning the Prison Governor with all his guards and soldiers, as well as the women and children living on the island, and capturing the supply ship with its ammunition and stores, with the loss of only one life, and that an accident?’ a very wise and distinguished Pakeha Colonel (Lieutenant-Colonel Gudgeon) asked me once as we discussed the greatness of Te Kooti. ‘What is more, how many would have bothered to protect them from hurt after the year of torment in exile which Te Kooti had endured?’

‘None of them could have done it,’ was his answer.

I am now in my three score years and ten; the allotted space of life. Colonel Gudgeon was eighty-two when he told me this and I was then a young girl of twenty.

Te Kooti was a fine Christian, a converted one, but his love of God and the Bible was so great that he carried the Bible around his neck everywhere he went … On the stolen prison ship as it fought its way through dangerous seas, he stood on the deck with the hundred-odd Hauhaus he had rescued from the prison island, and showing no sign of fear, he prayed until the storm abated.

In the captured shop were two white steersmen whom he had kept under lock and key in one of the cabins of the ship until it sailed, compelling them under a strong guard to sail the ship, as neither Te Kooti nor any of his men could steer it. When at night they safely reached the lonely beach where Te Kooti had planned to land, it was no mere man that the awed steersmen saw as he directed the unloading of the stores and ammunition the ship had been carrying to the Chathams, but a man of power, who in a stentorian voice handed the ship back to them to take back to the Government.

‘Tell your Government that Te Kooti sends the ship back with its crew unharmed. God sent it and the arms to free my people.’

To the growing-up Maori children I advise—read all you can about this great prophet, for he was a man of God who sought freedom and equality.

When Colonel Gudgeon, fifty years ago, told me of his great admiration for Te Kooti, he told me also the following story about another Maori leader.

‘I have fought many campaigns in the Waikato and other parts,’ Colonel Gudgeon said ‘and at one time I was in the dreadful pre-

dicament of watching my soldiers dying from rotting food and tainted water. No relief was in sight, and my spirit was alarmed and depressed when I was told that the Maori chief I was fighting was outside my lines with a flag of truce. He came into my tent with several of his warriors behind him carrying fresh food and water. He didn't fight sick men, he told me. When my men were strong we would fight again.’

The Colonel finished his story by telling me, with tears in his eyes, that he saw Christ in this Maori chief's action. ‘I didn't want to fight him again. I found I had an unbidden love in my heart for such a humane race.’

FAY McDOUGALL

(Queensland, Australia)

In the December ‘Te Ao Hou’ there is a photograph of an old flag which used to belong to Te Kooti. You mention two of the symbols on this flag (the cross and the crescent moon), but you do not say anything about the letters ‘W I’ which also appear on it. Have you any information as to the meaning of these two letters?

P. EDWARDS

(Tauranga)

Ed.—We are told that there are a number of possible interpretations of these letters ‘W I’. They may stand for ‘Te Wairua o Ihowa’ (‘the Spirit of God’); or perhaps they refer to the Ringatu Church—the Church of the Holy Spirit of God—that is, ‘Te Hahi o te Wairua Tapu o Ihowa’. According to another interpretation, ‘W I’ stands for Te Whakakitenga, or Revelations, chapter one. Te Kooti experienced visions, and the reference could be to the vision of Revelations and to Te Kooti's own experience.

‘Is There A Colour Bar?’

I read with great sympathy R.D.'s letter headed, ‘Is There a Colour Bar?’

An experience such as that suffered by her little daughter of ten leaves a scar which may affect one for life. That her mother has risen above a similar happening shows a generosity of mind to be proud of.

A headmaster and infant mistress are responsible for the general behaviour of children in the playground; and though they cannot check all bullying and cruel behaviour, they can do a great deal towards making things better if—and that is the point—they are aware of what is going on. I feel that R.D. should approach the headmaster privately, unknown to the children, including her own, tell him the situation, and see if he can deal with it if it occurs again.

A.E.B.

(Dunedin)

Ed.—‘R.D.’ has told us that since she wrote her letter, the headmaster has learnt of the situation, and through his help the problem has now been solved.

Mrs J. K. Baxter, M.A., a member of the Taranaki and Bay of Plenty tribes, has been appointed as the Maori Women's Welfare League representative on the Maori Education Foundation Board of Trustees.

Mrs Baxter replaces Mrs Mira Szasy of Auckland, who has resigned for domestic reasons.

She is the wife of James K. Baxter, the well-known poet and playwright. They have two children. For a number of years Mrs Baxter was a regular contributor to ‘Te Ao Hou’, writing under her maiden name of J.C. Sturm.

She is secretary of the Wellington District Council of the Maori Women's Welfare League, and a member of the Ngati Poneke Young Maori Club and the Wellington branch of the Federation of University Women.

Puha and Brisket

Now back to my longing for a Maori meal. Puha is picked and got ready, while a good piece of brisket is put on to boil. Kumara and potatoes are peeled. Sometimes I add some light puffy doughboys about ten minutes before the meal is ready. Served with green peas or beans, this makes a very nice meal. Maoris like myself, or let's say most of them anyway, like their brisket fatty, but those people who do not like this can always select a leaner cut of meat. When I have been introducing meals of this kind to Pakehas and others for the first time, I have found that they like it much better when the meat is lean than when everything is served swimming in a bowl of greasy fat.

I think that the older generation of Maori mothers, like their Pakeha pioneer sisters, were far better cooks than the women of today, with all their scientifically prepared ingredients and modern aids. Who is to blame for so many of our younger girls being such poor cooks: the society we live in today, or the parents? Personally I blame the latter. For with today's modern gadgets, pre-cooked foods, instant liquids, soups and desserts, etc., I think we tend to become rather lazy in our preparations of meals.

Over the Hills for Kai Moana

It wasn't always like this, though—why, when I think back to the times we rode many miles over the hills to gather kai moana to supplement our everyday diet. There were paua, kutai, and kaura, big and red, when they were in season. This entailed a whole day's journey, and more often than not we stayed half the night also, netting for fish at the narrows of the bay. We would return home with our pihau bags laden heavy with shellfish and fish. The fish, mostly mullet, were sorted, cleaned, gutted and then smoked. Fat plumpy kutai were shelled and bottled. Sometimes paua was half cooked, and preserved in clean rich fat. At other times it was hung on threaded wire and left to dry in the sun or in some dry place. Like dried shark or mako, this was relished by the old and young alike in those days.

Eeling After Heavy Rain

There were also countless nights when, after heavy rain, the streams rushed angrily down from the bush-covered mountains, covering the flat fertile valley with swirling dirty brown water. During the day we youngsters would swim and play, pretending that some floating log or tree was a canoe, and we were warriors once more. At night, when the waters had begun to recede, my uncles and I would go out to rama tuna. We used flares made from sacks, rolled up into jar or baking powder tins, held

by twisted fence wire. Kerosene was poured on to the sack, and when they were set alight they made good bright, but smoky, lamps. Other times old tyres were cut up and used instead.

Eels—Dried, Fried or Baked

And then the slaughter would begin. The fat glossy-skinned tuna would be lying, maybe lazily searching for food, in the shallow flood-covered paddocks. They were either speared or else bashed across the tail; this stunned or killed them. Then they were threaded onto a long piece of number eight wire, which I usually had to drag along. The next day they were cleaned and strung along the clothes-line to dry. The large ones were cut up and dried for tuna pawhara. Then for days we would feast on eels, rolled in flour and fried or else baked crisply in the oven with onions, seasoned with herbs. Nowadays I buy smoked eel from the fish shop. I like it steamed on top of a pot of potatoes, served with a rich garlic flavoured sauce, sprinkled with parsley. Even those who shudder at the thought of eating tuna will enjoy it, provided they are not told beforehand the name of the fish.

Many Ways of Cooking Paua

There are numerous ways which we can dish up our Maori kai and kai moana in an attractive and appealing way. Take paua, for instance. Here is a rich flavoured sea food that is more often than not neglected by our Pakeha friends, simply because of its messiness when you are preparing it for eating, and because they lack the knowledge to cook it. I've cooked it many ways and love it still. After the hard flesh is placed in an old clean tea-towel or cloth, and softened up by a hammering, it can be crumbed, dipped in beaten eggs, then fried in fat or butter.

Good with Garlic and Spices

It makes wonderful fritters, and I prefer paua soup to toheroa soup. Minced, it makes good rissoles. I also cut it into small pieces, marinate it for a while in soy sauce, a cheap sweet wine, a clove of squashed garlic, onions and mixed spices. Then it is rolled in flour and fried in soya bean or peanut oil. Serve with a large dish of pan-fried rice, flavoured with diced bacon, peas, tomatoes, onions, or anything else you fancy. It is delicious. For special occasions I like a dish of paua baked in cream, the way my grand-parents used to do it.

Para, the root of the giant king fern, I'm not very fond of. Kina or sea-eggs I still don't like. I cannot remember the name of the huge giant snails found in the bush. I remember the old folks telling me how they were put on the hot embers. The shell was cracked and the flesh inside was then eaten. I have seen the shells of these giant snails many times, especially after heavy rainfall. No doubt some of the older readers would remember its name.

Kawa Mara and Pikopiko

Another I've come across, though not amongst the Ngapuhi where I lived, is the custom of leaving the kaura, or crayfish, in a container of cold water until it seasons itself, and the flesh comes away from the shell. Then it is eaten raw. This is called kawa mara. But I think that if it were marinated it probably would be more to my taste. A few years back. I was told by a very respected old Pakeha woman, who with her husband had carved a farm out of the bush and wilderness, that in the early days she had cut the tender fronds of the king fern, and chopped it up, with whatever fruit was in season, for fruit pies. She assured me that it had a marvellous taste. I think a lot of the older folk ate these, and called it pikopiko. But I have yet to try this out.

Karaka Berries, Pipi, Titi

Karaka berries are soaked and boiled or steamed in hangis. My cousins loved these. Too often the humble pipi, because of its abundance, is neglected. But not by me; I never refuse a dish of them. Soft young shoots of the titi or cabbage tree are a taste that one acquires. Puha cooked by itself with a little fat added, a dash of butter, pepper and salt, is better than spinach to me. The days of hot steamy, newly cooked parawa rewana, baked in camp ovens, I will never forget. The long hours of rubbing salt into frozen sides of home cured, smoked bacon have gone. So have the casks of pickled pork, for it is cheaper for the farmers to have their pork cured at the works nowadays.

There Must Be Many Others

There must be countless other dishes that I do not know of. It would be good and interesting to hear from other readers of ‘Te Ao Hou’. Kaanga piro is a dish that I do not like, yet I don't mind cooking it for others, for I am informed that despite its unholy fragrance, it has a very flavoursome taste. I believe that potatoes, done the same way as corn for Kaanga piro, are quite a dish also. But as these two products, like our New Zealand lamb, were introduced by the Europeans, we cannot lay claim to them as our own—

even though the Pakehas received them from the Indians of America, who, some learned men say, are related to our Polynesian race.

One of Our National Dishes?

Who knows? A treasured recipe stored away in some Maori mother's mind, or eaten at her table daily, might well one day be called one of our national dishes. Think it over next time a cooking contest is held.

Ed.—We hope that readers will, as the writer suggests, send in some favourite recipes to ‘Te Ao Hou’. We should like to be able to publish more recipes in the next issue.

Mr Te Rangiataahua Kiniwe Royal, M.C., has been awarded the O.B.E. in this year's New Year Honours.

Mr Rangi Royal was appointed the first Controller of Maori Welfare in 1946, and in this capacity he was the man originally responsible for the implementing of the important Maori Social and Economic Advancement Act of 1945. In laying the foundation of the Maori Welfare Division of the Maori Affairs Department he showed a remarkable talent for organisation and administration, while his strength and honesty of purpose and the genial warmth of his friendship won him widespread respect and affection.

Mr Royal retired from the Public Service in 1956. He and his wife now live at Rotorua.

?

Of all the speeches and public utterances occasioned by the centenary of the war fought 100 years ago in the Waikato, the most memorable one came from King Koroki.

‘Let us,’ he said, ‘go forward into the new century as two peoples with one thought, joining hands as a token that we will allow bygones be bygones’.

?

Mr James Clendon Tau Henare, d.s.o., of Motatau, North Auckland, has been appointed by the Governor-General to be a member of the Board of Maori Affairs.

The board is a statutory body responsible for promoting Maori land development and settlement, granting loans for Maori housing and generally advancing Maori welfare measures.

In announcing this, Mr Hanan, Minister of Maori Affairs, said that Mr Henare's wide experience in all aspects of Maori life and his undoubted mana would enable him to make a valuable contribution to the Board.

During the latter part of the Second World War Mr Henare was commander of the Maori Battalion. After the war he was for several years a district Maori welfare officer in Auckland and North Auckland districts. He is now farming at Motatau.

Mr Henare's appointment to the board fills a vacancy caused by the resignation through ill health of Mr Mason Durie, O.B.E., of Feilding. Mr Hanan said that the Board was deeply appreciative of Mr Durie's ten years of service on it.

?

A commission to help Te Aute and Hukarere Colleges solve their financial problems has been appointed by the Diocese of Waiapu.

The commission was given a threefold task by the synod. It is to consider the need, under present-day conditions, for the two Colleges; to see what steps can be taken to assist the Te Aute Trust Board—which runs both colleges—in its present financial difficulties; and to assess what financial responsibility it feels should be assumed by the Government, the province and the diocese.

The members of the commission are Messrs G. Warren, V. J. Langley and R. Bell (from the trust board) and Messrs L. J. Webb, H. M. de Lautour and Mr M. J. Q. Poole.

Haka Time

Baby passing, people laughing,
Needles clicking, pois slipping,
Guitars strumming, voices humming,
This is haka practice time.

Feet tapping, thigh-slapping,
Eyes rolling, bodies lolling,
Arms waving, beards unshaven,
This is haka practice time.

Granny Pete in the corner,
Grey rug around her knees,
Brown face like crinkled paper,
Piercing eyes that see.

Newcomers in the doorway
Leaning, ill-at-ease,
Till a voice calls out in laughter,
‘In or out! We'll freeze!’

Long line of the haka tane,
Taiahas in hand
Leaping in the peruperu,
Breathless as they land.

Steve Waterman

Other Organisations join the Council

The Council knew that it could not work in isolation when it discussed the everyday social problems of our people, so it invited the Dominion Executive of the Maori Women's Welfare League, representatives of the Maori Women's Health League and a group of Welfare Officers from the Department of Maori Affairs to join in its deliberations. Experts from several different fields also attended. The whole seminar was financed by grants from various Trust Boards, both Maori and Pakeha, the main contributions coming from the McKenzie Trust and the Maori Purposes Fund Board.

So that everyone could add their contribution to the discussion the seminar spent much of its time in groups of eight or nine members. The views of each group were then considered in full session, and the decisions sent on to the Council were the result of much careful thought and strenuous argument. The seminar had been planned to allow as much time as possible for discussion and the members made full use of every minute. They were also free to follow up any points that they themselves thought important and, from remarks made at the final meeting, the Council's aims seem to have been successfully achieved.

It turned out that the subject that received the most attention was education. Many of the recommendations that were passed related to one or other aspects of this subject.

Educating Parents

It was decided that much greater effort was needed to make parents aware of the part that they play in the education of their children. This is recognised as one of the great needs throughout New Zealand and not only amongst Maoris. A special scheme for parent education is to be prepared jointly by the Council, the Women's Leagues, Adult Education authorities and the Maori Education Foundation.

It was also decided that Maori Committees and Leagues should be as active as possible in encouraging Maori mothers and fathers to take an interest in their children's education by joining in Parent-Teacher Associations or accepting positions on School Committees. Members of the seminar thought that this would be of benefit to the schools as much as to the parents and the children.

Following on from educational needs the seminar thought that more should be done in the way of vocational guidance for our young people. They need to be better prepared for the difficulties that they will face when they start work in factories or offices and when they have to live away from home. While the work of the Vocational Guidance Officers is greatly appreciated, there seems to be a need for a more varied approach on the part of the authorities providing this useful service if it is to have the result of getting our youngsters into the jobs that are best suited to them.

Moving to the Towns

Rather like the problem of leaving school and finding a job is the problem of the family that shifts from the country into the town. The Council members and others attending the seminar felt that those of you already living in the towns could do a great deal to help newcomers to settle down happily to city life. This is work that Maori Committees in the cities could do, as, indeed, some of them are already doing. We are sure that the Department of Maori Affairs would be glad to work along with any Committee that undertakes to help new arrivals who often find city life strange and difficult for a start.

Altogether the seminar passed forty-nine recommendations for the Council to work on. Some of them can be put into effect with little difficulty. Others will provide us with plenty of work for the months to come. District Councils, Executives and Committees throughout the country will have the opportunity to follow up the seminar recommendations if they find them acceptable.

This first Council seminar was confined to one major subject—Maori social progress, the direction it is taking and the snags that delay it. There are, of course, many other questions that need to be examined in the same careful way, land problems being one of the most obvious. It will be up to the new Council, which will be chosen following the re-election of Maori Committees in February, to carry on the work so ably started by the 24 members at present serving on the Council.

Term of present Council ending

The last meeting of this first New Zealand Maori Council will be held in Rotorua in March. It will be a public meeting where anyone may present matters for the Council's consideration. At this meeting the President will make a report on the Council's work from the time of its inception so that all may see what has been accomplished and what remains to be done. It takes time, of course, for a body such as the N.Z. Maori Council to establish itself firmly, but we believe that a sure foundation has been laid and that future Councils will be able to build on it successfully.

?

Ruahina Edwards, who is ten years old and lives in Wanganui, was most excited to learn recently that she had won a trip to Noumea for two, with £50 spending money thrown in. Ruahina won the trip in a New Zealand-wide essay competition held in conjunction with the show ‘South Sea Island Festival 1963’, which visited many districts last year. The subject of the essay was ‘Why I want to go to Noumea’. There were 80 entries, many of them written by adults.

Ruahina explained in her essay that she would like the trip so that she could give her mother a holiday (her mother, Mrs H. R. Edwards, is a teacher at Durie Hill School). She is thrilled that now she will be able to do so. They hope to go in the May school holidays; it will be the first time that either of them has been overseas.

This is the third and last instalment of the old story ‘Ponga Raua Ko Puhihuia’, which we are reprinting from volume IV of John White ‘Ancient History of the Maori’ (1889). The English translation is based on White's one. A summary of the story so far is given on the opposite page.

Ao ake i te ata, kua tatua te tangata, kua mau ki nga patu, kua mohio te iwi nei ki te tikanga o te kupu a to ratou ariki, i ki ra, ‘Nana maua ko taku kotiro ka patua, a, ka mate, e taea te aha.’ He mea taua kupu e kore a ia e pai kia riro ke atu te wahine nei i tana i pai ai, a, nana ka puta te taua tiki mai, e kore e tukua, a, ko te iwi nei ko Ngati-Kahukoka, kia maia te pupuri.

Kahore kau he tangata o te iwi nei i noho noa, tatua katoa; ka maoa te kai o te ata, ka pau, ka noho, ka titiro ki roto o Manukau, kihai i ata tikaka te ra, ka kitea atu te waka ra, hokotahi i runga e hoe mai ana, i miri haere mai i te tahataha o Paruroa, a, Puponga, a no ka puta ki te au o Manukau, ka kitea atu e tenei.

Noho puku tonu te iwi nei i Awhitu, ka tae ki nga kuwaha o te pa titia iho, ko nga tino toa i waho. Hoe mai ra te waka ra, a no ka tata mai, ka tu a Puhihuia ki runga, ka heke ki raro ki tatahi, e hoe mai ana te waka ra, a no ka kitea mai a Puhihuia e ratou, ka pa te waha o te kotiro ra, ka karanga atu, ‘Kati te hoe mai; hei kona tau (manu) mai ai.’ Ka ui atu ano a ia, ‘Ko wai te haumi mou i hoe tutei mai na koe?’ Ka kiia mai e era i te waka ra, ‘Ka Nga-iwi katoa te hoe mai nei.’

Ka mea atu ano a Puhihuia, ‘He hoe aha mai tana hoe mai?’

Ka kiia mai, ‘Ko koe, kia hoki atu.’

Ka kiia atu e Puhi, ‘Haere e hoki, ka ki atu, hoe mai ko tana kite pena mai me au e tu atu nei, ko taku hoki ora atu, e kore. Kaua e whakahoroa te iwi ki Paerau, kati te mate ki a au anake. E kore taku tane a Ponga raua ko tana iwi e noho hangu, ka whai kupu ano ratou. Haere e hoki, ka ki atu ki aku tupuna, ki aku matua, he kawei ano tena no taua

 

In the grey dawn each warrior bound on his war-belt and took his weapon, for each knew the meaning of the words of their lord and leader when he said, ‘If I and my daughter are killed, it cannot be helped’. He meant that he would not allow Puhihuia to be forced to abandon that on which her heart was set, and if a war-party came to take her away he would not allow her to be taken, and Ngati-Kahukoka must be brave to keep her.

Not one of the tribe sat inactive; all girded themselves in readiness. When the morning meal had been eaten they all sat in the pa, looking over the waters of the Manukau. The sun was not yet hot when the canoe was seen with twenty paddlers on board, hugging the shores of Paruroa. It came on to Puponga, and when it had entered the Manukau, those on board could be seen.

The people remained silent in Awhitu; they went to the gates of the pa and closed them with stakes, and the best of the warriors remained outside the stockade. The canoe paddled on, and when it was close Puhihuia rose and went down to the beach; the canoe still paddled on, and when those in the canoe noticed Puhihuia she called to them and said, ‘Stop, paddling towards me; stay where you are.’ Then she asked, ‘You who have come as the reconnaissance party, who are to support you?’ Those in the canoe answered, ‘All of Nga-iwi are following behind us’.

Puhihuia said, ‘And why do they come here?’

Those in the canoe said, ‘So that you will return to your home.’

Puhi said, ‘Go back and tell them that if they come they shall see me only as you do now; I will never return alive. Do not send the people to the world of the spirits, but let mine be the only death. My husband Ponga and his tribe will not sit in silence, but will speak. Go back and say to my grandparents and fathers that they are descended from the same ancestor as is this tribe. I have found for

 

 

tupuna kotahi; a, naku ake ano taku i kite, ko taku ringa mau ano tenei, a, te Po atu ana. Ko taku moe i taku tane kahore ano; ki te pai aku matua kia hoe mai a te wa e rakaunui ai te marama, tena te hakari pakuha a taku tane ki aku matua. E ai te mea, e haere mai aku matua ma Tu e arahi mai, ehara tena i a au; e haere pena mai aku matua, e kore ratou e kite ora i a au, tutaki rawa ake au i a ratou ko te Reinga.’

Ka hoki ake ano te kotiro ra ki te pa, e piki ana tenei, e tau tonu mai ana ano te waka ra, a no ka ngaro te kotiro ra ki roto ki te pa, katahi te waka ra ka piua te ihu kia hoki ano ki Puponga, a, ka hoki te waka ra.

E korero ana a Puhihuia ki te waka ra, me te whakarongo ake te pa ra, a no ka puta ki nga kupu mau tonu a te kotiro nei ki a Ponga, ka tangi nga wahine o te pa, ka mea, ‘Ana ta te uri ariki; e kore tana e hangahanga ake, ka torere tona ki te Po, ta te ariki tana ki, e kore e ware te ngakau, maia mai ano i nga toa mau patu, a maia mai ano ki nga kohine o te aka tupuna.’

Kahore kau he kupu a te iwi ra ki a Puhihuia, a, noho noa iho a ia i te taha ano o Ponga.

Ka hoe te waka ra, tae atu ki nga tangata ki te pa i Maungawhau. Ka kiia nga kupu a Puhuhuia i poroaki atu ai ki ana matua, ka rongo te iwi ra, kihai i whai kupu, a no ka po, ka hui ki te whare manuwhiri, ka noho noa iho te nuinga, ka ka nga rama kapara, ka hui te tamariki ariki ki tetahi pito o te whare, korerorero ana ratou, a, roa noa e noho puku ana te whare ra, ka wharo tetahi o aua tamariki ra, he tu-a-tangata a ia, ara, kua pakeke, he uri ariki a ia. Ka wharo a ia, a, ka tahuri te iwi, ka titiro ki a ia, katahi ra ano a ia ka tu ki runga, ka mea, ‘E aku tupuna, e aku matua, ehara taku kupu i te tino kupu, engari ko ta taku ringa i ngaki ai me waiho tena ki a au; nawal u aku, roa noa aku tau e whakaahuru ana au i ta taku ngakau i whakakoro ai, a no ka nui taku taonga ka puta ki te tau raumati, ka pua te pua o te miharo a te mano, ka tikina mai taku taonga e taku teina tino potiki mutunga, haere ana, ka riro taku taonga; nawai u aku, kaua ianei au e riri? Kua pu te ruha i a koutou, a, ko tenei, waiho kia hao te rangatahi; tukua mai me tiki, me tango mai, ta tatou Kahurangi.’

Ka noho tera ki raro, ka tu ano he tangata, he taitamaiti nei, ka mea a ia, ‘E kite ana au i nga pokai kaka e patua nei i nga pae pukepuke i Waiuku ra, he pokai kaka ano he kaka kura

 

 

myself that which I like, and I shall hold to it even to the world of darkness. I am not yet the wife of Ponga, but if my parents and people like to visit this pa when the moon is full, my husband will prepare a feast for my parents. If my parents come guided by the god of war I will not blame myself; if that is the manner in which they come, they will not see me alive. I shall meet them in the world of the spirits.’

She went up again to the pa, and as she climbed the canoe still floated there, and it was only when she was lost to view that the prow pointed again towards Puponga, and the canoe returned.

As Puhihuia was speaking with those in the canoe, the people in the pa heard all she said; and when she spoke of her constant love for Ponga, the women in the pa wept and exclaimed, ‘Even so! Such is the constancy of the nobly-born: she will not act in a trifling manner; she will even go to the world of the spirits rather than leave him whom she loves. That is the way that the nobly-born behave! Such hearts are never fickle; as were the brave hearts of their ancestors in battle, so are the hearts of the nobly-born daughters in love.’

The people said not a word to Puhihuia, and she went and sat down again beside Ponga.

Those in the canoe paddled on until they reached the pa at Maungawhau. They delivered the final message given by Puhihuia to her parents. The tribe heard it in silence, but when night came they all assembled in the house where visitors were entertained, and most of them sat down. When the torches were lighted all the young chiefs of high birth sat in a body at one end of the house and held a conference.

For a long while the others in the house sat in silence, until one of the young chiefs cleared his throat. He was a young fellow who had reached adulthood and was of chiefly lineage. He cleared his throat and when the people turned and looked at him, he said, ‘My elders and parents, my word may not be the word of wisdom, but that which my hand has cultivated must be left to me. I have for many years nurtured that to which my heart was inclined; but when my treasure had come into the full growth of summer, and the bloom of admiration from all was seen upon it, then one who was younger than me, and junior in rank, came and took it away. Why should I not be angry? You old people have seen and felt the joys of life and its power: allow us young people to enjoy them also. Now, allow

 

 

etahi o te pokai, a, kahore he kaka kura o etahi pokai; ko au tetahi o tatou i haere i nga ra o te patu kaka a Ngati-Kahukoka, a, i tae ano au ki aua pae whenua i te akau whanga (tatari) ai i te pokai kaka. E kite ana au i te pokai rere matamua mai i raro, ka tau ki aua pae, a, he kaka kura tetahi o taua pokai, tena, e rere mai ano he pokai i muri, kahore kau he kaka kura o tera pokai, ka rewa te pokai matati, ka rere whakarunga ki Kawhia, noho tonu te kaka kura ra, a no ka rere te rua o nga pokai, katahi ra ano taua kaka kura ka rere. He tupuna kotahi te tupuna o Nga-iwi, o Ngati-Kahukoka, he kotahi te puhi o Maungawhau, noho ke mai ana i Awhitu, a, he he ranei te kaka kura o tenei pokai kia rere tahi i tera pokai ra? Kua kite au i tena e kiia na e koe; e kore tau kupu e mana i te kotiro ra, e kore ano hoki te kupu a o tatou matua e pono i te kotiro ra. Ki te mea ka ki a Puhihuia i tana ki, e kore e heke. Haere koe ki te tiki, e kore e riro ora mai, a, e kiia te ki mo te tupapaku, ehara au i te toa; he tamaiti mote u au, otiia kei taku e ki atu nei te tika.’

He hoahoa ano o Puhihuia i a ia e noho ana i Maungawhau, he puhi hoki a ia, a, e kore te puhi e noho hoa kore. Ka tu tetahi o aua hoahoa o Puhi ra ki runga, he kotiro uri ariki koa, ka mea, ‘He hoahoa ahau no Puhihuia; e mohio ana au ki ana kupu, ko te tokorua kua korero nei, ehara ena; e kore he kupu ma raua e tae atu ki taku ariki. Ko etahi o tatou kua whai kupu atu ki a Puhihuia, a, kihai rawa nei a ia i pai atu; tini a matou tawai atu ki a ia, mana katoa nga taitamariki tane o te pa nei te mea atu ki a ia, pau katoa ano hoki nga mea o Hauraki te ki, kihai rawa nei a ia i pai atu. He hanga ake te pakeke o te kotiro ra ki tana i kite ai; e kore a ia e hoki mai i a Ponga.’

Ka korero te iwi nei i te po, a, ao noa te ra, kahore he tangata i kore mana kupu. Ko te nuinga ia i mea kia kaua e hoea ki te taua, me tiki, me kai i te kai pakuwha. He nui ano ia te iwi i mea me whakaeke te pa o Ngati-Kahukoka, ka tango mai ai i a Puhihuia.

A no ka ao te ra, ka whakatika te whaea o Puhihuia, ka mea, ‘E kore te para a ona tupuna e makere (marere) i a ia. He uri au na Hotunui; ehara au i te mea i kiia e taku iwi, “Na, e ko, te tane mau”. Te tini ano ia nga tane i whakaaturia ki a au e aku matua me aku tupuna, kihai rawa nei au i pai atu. Ko taku

 

 

us to go and take by force she whom we most value.’

He sat down, and another young chief rose and said, ‘I have noticed the flocks of kaka which are caught on the hills near Waiuku. In some flocks there is a red kaka, in others there is none. I am one of our tribe who accompanied the members of the Ngati-Kahukoha tribe on these kaka-killing expeditions, and I was one of those who went and sat on the hills to wait for the arrival of the flocks of kaka. I have seen the arrival of the first flock from the north, and have seen them alight on the hills there; and one of that flock was a red kaka. Then another flock, which had no red kaka, flew in afterwards; but when the flock that first arrived took flight and flew away south towards Kawhia, the red kaka that had come with it stayed behind, and when the second flock took its departure, the red bird of the first flock accompanied it.

‘Nga-iwi and Ngati-Kahukoka take their origin from the one ancestor; and at Mount Eden there was but one woman noble of birth and beauty; but now she lives at Awhitu. Then is it wrong for the red kaka of this flock to fly with that flock? I have seen that of which you [the last speaker] spoke; she will not agree to what you say, nor will she agree to do as our elders say. If Puhihuia says something, she will never change her mind. If you go to fetch her, she will not be brought away alive, and speeches for the dead will be made. I am not a warrior, I am but a child fed from the breast, but I say that what I have said is the right thing to do.’

Puhihuia had women attendants while she lived at Mount Eden. She was an unbetrothed woman of high rank and, being a virgin, would never be without attendants. One of those attendants, who was also of noble birth, rose and said, ‘I am one who was attendant on Puhihuia, and I know her mind. I dispute what the last two speakers have said. Those two did not dare to speak my mistress. Some of our young chiefs did dare to speak to her, but she would not listen to them—no, not at all. All of us, her attendants, have joked with her, saying that she could have any young chief she chose of our tribe. The young chiefs of Hauraki [Thames] have proposed to her, but she would not listen to what they said. She is a most strong-willed young woman, and if she decides to do something, nothing will change her mind. She will not come back to us and leave Ponga.’

 

 

ariki e moe nei maua, naku ano taku i kite, otiia i moe noa iho maua, kihai i kiia e au ki te hakari pakuha, he whakahihi hoki naku ki aku tungane. He tane ano a ratou i mea ai moku, kihai au i pai atu, a, moe nei au i taku ariki; i noho koa au i Takapuna, a, ko taku tane no te pa i Rarotonga, tena e hoe te kaihi mango ki Puponga, i nga wa o te riri i ririri ai Nga-iwi ki Ngati-Kahukoka. Ka hoe mai matou ki te pa nei, whiti mai matou i Takapuna, a, ka moe i konei. Ao ake, ka haere matou ki Onehunga, ka tutaki matou i tera o Rarotonga e hoe ana ano hoki ki te hi mango. He tamaiti koa taku ariki kua noho noa atu i roto i Waikato, a, katahi ra ano ka hoki mai ki ana matua, i noho hoki ki aua tupuna ona, a, kua pakeke, ara, kua taia ki te moko, kua tu nga tiwhana, te pawaha, me nga putaringa, a, kite rawa ake nei au i a ia, mate noa atu au. Ka hoe nei matou, a, ka huakina matou e te taua a tera i Awhitu, a, ka papatu. Ko te toa koa a taku i pai atu ai, a, ka kite atu au i tana maia, heoi ano katahi ra ano au ka tino he rawa atu taku wairua ki a ia. Ka kakata atu au ki a ia, a, ka kakata mai a ia ki a au, a no ka korerorero maua, a, pai noa maua ki a maua, a, ka noho au i Maungawhau nei, a, ka noho hoki a ia i taua pa nei ano.

 

 

The meeting continued all night, and at dawn there was not one person who had not spoken on the matter. The majority said that they should not paddle off on a hostile expedition, and urged that the tribe should go and take part in the marriage feast to which they were invited. But there were also many who said that they should attack the pa of Ngati-Kahukoka and take Puhihuia away by force.

When day had dawned, the mother of Puhihuia rose and said, ‘Puhihuia will think and act as did her ancestors. I am a descendant of Hotunui. I was not one to whom my tribe said “O girl! Such and such a one must be your husband.” There were many young chiefs to whom my ancestors and parents directed my attention, but I did not like any of them. My lord whom I married was the one of my own seeking and my own choice, but we married without formality. I did not give a feast when we took each other; I defied my brothers. They had a husband of their choice in mind for me, but I did not agree. I am now living with the husband of my own choice. I lived before at Takapuna [Mount Victoria], while the one I loved belonged to the pa at Rarotonga [Mount Smart].

‘Now, a shark-fishing party was paddling to Puponga in the days when Nga-iwi and Ngati-Kahukoka were at war. We crossed over from Takapuna to this pa, and slept here. In the morning we went to Onehunga and met the people of Rarotonga, who were also paddling out at fish for sharks. At that time my beloved was a mere lad, and had been away living in Waikato, and had just returned to his parents. He had been living with his grandparents, and having reached adulthood he had just been tattooed. The curved lines over the eyebrows had been done, also those from the nostrils round the corners of the mouth to each side of the chin and those under the ears. As we paddled we were attacked by a war-party from Awhitu, and fought a battle. How brave was the one I loved! It was then that I saw how brave he was, and fell desperately in love with him. I smiled at him and he smiled back at me, and when we spoke, we knew that we loved each other. I stayed here at Maungawhau, and he also stayed at this pa. On the night of the day on which we arrived here, as soon as night fell, I went out on to the marae of this pa, and called out to the people and said, “I will not hide the secret. I will have my husband. I found him at Puponga and here in this pa I will take him as my husband. He is from Rarotonga, and I am from Takapuna. So now you have all been informed.” And I

 

 

I te po ano o maua i piki ake ai ki te pa nei, po kau ano ka puta au ki waho ki te marae nei, ka karanga atu au ki te iwi o te pa nei, ka mea, “E kore e huna atu e au, maku taku tane; naku taku i kite i Puponga, a, ko konei au moe ai i taku tane. No Rarotonga a ia, no Takapuna au; ma koutou e mohio mai.” Heoi ano, ka moe maua, he mea hoki kua kiia e au ki enei o aku matua, kua pono ki to mua tikanga.

‘Rongo kau ano koa era i Takapuna, me era i Rarotonga i a maua kua moe, a, kahore nei i taka he hakari pakuha ma te iwi, ka tu te weri (riri) o aua iwi, ara, nga hapu o Nga-iwi. A, i a maua e noho ana i te pa nei, ka hoe mai aku whanaunga i Takapuna, ka huakina te taua ki konei; huaki rawa ake, hore kau he tangata o te pa nei, kua poto ki te marara noa atu, ki te kohi pipi i Onehunga, ki te hi ika i Manukau, ki te wero manu i Titirangi, ki te tiki kuku i te akau, huaki kau ana, ko te pa anake He kuia nei, he koroheke nei nga mea i rokohanga mai e noho ana i konei. Ka murua e ratou nga rua kumara, ka kainga nga pataka roi, ka maua nga hinaki tuna, me nga kupenga hao kanae, a, hoki ana, pahure kau ano era. I taua ra ano, ka tae ake te taua o Rarotonga, tae kau ake, e haere ana te taua o Takapuna i te ara e heke atu ai i te pa nei ki Waipapa, a, ko taua taua o Rarotonga nei i wawau kau noa iho, hore he mea mana e rarahu ai, ka noho, ka korero ki nga kuia ra, me nga koroheke, a, hoki kau ana.

‘Ka noho nei maua ko taku ariki, a, ka mea nei a Puhihuia a, he aha ianei te kotiro ra te rite ai ano ki a au? E kore te para o ana tupuna e makere (ngahoro) i a ia. Ka pono i a ia tana kupu e ki mai nei ki te mea ka tohe tatou ki a ia kia hoki mai, a, ka tikina ka tauatia, ka toia mai ano ki konei, e kite ora atu tatou i te ra kotahi, a, kite rawa ake ano i te Reinga; e kore tana e heke i ta tatou.’

Ka tu he kuia nei ki runga, ko te matua o te taitamaiti i korero ra i te timatanga o te hui i hui nei ki te whare manuwhiri, ka mea, ‘Ae, ano he tika te kupu a te whaea o Puhihuia e ki nei, otira he iwi wawau nga tamariki tane o te pa nei. Tautini noa te kotiro ra e noho ana i a tatou, a, hore kau nei he tamaiti kotahi i tata atu ki a ia. Katahi ano te uri o te mokai ma! E ki ana koia koutou ma te mata taramore koutou ka moea ai e te wahine? He aha a Ponga i kiia ai he tino tangata? Na te moko

 

 

took my husband. As I had proclaimed aloud to these my elders what I intended to do, I had done all that ancient custom demanded of me.

‘When the people of Takapuna and Rarotonga heard that we were married and that I had not given the customary pa-kuka feast for the tribe, those people (Nga-iwi) were furious with me; and while we were living in the pa here, my relatives from Takapuna came with a war-party and attacked this pa; but when they attacked it they found it deserted. All the people had gone away to gather cockles at Onehunga, to fish in the Manukau, to spear birds at Titirangi, and to collect mussels on the sea-coast. When they attacked, the pa was deserted. Some old women and old men were all they found living here. The war-party plundered the kumara storehouses and ate the dried fern-root from the stages on which it was kept; they took the eel-baskets, and the nets for catching mullet. They went back, and just as they were leaving, on this same day, a war-party from Rarotonga appeared. As they came up, the Takapuna party was disappearing down the track to Waipapa. The Rarotonga party talked and uttered threats, but there was nothing for them to take, so they sat down and talked to the old men and women, then went away empty-handed.

‘I and my lord lived together; and now that Puhihuia has acted for herself, I cannot wonder that she has followed my example. The spirit of her ancestors will never fail her. She will do as she has said. We are told that she has spoken thus: if we go and attempt to take her by force and drag her back here, we shall see her but one day in this life, and we shall not see her after till we meet her in the world of the spirits. She will not give in to what we demand.’

An old woman, the mother of the young chief who spoke first at the opening of the meeting, now rose and said, ‘Yes, the words of Puhihuia's mother are true; but the young chiefs of this pa are stupid. Puhihuia has been with us for a long time and not one young man approached her. Yes, you descendants of slaves! Do you think that you who have bare, untattooed faces will ever gain a wife? Why is that Ponga is said to be a very noble-looking man? He is tattooed, and he looks grand. Yes, it is quite right that you should lose your noble young woman.’

Others spoke; but it was the young people who had most to say. The elders all agreed that since Puhihuia had found one to her own

 

 

o Ponga i pai ai; ka pai ano kia riro ta koutou puhi.’

Ka korero te hui nei, otira ko te taitamariki anake i tino korero, ko te kaumatua ia, i mea ratou, na Puhihuia tana i kite, kati atu, mana ano tana e kite.

Ao ake i te ata, ka kai te iwi nei, a, ka mutu, a, i te wa ano kiano te tangata i haere noa ki tana mahi, a, e noho ana ano i te marae, i te wa i kai ai ratou, ka tu tetahi tohunga koroheke ki runga, ka karanga atu ki te iwi, ka mea, ‘Hei kata te porangi o te iwi nei! E kiia mai nei tatou e Puhihuia kia haere atu ki tana hakari, a, he noho aha ta tatou? He wainamu koia tatou ki te kai nei ki te mango hei kinaki kumara a te raumati? He kino koia ki a koe kia puta te puhonga o te mango i te kohamo o te tangata? E mea ana au me karere e taua, ka ki atu ki a Puhihuia ma, hei te wa e rakaunui ai te marama, ka hoe atu ai tatou ki Awhitu ki te whakamana i tana kupu.’

Aetia ana te kupu a taua tohunga nei e nga tino tangata o te iwi nei, a, ka mea atu te whaea o Puhihuia, ‘Tena rawa maua ko taku taua te hoe atu na ki Awhitu.’

Mutu kau ano aua korero nei, ka haere taua wahine ra, ara, te whaea o Puhihuia, ki tana whare, ka mau ki ona kakahu papai, ki nga taha hinu, ki nga piki toroa, ki nga remu huia, ki te kahu kiwi, ki nga taonga nui o mua, ka takaia, ka whaona (kohia) ki te putea, ka karanga a ia ki tetahi o ana ropa wahine, kia tikina mai kia pikaua taua putea. Ka puta a ia ki te marae, ka haere ki te kuwaha o te pa, ka tu, ka karanga, ‘E hine ma, e kui ma, ko te ra tenei ki a tatou; ki Awhitu, ki Awhitu! Ka hei tau, ka raru koe, e te tane, i taku taua wahine.’ Puta kau ano ana kupu, ka hui te wahine ki a ia, haere ake hokotoru te wahine, te kuia, te wahine matua, te taitamahine, hore kau he tane kotahi, ka puta taua tini ra ki waho o te pa, ka haere, a, Onehunga. Ka tae ki te waka, toia ake, ka manu, ka hoe, hoe nei, hoe nei, a, kahore kau he kupu a ratou, hoe puku kau noa iho, hoe hangu tonu nei a waho ake o Puponga ka taka ki te au o Manukau. He ra aio koa te ra nei. Ka tu te matua o Puhihuia ki runga i te waka, ko ia hoki i te kei e urungi ana i te waka, ka pa te waha, ka mea, ‘E te pa raka, e te pa raka, e koe e noho mai na i Awhitu, hurua to maro, whawhea to maro, e mau ki te patu; tenei au ko te whakaariki.’

I te ata o te ra i hoe atu ai te waka nei, kua oho noa ake te pa raka, kua tahu po te kai, ka maoa, e kai ana, ka mutu, kua noho tupato te iwi i te pa. Ko Ponga koa raua ko Puhihuia i noho kau noa iho, hore he kupu,

 

 

liking, she should have him.

In the morning the people ate a meal and afterwards, before any of them had gone about their daily work, while they were still sitting on the marae eating, an old priest stood up and called out to the people, saying, ‘How foolish these people are! We are invited by Puhihuia to go to her feast; then why are we waiting? Don't we all like to eat shark with savoury kumara in the summer? Have you no longing to smell the savoury scent of shark's flesh on your breath? I say, let us send a message telling Puhihuia and the others that when the moon is full we will paddle to Awhitu according to her invitation.’

All the important people agreed to the tohunga's proposal and the mother of Puhihuia said, ‘I and my war-party will paddle off to Awhitu’. When the discussion was over, Puhihuia's mother went to her house and took her most valuable garments, gourds of oil, down of the albatross, tail-feathers of the huia and garments made of kiwi feathers, and all that was precious in those days, and wrapped them up and put them into a basket, and calling to one of her attendant women, told her to carry the basket on her back. Then she went on to the marae and walked to the gate of the pa, and standing there called, ‘Girls and women! this is our day. To Awhitu, to Awhitu! And you, you men! You will not be able to act as my war-party of women will do!’ When she said that the women of the pa crowded around her, the aged and the mothers and the girls — sixty of them in all, with not a single man among them—all of them passed through the gate of the pa and went towards Onehunga. When they reached the canoe they hauled it down and launched it. On and on they paddled and not a word was spoken; they paddled in complete silence, without a word, until they reached the mid-channel between Puponga and the Manukau. It was a calm day. The mother of Puhihuia stood up in the stern of the canoe, where she had been sitting and steering the canoe, and in a loud clear voice she called to the people of Awhitu pa, and said, ‘O you in the pa! You who are in the pa at Awhitu! Put on your war-belts, bind them around you, take your weapons of war in your hands! I, the enemy, am here!’

At dawn of the day on which this canoe paddled away, the occupants of the Awhitu pa had risen before the grey dawn and had cooked food and eaten it, and had prepared for war, and were now sitting on guard, while Puhihuia and Ponga sat in calm silence. The

 

 

hore he aha. A no ka kitea atu te waka ra e hoe mai ana, he nui te ope i te waka ra, hokotoru hoki, wahia ake e ono tekau wahine ra, tohu noa te pa ra he taua tane, i te mea hoki, he mea mau-a-tane te mau o te hoe, ko te kakahu he mea whitiki ki te hope, ko te mahunga he mea tia ki te hou. Ka kitea atu te waka ra, ka whakatika a Puhihuia, ka mea atu ki a Ponga, ‘Taua ki ko rara.’ Ka haere raua, a, ka heke ki te one o Awhitu, ka haere, a, ka tae ki te pari titi tonu i te pito o te one whaka te wahapu o Manukau, ko te tatutanga o taua pari ra e akina ake ana e te ngaru o te moana nui o waho. Haere tonu te tokorua raka, a, ka piki puku atu hoki a Ponga i muri i a ia, i a Puhihuia; noho ana raua. Hoe tonu mai te waka ra, a no ka tata ki uta ki Awhitu, ka karanga atu ano te wahine ra, te whaea o Puhihuia, ka mea, ‘Huna hoki, ka aha, a, whakina hoki ka aha? Ka hei tau; penei rawa ake te ra nei ka to, noho ana ano koe i Maungawhau.’ A no ka kite iho a Puhihuia i te waka ra he wahine kau, ka mea atu a ia ki a Ponga, ‘He wahine kau nga kaihoe o te waka ra, otiia he tane pea ia kei roto kei te riu e takoto huna ana. Mei hoe taua tane mai, e kore au e mau, ko te pari ano tenei e torere ai au ki te mate; e kore au e hoki ora ki aku mutua.’

Ka whakatika a ia ki runga, ka karanga atu ki te waka ra, ‘Hoe mai nei, tenei maua ko taku ariki.’

Te patu a te kotiro ra e mau ra i tana ringa, he taiaha, he patu tapu na nga matua o Ponga ma, he patu oha na nga kahika, he patu kura.

Manu mai ana te waka ra, me te titiro puku atu te pa raka, hore te mea kotahi o te pa nei i puta ki waho; anake, anake, te tane, te tamariki, te wahine, noho puku mai ana i roto i te pa. Roa kau iho ano te waka ra e tau ana i muri iho o te kupu a Puhihuia; ka pa ano te karanga a te wahine ra, te whaea o Puhihuia, ki te pa ra, ka mea, ‘Puta mai ki waho nei. He aha koe i tahae ai i taku kotiro? He aha tau i a au, i maia ai koe ki taku kahurangi kia hei ana i to uma? Puta mai taua ki waho nei kekeri (whawhai) ai.’

Noho puku tonu mai te pa ra; he tane koa nana aua kupu ki te pa ra, kua pai atu te pa ra. Tena, he wahine e kore e pai kia hoa ririri te tane o Ngati-Kahukoka ki te wahine ariki o Nga-iwi; koia raka te take i noho puku ai te pa ra.

Katahi ka karanga atu a Puhihuia ki tana whaea, ‘I kiia atu ra, hei Paerau he kitenga mo taua, a, ka tohe mai na ano koe. Pokanoa ai to kupu ki a Ngati-Kahukoka, i a au e tu atu nei, te tangata nana te hara. Kati mai koe

 

 

canoe was seen paddling towards them, bearing what seemed to be a large party of men, for they used their paddles as men do, and the garments they wore were held by a belt around the waist; also, they wore plumes in their hair. When the canoe was seen Puhihuia rose and said to Ponga, ‘Let us go down there.’ They went down to the Awhitu beach, then continued on until they reached a steep cliff washed by the surge of the sea, at the end of the beach nearest the mouth of the Manukau. The two of them continued on, and Ponga climbed up in silence behind Puhihuia; then they both sat down. The canoe came on, and when it was near the shore at Awhitu, the mother of Puhihuia stood up once more and called to those in the pa, and said, ‘If you hide yourselves, what can you gain? If you show yourselves, what will you lose? By the time that this day's sun has set, you will be living again at Maungawhau.’

When Puhihuia had discovered that the crew of the canoe were all women she said to Ponga, ‘The paddlers in the canoe are all women, but men may be lying hidden in the bilge. If they had been men, they would not have taken me; this is the cliff over which I would have thrown myself to death. I will not go back to my parents.’ She rose up and called to those in the canoe, ‘Paddle your canoe towards me. I and my loved one are here.’

She held a taiaha in her hand, a sacred heirloom of the ancestors of Ponga, ornamented with red feathers, which had been handed down from past generations.

The canoe was now as though lying at anchor and the people of the pa were looking at it in silence. Not one of the people in the pa had come outside; all of them—men, children, women—were sitting in silence inside the pa. For a long time after Puhihuia had spoken the canoe floated there in silence, then her mother called from the canoe, and said to the occupants of the pa, ‘Come outside. Why did you rob me of my daughter? What property have I of yours, that you should take my precious greenstone to wear on your breast? Come outside, that we may fight our battle.’

Those in the pa kept perfect silence; but if the words spoken by the mother of Puhihuia had been said to them by a man they would eagerly have accepted the challenge. The Ngati-Kahukoka would not dare to battle with a woman of supreme rank of the Nga-iwi of the people of Maungawhau; it was for this reason that those in the pa were silent.

Then Puhihuia called out to her mother, ‘I

 

 

i to waka, tukua mai au hoa wahine ki uta nei, kia ririri matou, a, naku ka mate, utaina atu ki to waka; nau ka mate ou hoa i a au, haere e hoki tangi atu ki to pa. E kore au e hoki ora atu i a koe.’ Ka marere nga kakahu o etahi o te tini wahine i te waka ra, tatua rawa, ka peke ki te wai, e kau ana, a, ka u ki uta. He taitamahine anake enei i kau atu nei ki uta, ko nga wahine takakau anake, hore he mea moe tane. Haere ake ano a ia, a ia, me tana patu ano i te ringa, te taiaha, te wahaika, te mere pounamu, te mere paraoa, te tao poto, te meremere, te aha, te aha. A no ka tae ki uta me te titiro puku iho te pa ra, he mea titiro mai e ratou i waenga o nga wawa o tana pa. Ka u nga wahine ra ki uta, ka haere, a, ka tata ki te akinga tai o te tai u, ka noho-a-kapa, ka heke iho a Puhihuia raua ko Ponga, a, ka tatu iho ki raro ki te one. Ka noho a Ponga, ka mea atu te kotiro ra, ‘Hoake taua kia kite koe i taku matenga.’ Haere atu ana a Puhihuia, a no ka tata atu ki te tira kapa wahine e noho mai ra, ka mahue ona ki te one; mau ake ko te maro karetu anake ki tana hope whitiki ai. Haere atu ra a ia, a no ka tata atu, ka tu a ia me tana taiaha, ka karanga tu a ia, ‘Tenei au, ko to tangata i haere mai ai koe.’ Ka tu mai tetahi o aua wahine ra, ko te patu paraoa i te ringa, ka hapainga mai tana patu ki a Puhihuia, a no ka tata, ka whiua te patu ra ki te upoko o te kotiro nei. Karohia ake, tera te haere ra, tahi ano te whiunga o te arero o te taiaha ra ki te poho o tera, koropeke ana, noho ana tera ki raro. Ka karanga atu ano a Puhi, ‘Tu mai hoki!’ Ka tu atu ano he wahine, ko te tao poto ki tana ringa, tata noa ano ki a Puhihuia, ka werohia ki te kotiro ra, tera te haere ra, tahi atu ano te whiu a Puhihuia i tana taiaha ki te pokowhiwhi o tera, maro ana te ringa o tera, ka noho tera ki raro. Ka tu mai ano he wahine me te wahaika, ka tata noa ano, ka whiua ki a Puhi, ka karohia, haere rawa ake te patu a Puhihuia, ka pa te patu o

 

 

have told you before that you and I shall not meet in life, but in Paerau [the world of the spirits]. Do you persist? Why do you dare to blame Ngati-Kahukoka when I, the sole cause of your anger, am here? Keep in your canoe, but let the women with you come on shore that I may do battle with them, and if they kill me, then put my body aboard your canoe; but if I conquer your women, then you can go home weeping. I will not allow you to take me alive.’ Some of the women in the canoe took off their upper garments and tied their loin-cloths tightly around them, jumped into the water, and swam to the shore. They were all young women who swam to the shore, all single, none having yet married. Each went with her weapon in her hand, weapons such as taiaha, wahaika, greenstone mere, whaleboat mere, short spears, meremere, and others. They reached the shore, watched in silence by those in the pa who were looking at them from between the palisades. When the women had landed they went up to the foot of the cliff and sat in a line; and Puhihuia and Ponga came down to the beach.

Ponga sat down, but Puhihuia said, ‘Let us both go on, so that you can see me die.’ Puhihuia went on, and when she was close to the line of women who were sitting there, she took off her outer garments and left them on the sand. She kept on only her loin-cloth made of the karetu grass. Then she went on, and when she was quite near them she stood there with her taiaha in her hand and called out, ‘Here I am, the person for whom you have come’. A young woman holding in her hand a whalebone patu rose and brandished her patu at Puhihuia, and when she came close, she made a blow with her weapon at Puhihuia's head. Puhihuia parried the blow, and moving forward, with the tongue-end of her taiaha she dealt a blow at her opponent in the pit of her stomach, making her double up and sit down. Puhihuia called out again, ‘Another of you come forward to meet me.’ Another young woman stood up with a short spear in her hand, and when she was quite close to Puhihuia she made a thrust at her. Puhihuia parried the thrust, and dealt a heavy blow to the girl's shoulder. This took the power from her arm, and she sat down.

Another young woman with a wahaika stood up, and advancing close to Puhihuia, she aimed a blow at her. Puhihuia parried the blow, but while Puhihuia's weapon was still raised, the other's weapon hit the lower fringe of her loin-cloth, and the young women who were

 

 

tera ki te remu o tana maro, ka pa te umere o te tira wahine e noho kapa mai ra. Ka whiua ano te wahaika a te wahine ra ki a Puhihuia. Katahi ra ano ka pehia atu e Puhihuia, ko te karo, ko te arero o tana taiaha ki te poho (kopu) o te wahine ra, takoto ana tera i te one. Katahi ra ano ka tu mai tetahi wahine ano me te mere pounamu i te ringa. Ko te mere anake, hore kau he tau, he pounamu hou, kiano i whiua ki te tangata. Ka tu mai taua wahine me tana patu, ka pukana haere mai ki a Puhihuia, ka tata noa ano, ka whiua te patu ra ki te mahunga o te kotiro ra, tahi ano ka mauitia te patu a Puhihuia, pa ke ki te ringa o tera, rere ana te pounamu ra i te ringa, tau rawa atu i te one, noho ana tera.

Nei koa, e titiro mai ana ano te pa ra, me nga tangata i te waka ra, me Ponga hoki e noho puku mai ra, me te tuohu ki raro, uhi ai tana upoko ki tona.

A no ka rere te patu pounamu a tera, katahi ano te whaea o te kotiro nei ka tu ano ki runga, ka karanga mai ki a Puhihuia, ‘E ko, kati. Kua taea te huhi o ena; taua ka hoki ki to papa.’

Ka karanga atu a Puhi, ‘E hoki Kupe?’

Ka karanga atu ano te wahine, whaea o Puhihuia, ka mea, ‘E te pa ra, e koe e noho puku mai na, me ra whea atu he ara moku ki te marae o to pa?’

Ka puta atu te koroheke ariki i arahi ra i a Puhihuia i te ra tuatahi ona i tae atu ra ki taua pa ki waho o te pa, ka karanga atu, ‘Nau mai! Maku e wahi he ara ake mou i nga wawa o taku pa. Haere mai koe i a Tu, mau he ara mau e kimi (rapu). Haere mai koe i a Tahu, tenei to ara maku e waere atu i te pekerangi o taku pa.’

Ka mea ake te wahine ra, ‘Kite iho ano koe i te maia o to mokopuna? He nanakia nga tupuna ki te mau patu, a, i kore noa i a ia, e kite iho na koe. No Tahu te ara, te whati te tara o te kupu o ana kahika, a, moroki noa nei ki a ia; e kore a ia e taea. Ka tu ano tana, e kore e whati. Kati, e noho. Ka hoki au, e tae ki nga po rakaunui o te marama tena au, maua ko to hakari pakuha.’

Me te tu atu ano a Puhi me te whakarongo ki nga kupu o tana whaea; mutu kau ano, ka haere atu a ia ki nga wahine i patua nei e ia, tukua atu ana tana ihu ki era, ka mutu, ka haere atu a ia, ka tuku i te ihu ki te kapa wahine kihai ra i whakatika mai ki te patu i a ia; mutu kau ano, ka maranga tana ringa, ka powhiri i a Ponga, tae atu a Ponga ki tana taha, ka mea atu a ia ki a Ponga, ‘Hoake

 

 

sitting in a line gave a loud shout of joy. Again the young woman made a blow at Puhihuia, who parried it, and with the tongue-end of her taiaha she hit her opponent a hard blow in the pit of the stomach, laying her out on the sand. Once more another young woman stood before Puhihuia with a greenstone mere in her hand; but the mere did not have the string by which it could be held tight and kept in the grasp of the person using it, and also it was a newly-made weapon which had not been used against anyone. This young woman stood up with her patu and advanced towards Puhihuia, grimacing and glaring with her eyes, until she was quite close, then aimed a blow with it at Puhihuia's head; but Puhihuia, making a left-handed parry with her taiaha, dealt a severe blow to the other's hand, and the greenstone weapon flew up into the air and landed on the sand. She who had held the weapon sat down.

All this time the people in the pa and those in the canoe were watching, and Ponga also, sitting in silence with his head bowed and covered with his cloak. When Puhihuia hurled the greenstone mere from the hand of her opponent, her mother stood up in the canoe and called to her daughter and said, ‘Daughter, stop now. You have defeated them all. Come back with me to your father.’

Puhihuia said, ‘Will Kupe return?’ [When once someone has committed himself to a certain course of action, he will never go back until he has gained what he sought.]

The mother called out again and said, ‘O you in the pa, sitting there in silence, by which path shall I come on to the marae of your pa?’

The old chief who led Puhihuia into his pa on the first day she arrived there, came out and called, ‘Welcome. I will make a path for you. I will break open a road through the palisades of my pa for you. If you come in the name of Tu, the god of war, you must make a road for yourself; but if you come in the name of Tahu, the god of peace and plenty, here is your path which I will cut for you in the outermost palisade of my pa.’

Again the mother spoke, and asked, ‘Have you seen the bravery of your grand-daughter? Her ancestors were reckless in war; and has she not inherited that power, the power shown in her actions that you have just seen? And even if the god of peace and plenty is her guide, nothing of what she wishes is left undone. She cannot be overcome. If she says that she will

 

 

taua ki te pa. Ko koe hei muri, hei whakataki i a au.’ Haere ana raua, ka hoe mai te waka ra ki uta, ka eke nga wahine nei, a, ka hoe ano te waka ra, ka hoki ki roto a Manukau.

Ka noho nei te iwi nei i Awhitu, a ka hao i te ika, ka keri i te roi, ka keri i te panahi, ka pae, ka tirekitia, ka pae whakapu ake; ka tae ka hi i te mango, ka tare i te whata, haunga ano ia te mango maroke; ka haere te tahere kuku, ka kohi te pipi, ka tahu, ka kohia, ka tuia ki te tui, ka iri, waiho ake kia maroke; ka ta i te korau, ka pae, ka tahuna, ka maoa, waiho ake; ka haere te kaiwhawhaki i te para, ka tahuna ki te hangi, waiho ake; ka haere te kaimahi paua, ka pae, ka tahuna, ka maoa, ka tuia, whakatare (whakairia) ake. A no ka tae ki te rakaunuitanga o te marama, ka hoe atu te karere ki Maungawhau, ka ki atu, ‘Hei te ra a tetahi ra ka pae te hakari.’

Ao kau ake ano te ra i kiia ai, ka hoe mai te ope ra a Nga-iwi, poto katoa mai nga tangata o te pa, ko te tino o te kuia me te koroheke anake i noho atu i te pa. Ka hoe nei, a, ka tata ki Awhitu, ka puta te kaipowhiri o te pa ra, ka karanga i te ope nei.

Ka heke iho te tangata o te pa, te tane me te wahine, kakahu ai ki to te taua tu-a-Tu. Ka tae iho ki te one, ka maunu atu nga kaitaki mo Nga-iwi, u kau ano nga waka, ka werohia e nga kaitaki, ka paia te amo e te ope a Ngaiwi, ka whaia era. Tu rawa ake nga kaitaki i roto ano i o ratou kapa matua, ka tu te hari o Ngati-Kahukoka, me te noho tuturi te ope ra. Mutu kau ano te tu waewae o tenei, ka turia te hari e tera; mutu kau ano, ka apiti aua iwi nei, ka turia ano te hari, ka mutu, ka haere te ope o Ngati-Kahukoka i mua o enei, me te powhiri haere, me te arahi i tenei, a, eke noa ki te pa, ka noho i te marae.

Noho iho ano, kei runga te tangata whenua, e karanga ana i tenei, kei runga hoki te tangata o te ope nei e korero ana i te pai, ka puta te kaiamo i te hakari, ka pae te kapa kai, ka tu tona tangata ki runga, ka karangatia aua kai ma nga hapu o Nga-iwi i ona rohe katoa. Ka tu te tangata o te ope ra, ara, te matua tonu o Puhihuia, ka karangatia tetahi o aua tahua kai ma nga hapu katoa o Ngati-Kahukoka, Mutu kau ano, ka tuhaina aua kai nei, ka tu, ka kai.

Mutu kau ano te kai, kei runga ko te ariki

 

 

do a thing, she will accomplish her purpose. Farewell, I will return to my people, and when the moon is full I and my people will be at your pa-kuwha [marriage] feast.’ All this time Puhihuia was standing listening to what her mother said; but as soon as her mother had finished, she went and pressed noses with the young women whom she had defeated, and then with the others who had not risen to fight her; then she waved her hand to Ponga, and when he reached her side, she said, ‘Let us go to the pa; you follow as my rearguard.’ They went on and the canoe landed, the young women embarked, and the canoe paddled away again into the Manukau.

The Awhitu people now settled down and began to catch fish and to dig fern and convolvulus roots, drying them and putting them into store-houses and on stages. Then they fished for shark, and hung them to dry on long poles, one above the other to dry, and speared pigeons and preserved them in their own fat; collected cockles and cooked them, then strung them together and left them to dry; cut and cooked the fronds of the korau; collected the bulb of the stem of the leaf of the paraa, which was cooked for a long time and stored away; and collected the paua, which were cooked, then strung together and hung up to dry.

When the moon was full, a messenger paddled to Maungawhau and said, ‘On the day after tomorrow the feast will be laid on the marae.’ Early in the morning of the appointed day, the party of Nga-iwi left in their canoes—all the people in the pa came, only the most decrepit old men and women remaining behind in the pa. They paddled on, and when they were near Awhitu, all the people waved their garments to welcome the visitors.

The Awhitu people went down to the beach below, clothed as those who are going into battle [with only a loin-cloth around their waists]. When they had descended to the beach, those who were to challenge Nga-iwi moved forward. As soon as the canoes had landed, the challengers threw the fern-stalks, then ran back towards the pa, followed at full speed by the best runners among the Maungawhau people. As soon as those they were pursuing (who had not been overtaken) were in the midst of their own people, these, the Awhitu tribes, danced their war-dance. Meanwhile the guests had all followed on, and were now drawn up in war array, kneeling on one knee, looking at their hosts. As soon as the Awhitu people had danced their war-dance, the visitors

 

 

o Awhitu, ka mau ki te taonga o mua, ara, ka haere ki te ropu taonga e pae ana i te marae — te kahahu noa, te hou huia, te toroa, te kaitaka, te pounamu, te aha, te aha, ka kiia e ia, ka mea, ‘Te taonga, te taonga nei, ma o tatou tupuna kua heke atu ra ki te Po. Te taonga nei, te taonga nei, ma nga tohunga, ma nga rangatira, ma nga matua o taku kotiro, o Puhihuia.’ Ka mutu, ka noho a ia ki raro.

E korero ana tenei, e hui ana te tangata o te ope ra, ara, o Maungawhau, e whiu ana i te taonga nei, i te hapuku, i te tawatawa, i te tuna, i te kiwi, i te kuri maori, i te kiore, i te huahua kuku, me te huahua kaka, me te huahua kuaka, ka pae, ka whiu ano hoki i te kakahu, i te patu, i te kai nei a te hinau, a te pua raupo, ka takoto. Ka tu te matua ra ano o te kotiro ra, ka mau ki tana rakau tokotoko, ka pa tana patu ki aua kai ra, me aua taonga, ka puta te kupu, ka mea. ‘E, whakarongo mai e te pa, whakarongo mai e te ao! Tenei ta koutou taonga. E taku potiki, nei te taonga mau; i a koe ka haere ke nei i a au, tenei te mihi nei, te tangi nei. Haere atu ra, e taku taonga, ka pa ianei, i haere atu ki te mate, ae; nei koa, he waka ano tenei na o tupuna, a, he waka ano tena na o tupuna. Haere atu ra.’ Ka noho tera ki raro.

Ka tu ko Puhihuia ki runga, i te taha ano a ia o Ponga e noho ana, a, i tu korero mai a ia i taua wahi i noho ai, ka mea, ‘E aku tupuna, haere mai, haere mai, ka kite i te mea i tahuti (oma) mai ra i a koutou. Naku koia te he? Naku a Tiki i ki hei tane? A, naku a Kau-ataata i ki hei wahine? Hua atu, na nga

 

followed with one of their own; and then all of them, hosts and visitors, joined in one great dance. After this the Awhitu people went on into the pa, waving their garments. The Maungawhau tribes followed them in, and sat down on the marae.

The visitors had not been there long when an Awhitu chief rose and made a speech of welcome, followed by a chief from Maungawhau. Then the food-bearers entered the pa with the different foods for the feast, putting them down in a long heap. A chief of high rank of the Awhitu people, with a rod in his hand, walked up to the heap of food and struck it, saying, ‘The food, the food for all the tribes of Ngaiwi in all of their boundaries.’ The father of Puhihuia rose, and with a rod struck one of the heaps of food, and said, ‘The food, the food for all the tribes of Ngati-Kahukoka,’ then the members of each of the tribes for whom the feast was intended took their own portions and ate them.

When the feast had been eaten the head chief of Awhitu rose, went up to a heap of the things which were precious in those days—huia feathers, feathers and down of the albatross, kaitaka (cloaks of fine flax with ornamental borders), greenstone, and every other precious thing—and said, ‘These treasures, these treasures are for our ancestors who have gone to the world of the spirits. These treasures, these treasures are for the priests and chiefs, and for the parents of my daughter Puhihuia.’ Having said this, he sat down. [This heap of treasures would be left on the marae until evening, when Puhihuia's attendants would distribute them amongst the Maungawhau people.]

While he was speaking, the Maungawhau people were assembling together, and were placing on the marae presents of hapuku, mackerel and eels, kiwi, dogs and rats, preserved pigeons, kaka, and snipe. These were piled into one heap. Then another heap was made of garments and weapons of war, and another of the pulp of the hinau berry (made into bread) and the pollen of the raupo (made also into bread). Then the father of Puhihuia rose, and with a rod in his hand he went to the heaps and touched them with the rod, and said, ‘Hearken, O world of darkness! And hearken, O world of light! Here are treasures for you, O gods, and ancients, and descendants of Hotunui—here is property for you; and you.

Continued on Page 43

From Te Hapua in the Far North

But in Muru's home town, Te Hapua, in Auckland where he now lives, and in places where he has stayed as a school-teacher—Ruatahuna, Matakana Island, Urewera, Papatoetoe—most of his friends and acquaintances already knew of his talent and were not surprised by news of his success. Many of them had his paintings in their homes, given in return for the hospitality and friendship he found in the north.

Selwyn Muru was born in Te Hapua, the third son of Mr and Mrs Henry Muru. He has three brothers and five sisters; the family is extremely musical and the son inherited both musical and artistic talents from both his

parents. His mother is partly Norwegian.

Muru went to Northland College and got to know most of the young men who are now promising young painters in the Auckland district and further north (among them Para Matchitt, Ralph Hotere, Selwyn Wilson and Muru Walters). He went on to Ardmore Teachers' College at Papakura, and then for two years he taught in primary schools in the north, specialising in arts and crafts at Ruatahuna and Matakana Island. As a teacher, he began to find he had less and less time to paint; so he gave up teaching and for the past two years he has been doing part-time work in the evening (including private art tuition), and painting during the day.

His first one-man exhibition was held a few months ago in the Ikon Gallery, Auckland. Landscapes featured prominently in this show, including views of the city—the tight-packed sea of houses as seen from Mt Eden, the mount itself with a crater made dark and fantastic—and an exploration of the Northland scenes in which his earlier years were spent. His paintings were praised for their ‘purity and precision, and the element of freshness and vigour they have brought to New Zealand art.’

Style Counts More Than Subject Matter

Muru does not believe that the subject matter is the main criterion in painting. ‘It is the actual execution that counts, how much the artist can inject of his own original thought. For example, we don't remember Van Gogh

for his ability to draw so much as for his unusual and highly original technique.’

Muru bases his philosophy of painting on that of Pablo Picasso—‘I do not seek but I find’. At times, he says, some images seem to appear of their own accord on the canvas. ‘Then, you have a feeling of surprise at what you've done. But in fact, all these images spring from your own personal experience, things you have seen and done in your life. I remember, for instance, the dead fish and seaweed washed up on beaches around Parengarenga Harbour, and have used these in recent paintings.’

Art, he says, must develop naturally. The important things is to be honest—if an artist is sincere about what he is doing, without being influenced too much by contemporary fashions, then he has nothing to worry about.

Speaking of traditional Maori art, he says, ‘I feel the old masters have done an excellent job; therefore there's no point in trying to better what they did. But the creative avenues leading from traditional Maori art are still open for the artist to explore.’

Hopes of Overseas Study Soon

Recently Muru held a second one-man exhibition of 50 works, and received favourable reviews. In the near future he hopes to go overseas, preferably to Spain, to further his studies.

After a television appearance in Auckland recently, he received the following review in a weekly periodical:

‘Black and white photography cannot do justice to any paintings, but this programme did make me want to see Mr Muru's work in realty, for even in flat shades of black and grey tonings, virility and depth were more than hinted at. The artist himself came across as a quiet yet forthright young man with all the innate dignity of his race.’

A Varied Programme

A poetry-reading, also held in Mahinarangi, included readings of their own poetry by Hone Tuwhare, who writes in English, and Rangi Harrison, who writes in Maori. Dr Douglas Sinclair read translations of some of the traditional songs and histories in his extensive collection.

Two concerts were run in conjunction with the Festival. One featured the well-known singers Hannah Tatana, Kiri Te Kanawa, Diana Winterburn and Michael McGifford together with the Hamilton String Players, and the other presented popular music by the Howard Morrison Quartet and local Waikato talent.

The Festival was in all ways an outstanding success. Organised with efficiency and enthusiasm, and almost entirely on a voluntary basis, it presented to an appreciative audience an impressive selection of Maori talent, providing a vantage point from which to view the achievements both of the past and the present. It gave also a glimpse of the future; for no-one who attended it could doubt the size of the contribution which young people such as these will increasingly make to the developing culture of their country.

A Very Handsome Building

It is a very handsome building, achieving in its design a particularly happy blend of Maori and Pakeha architectural traditions; the photograph published here of the interior of the building shows how very successful it has been in this respect.

‘Traditions Grow and Develop’

The opening ceremony, which took place a few months ago, was attended by many visitors from surrounding districts. After appropriate action songs and chants had been performed, speeches were made by Mr C. Hunia, a spokesman for Tuwharetoa who was also representing the Arawa people, Mr Paul Delamere, and Mr Eruera Manuera, a spokesman for the Ngati-Awa people and a representative of the Mataatua tribe. Tributes were paid by Mr C. B. Boyce, Mayor of Kawerau, and Mr P. B. Allen, the member for Bay of Plenty, to the qualities of self-help, enterprise and perseverance which had made the Centre possible; he was sure, Mr Boyce said, that it would achieve the purpose of preserving Maori culture, and that it would also be of extreme benefit to the district as a whole.

The Minister of Maori Affairs, the Hon. J. R. Hanan, who took part in the opening ceremony, spoke in an address of the way in which traditions grow and develop. ‘You have decided’, he said, ‘that your need was for a modern community centre, rather than the carved meeting-house that is now regarded as traditional. In this type of building tradition is not discarded—rather, a new one has been forged’. Mr Hanan spoke of the success in which old and new traditions had been combined in the building, and referred to the rapidity with which the district is developing. ‘Already, I understand, there is an urgent demand for such a building. In the future the need will be even greater.’

In Memory of the Fallen

After this a dedication service was performed in both Maori and English, by the Rev. Wharetini Rangi and the Rev. Arthur Dickie respectively. Mr Hanan was then led to the door of the new hall by Miss Julie Rauwhero, who presented the Minister with the key. Entering the building with Mr and Mrs M. Delamere, Mr Hanan unveiled a plaque in memory of the fallen of two world wars.

After the ceremony was over one thousand people sat down to luncheon.

Quite Different from Traditional Art

Art of this kind is, of course, quite different from the art of 50 or so years earlier, and it cannot be judged by the same standards. As the old religion and the old society disappeared, so, inevitably, did the great traditional art of the past; even when carving continued, it was different in spirit from the older work. In houses such as this one, untaught artists were trying to fill the gap in their own way—to express their own society and their own experience. The high-spirited inventiveness of this folk art, its wit and charm, its irreverent and affectionate treatment of matters which had formerly been sacred, tell us much about the people who produced it and the changing times in which they lived.

Once, there were many houses with paintings similar in type to these, though there must have been few with work as interesting as this one. These days, however, there are few folk paintings left; some of the old houses have disappeared, and in many cases the earlier

decorations have been painted over during renovations. This house is unique; let us hope that it and its paintings will be preserved for the future, as the proud possession of its owners, and as a source of enjoyment and interest to future generations.

The information given in this article concerning the early history of the house is taken from W. J. Phillips' article on Maori Houses on the East Coast, published in the Records of the Dominion Museum, vol. 1. 1942–4. The photograph on page 32 is by Ans Westra; other photographs are by Margaret Orbell.

?

Mr Tonga Awhikau, of Normanby, Taranaki, received many congratulatory messages recently when he celebrated his 100th birthday.

Mr Awhikau, who was once Chairman of the West Coast Lands Committee, fought hard in earlier days for the betterment of his people. He lives with his granddaughter and her husband, Mr and Mrs M. Tapara, at Normanby. Although he has lost one eye, he still reads the newspaper with keen interest.

?

Mrs Martha Hirini, the Dominion President of the Maori Women's Welfare League, has been awarded the M.B.E. in this year's New Year Honours.

Mrs Hirini, who has been a member of the League since its inception 11 years ago, has given it long and faithful service in a number of capacities; before elected Dominion president three years ago she was president of the Heretaunga District Council of the League, and also president of the Hastings branch.

Her present position involves a great deal of travelling about the country visiting branches of the League, and this, her fourth and final year as Dominion president, will be taken up with visiting areas she has not been to previously, as well as covering as much familiar ground as she can to say her goodbyes.

Apart from her work with the League, Mrs Hirini has worked on the committees of the Save the Children Fund and the National Council of Women. She is to represent the Council at the Pan-Pacific conference to be held at Tonga in August.

In spite of all these activities, Mrs Hirini still finds time to spend with her large family, which includes several grandchildren and three great-grand-children.

?

John Del-Roy, one of the great exponents of Latin-American dancing in Europe and the United Kingdom, says that he would like to see more Maoris enter this field, ‘because they have in their wonderful and quite natural sense of rhythm a tremendous asset’.

Mr Del-Roy's non-professional name is John Whakarau, and he is a son of Mrs Rubina Whakarau of Aromoho, Wanganui. He says that as a dancer, he feels he owes a lot to the fundamentals he learnt when he was a member of the Putiki Pa group at Wanganui.

He is immensely proud of his Maori blood and name, but when he became a dancer the utter inability of anyone in Britain to pronounce Whakarau eventually induced him to take the professional name of Del-Roy.

John served in the Achilles during the war, and then stayed on in London to study Latin-American dancing. He and his partner, his wife Grace, won the European professional championship in Belgium in 1951, and gained many other British and International successes in subsequent years.

They have danced in cabaret and on stage in England, the United States, Canada, and many countries on the Continent. As well as this, John has a school in London where, when he is not himself rehearsing, he coaches dancers and instructs in choreography, on which he is an authority. He has coached, among many talented dancers, two world champions, one amateur and one professional.

John and his wife hope to visit New Zealand soon to see his relatives and to dance here and in Australia.

?

Members of the Taranaki Maori Trust Board, appointed for a three year term, have recently been announced. They are: Messrs Te W. Tamou (Ngarauru tribe), H. Tamaka (Ngati Ruanui), A. Edwards (Ngaruahine), T. Pihopa (Taranaki), P. Tamati (Te Atiawa), H. Raumati (Ngati Mutunga), P. Whakaruru (Ngati Tama and Ngati Maru).

?

Miss M. Mitchell, the Principal of Turakina Maori Girls' College for the past 13 years, retired last December after 28 years' service to the College.

An Earlier Building on Same Site

The photograph on this page, which was taken in 1891, recalls some of the eventful history of the Turanga Pastorate in the past 100 years. It shows not the present Holy Trinity Church, but the one which preceded it. This was built in 1889, and unfortunately was destroyed by fire in 1910. After this the present building was erected, being dedicated by Archdeacon Herbert Williams in 1913. The carvings used in this building were new ones, and had been made by Te Ngaru of Te Arawa and Te Tuhi of Tuhoe.

But the church of 1889 was not the first to stand on this site. In 1849 ambitious plans were made by the people of the district to build a great church at Manutuke. This building, said to have been larger than the Rangiatea Church at Otaki, was decorated with elaborate and beautiful carvings. These all employed an unusual manaia (profile figure) design; it is said that this was done so that no human figure would appear in the carving.

This first building was dedicated in 1863. However during the period of the wars which followed, missionary work was set back throughout the diocese of Waiapu. The church at Manutuke was not well cared for, and it eventually collapsed. In 1889 the second church was erected, using timbers and carvings from the first one. This is the one shown in the photograph. When it burnt down most of the old carvings were lost, though a few were saved. These were erected outside the meeting house at Te Kuri, Muriwai, some ten miles to the south of Manutuke. They are still to be seen there.

Progress Day held by Wellington M.W.W.L.

A most successful and enjoyable Progress Day was held by the Wellington District Council of the Maori Women's Welfare League in the Upper Hutt Primary School hall on September 28.

The function was officially opened by Mrs J. Webber of Paraparaumu, recently elected Ikaroa area representative of the League. Mrs J. McEwen, president of Wellington District Council, extended a warm welcome to the large gathering of guests and League members. The Minister of Maori Affairs, the Hon. J. R. Hanan, and Mrs Hanan were greeted by a powhiri party led by Mrs Clark of Wellington.

In the morning, members of five branches—Poneke and Rangatahi (Wellington), Petone, Karangatui (Stokes Valley), Awakairangi (Upper Hutt) presented entries for competitions in Maori arts and crafts, Maori cooking, European cooking, sewing, knitting and floral art. The large number of entries kept six judges busy for well over an hour.

Highlights of the afternoon programme were the action song competition, won by Rangatahi, and a kono-making race, won by Mrs M. Love of Petone. The judge, Mr W. Parker from Adult Education, confessed this was a new one on him! It was also a new one for some of us! Later, Mr Parker inspired us all with an excellent film on Maori Arts and Crafts made by the National Film Unit last year. We understand this film is to be sent to London for use in New Zealand House.

The Hanan Rose Bowl, presented to the Wellington District Council by the Hon. J. R. Hanan three years ago and awarded each Progress Day to the branch gaining the most points in the competitions, was won by Awakairangi and presented to their president, Mrs J. McEwen, by Mrs Hanan.

J. C. Baxter

,
Hon. Sec. Well.D.C.
M.W.W.L.

?

A new world record for a marathon twist contest was claimed by Mrs Ra Denny, the mother of three children, and Mr C. Witehira, aged 19, of Dunedin, when they both completed 132 hours of twisting in a Christchurch contest recently. The marathon was organised as part of a campaign to raise funds for a Maori Community Centre in Christchurch.

?

The first two full members of the Tuwharetoa tribe to graduate from university received their degrees recently in Dunedin. They are Anthony Peter Hura (M.B., Ch.B.) and Wairehu Hikaka (B.D.S.).

?

The Nga Hau e Wha (Four Winds) Credit Union at Pukekohe, which recently became a registered member of the New Zealand Credit Union League, is believed to be the first Maori credit union to have taken this step.

Nga Hau e Wha started two years ago with a small group of Pukekohe Maoris interested in promoting the welfare of their community. Membership has grown to 100, with savings of £656 in hand and loans totalling £781 lent out among 27 people. In two years, 407 of the loans have been repaid.

As Good As His Ancestors

The young Maori of today makes as good a soldier as his ancestors ever did. He is aggressive and enterprising and generally settles well into the disciplined, ordered existence of military life. There are no exclusively Maori units in the New Zealand forces and officers regard this for the best. They say a mixed unit is better than an all-Pakeha (or all-Maori) unit. The Maoris contribute dash, elan and robust good humour. The Pakeha soldier is more phlegmatic and often more consistent in his approach to training. Race relations are excellent. For both groups it is generally their first experience of working and living with one another in large numbers and in conditions of very close proximity. Maori clubs formed for social and cultural purposes often attract Pakeha membership, and friendships begun in barracks and training fields are fostered and cemented.

Opportunities for Furthering Education

The Regular Force Cadets, which boys enter at the age of 15, has a number of Maori lads from all over New Zealand, who are attracted by the exceptional opportunities for securing apprenticeships, or for furthering their education to School Certificate or University Entrance standard at the Army's own secondary school. (This is staffed by fully qualified teachers and run as part of the Regular Force Cadet unit at Waiouru.)

The Battalion in Malaya holds a special interest for many young men, offering as it does travel and conditions of service often more varied and exciting than those at home. For the boy who is lacking in formal educational qualifications there is often the opportunity to study further, and to enter trades and occupations within the Army which would not readily be open to him in civilian life.

The comparatively small number of Maoris who leave school with School Certificate and University Entrance is, however, causing the Army the same concern as it is employers in other fields. With so many young Maoris in the private soldier and NCO brackets, there should be a much higher proportion of Maoris commissioned as officers. Many men with the necessary qualifications seem to prefer teaching, Maori welfare, and associated occupations where they consider they can be of more benefit to others of their race. Yet with so many Maoris of an impressionable age in the Army, Maori officers can have a tremendous influence in helping and steadying young men of their own race.

Several young Maoris have graduated re-

cently from the Officer Cadet School at Portsea, near Melbourne, Australia. In so doing they point the way for others of our people with the necessary educational and personal qualities. In the class of 43 which graduated in June 1962, 2nd Lieutenant A. R. Kiwi of Raurimu was second and 2nd Lieutenant T. K. Tapuke of New Plymouth was sixth. 2nd Lieutenant Kiwi is a graduate of the Regular Force Cadet School and served for a year in Malaya before attending Portsea. 2nd Lieutenant Tapuke, who has been posted to the Royal New Zealand Engineers, was a school teacher before joining the Regular Army. 2nd Lieutenant Edward Manuera commanded the passing out parade at the December 1962 graduation from Portsea. He also received the Australian Military Board prize for exemplary conduct and performance of duties. Other Maoris who graduated in the same year were 2nd Lieutenants P. S. Sullivan from Auckland, J. Walker from Taranaki, and W. R. K. Wilson of Wairoa. 2nd Lieutenant Wilson, who won the skill-at-arms prize at Portsea, served in Malaya from 1959 to 1961. In 1963 2nd Lieutenant J. Brown, who comes from Waimana in the Bay of Plenty, also graduated from Portsea, gaining 4th place in a class of 80.

Officers at Present in Malaya

The padre and four of the officers with the battalion at present in Malaya are Maoris. The padre, Captain Whakahuihui Vercoe will be well-known to many readers. Two of the officers are brothers—Captain J. P. and 2nd Lieutenant T. D. Brosnahan. The others are 2nd Lieutenant N. A. Kotua of Nelson, and 2nd Lieutenant A. R. Kiwi of Raurimu. General Thornton's present aide-de-camp is a Duntroon Maori graduate, Lieutenant T. D. MacFarlane.

Minimum educational qualification for officers is School Certificate, or in the case of Duntroon, University Entrance. After passing a Regular Officer Selection Board they are selected to carry out either the one year course at Portsea, the four year course at the Royal Military College of Duntroon (Australia), or the two year course at Sandhurst in the United Kingdom. Cadets from Portsea and Sandhurst in the United Kingdom graduate as 2nd Lieutenants and those from Duntroon as Lieutenants. Applications for cadetships are accepted not only from serving members of the forces but also from men in civilian occupations and boys finishing school.

Although several Maoris are currently carrying out officer training, the over-all number in the Army is still small. For young Maoris who can meet the exacting standards, the Army offers a worthwhile career of service.

atua, na ena e tataia na e koutou. He matua ratou no koutou, a, ka tae tenei au ki te pakeke, he he ianei kia whai (aru) au i te ara a Kau-ataata i whai ai? Koia na hoki te take mai o koutou e noho tapu na, e noho atua na, a, moe ana a ia i tana i pai ai, i a Tiki; a ka puta na hoki ko koutou. He he toku, a he he to ta koutou tupuna matua wahine. Mei noho puku a ia, mei kore tana moe i a Tiki, e kore koutou e kitea mai ki te ao nei, a, mei kore koutou e kitea mai ki te ao nei, a, mei kore koutou te aro tau atu ki a koutou tane, e kore au e kitea mai ki konei. Ehara i a au te he; no koutou te he. Kite atu koutou i ta koutou i pai ai, rere tawhangawhanga atu, waihoki, na koutou te ara i waere, a, haere tonu atu au i a koutou tikanga waewae. Na koutou te he nei; ehara i a au. Kati ano koutou kia haere mai ki ta matou hakari. Ko tenei taku tane, taku tane ko Ponga.’

Ka mutu te hakari, noho ana te ope ra, a, ka po, ka tu te haka, te kanikani me nga takaro katoa o mua. Ao ake te ra, ka hoki te ope ra ki tana pa, ki Maungawhau, a, ka noho te iwi nei i Awhitu.

Noho nei, noho nei, a, ka whanau te tamaiti a Puhihuia. Ka nui noa, ka haere, ka mau ki te patu, ka tata ka taia ki te moko: he tautahi te potiki ra, hore he muanga ona, hore he mea i muri ona, a, ka tae ki taua wa nei, ka puta te rongo o etahi o Ngati-Kahukoka kua kohurutia e tera ki Waitara. Haere atu te taua ope o Ngati-Kahukoka ki te hoko kakahu i aua iwi i Taranaki, hopukia mai e tera, patua iho, kainga ake.

Ka rewa te ope taua a Ngati-Kahukoka ki te takitaki i te mate o era, haere ake i Waiuku nei, he kotahi rau, waiho ake hokorima i ma Waipa ki te tiki i etahi o te iwi i Waikato; ko tetahi hokorima i ma te tuauru, i ma te ara ki Karoro-uma-nui. Ko Ponga i haere i te hokorima i haere nei ma Waipa. Haere nei taua ope nei, a, ko tera i ma te tuauru, patu rawa ake i Pukearuhe, ka patu ra i reira, a, roa noa, ka hoki mai. Ko tera i ma Waipa, i haere ma roto o Waikato, a, Mokau, a, Marokopa, ka mutu atu te rongo o tera i reira. Hoki noa mai te ope i ma te tuauru: noho nei, noho nei, a, te hoki noa mai te ope i ma Waipa, a, ka nui noa te tama a Ponga, ka maranga raua ko te whaea, ka haere, ka whai (aru) i ta raua ariki. Ka haere nei raua, a, Waikato, a Mokau, ka noho. Ka hoki ano raua, a, Kawhia, ka

 

my child—here is your property; and as you have left me I sorrow for you, I weep for you, but, O you who are most precious to me, as you must leave me, go, oh, go! If you had gone to death all would have been lost with you; but as this people is one canoe of our ancestors, and we another [as we are bound to them with the ties of blood], then go, yes, go!’ Then he sat down.

Puhihuia rose, and stood where she had been sitting at the side of Ponga, and said, ‘O my elders, welcome! Come and see the one who ran away from you. Is the evil mine? Did I determine that Tiki should be a man, or did I determine that Kauataata should be a woman? No; this was done by the gods whom you have spoken of in your speeches. These gods are your ancestors, and now that I am of age is it wrong if I follow in the steps of Kauataata? She is your ancestor, and from her you take your sacredness, and receive the gods who preside over you. She took the one of her own choice, Tiki, as her husband; and hence you have life. I have done wrong, and your first mother did wrong also. If she had lived alone and had not married Tiki, none of you would have entered this world; and if you had not come into this world, and had not taken wives or husbands, I should not have been here. The fault is not mine; it is yours. When you saw the one you loved, you recklessly followed, and as you had opened the way, I followed on in your footprints. Yours is the fault, not mine. It is good that you come to take part in our feast. Now I say, my husband, yes, my husband is Ponga!’

When the feast was over the visiting party stayed on, and at night the haka and dancing began, and all the games of those ancient times. On the following morning the visitors returned to their pa at Maungawhau, and the Awhitu people settled down again.

Later, Puhihuia had a son, an only child. When he was quite a big boy, nearly of the age when he could take part in war and be tattooed, the news was received that some of Ngati-Kahukoka had been murdered by the Waitara people. The Ngati-Kakukoka party had gone to barter garments with the Taranaki tribes and had been seized by them, killed and eaten.

A war party of Ngati-Kahukoka was called together to go and revenge the murder of their friends. One hundred warriors left from Waiuku, leaving another hundred to go by way of Waipa to fetch some of the tribe from the Waikato;

 

 

noho, a, ka haere ano raua ma roto o Kawhia. Kitea rawatia ake raua i runga i te maunga, na te kaitahua kuku i kite i te kourutanga o Kawhia. Tono noa taua kaitahua kuku nei i a raua kia hoki ki te kainga. Kihai noa ake i rongo, a, ka ngaro nei a Puhihuia raua ko tana tama, a, e ngaro nei.

Ko te tira haere a Ponga ma, ko te ngaronga ano i ngaro ai, a, kihai noa ake te mea kotahi i kitea mai ki te kainga, a, e ngaro nei.

Nei te waiata a Puhihuia mo Ponga:

Tera Pikihoro ka rewanga mai,
Me ra whea atu au?
Te mihi ki a Ponga ra,
Me ra konei ake.
He kino mate ra;
Auahi pu ake,
I roto taku moenga na, i.

A, ka kiia reo noa iho enei kupu o tana waiata e ia:

Ko te pari tenei e rere ai au,
Koe, e Uru-harakeke,
Ka wehea i a au
Te matua.

A ka mate atu a ia ki te Po.

 

one party of a hundred went by the west coast, by way of Karoro-umanui. Pongo went with the party of a hundred that went by way of Waipa. The hundred who went by the west coast killed many people at Pukearuhe and, after killing more in that district, returned home a long time afterwards. The party that went by Waipa went through the Waikato to Mokau and then on to Marokopa, where all news of them was lost. After the west-coast party had been home for a considerable time, all hope was lost of the Waikato party. The son of Ponga was now a young man. He and his mother set out to search for their lord. They went up the Waikato River, then on to Mokau, where they stayed for some time. They then returned to Kawhia, where they stayed for some time, and then went up the Kawhia River. They were seen on the mountains of that district by a pigeon-spearing expedition, who tried in vain to persuade them to return with them to the settlement. The two would not be persuaded, and from that time to this nothing has been seen or heard of Puhihuia and her son. Ponga's party completely disappeared, and not one of them was ever seen again.

This is the song of lament which Puhihuia sang for Ponga—

The mountain Pikihoro rises above me—
Which way shall I take
To lament thee, Ponga?
This is the way I shall go—
Alas for such a death!
Around me, in my widowed bed,
A dark mist swirls!

And she added as a recitative this portion of her lament—

This is the cliff
From which I shall throw myself—
You, Uru-harakeke, must lose me now.
Your parent.

And so she died, and went to the world of the spirits.

A Message to Secretaries of all Maori Youth Clubs

A number of readers have asked that ‘Te Ao Hou’ publish a list of all the Maori youth clubs in existence. They suggest that, especially as there are now so many clubs, such a list would be of much interest to people who are going to live in a new town and who would like to know of a suitable club to join.

We think that a list of this kind would be a very good idea, and we would be grateful if the secretaries of all such clubs would send a note to the Editor, ‘Te Ao Hou’, Box 2390, Wellington, telling us the name of the club, the place where meetings are held, the name and address of the secretary or president, and whether there are any particular circumstances (such as members' belonging to a certain church) applicable to membership of their club. Any additional information, such as the size of the group and details as to some of its activities, would be very welcome.

Please send your letter to us straight away, while you think of it. Don't let your club be left out of the list!

?

A new meeting house at Otiria was opened last February by the Governor-General, Sir Bernard Fergusson. The meeting house was built largely by voluntary labour, under Messrs W. Hauraki, and G. and P. Cherrington. Mr J. C. Henare was in charge of financing the £20,000 project.

?

The entertainer Rim D. Paul, just back from a tour of Australia, Spain and Britain with the Maori Hi Fives No. 2 band, says he had a wonderful time overseas, but the thing he most enjoyed was getting together with other Maoris in London. Rotorua-born Rim (his offstage name is Denis) first became interested in entertainment as a pupil at Te Aute College, and started singing professionally with his father's band in Rotorua.

?

The artist Ralph Hotere, who is at present in Europe on an art scholarship, has spent some time painting in the south of France. He and his wife were offered the job of looking after a villa there during the off-season, and this gave him plenty of time and opportunity to paint what he wanted.

Under the terms of his grant, it will be another year before they return to New Zealand.

?

At Matakana Island last January, more than 500 guests attended the unveiling of a tombstone erected in honour of Mr Petera Gardiner, a prominent elder, who died last year at the age of 90 years.

Guests were present from the Waikato, North Auckland, Auckland, and districts throughout the Bay of Plenty. Several Roman Catholic priests conducted a mass in honour of the unveiling.

?

An Open Day held at Ratana Pa recently was attended by several hundred people, some of whom had never before been to the pa. The occasion was so successful that it is hoped to make it an annual event.

?

If there doesn't seem to have been very much about your own district in ‘Te Ao Hou’ lately, this is probably because no-one from there remembered to send us any news recently. We would very much like to be able to publish more news, and would be grateful for more contributions from readers—accounts of meetings, weddings, obituaries, photographs, and anything else of interest. They don't have to be long, and they don't necessarily have to be very carefully worded; you can leave this to the Editor if you wish. We are always glad to receive articles, stories and poems, also. All contributions published are paid for.

Turi

by Lesley Cameron Powell
photographs by Pius Blank
Pauls Book Arcade, 12/6

This story about a little boy called Turi, and his Kuia, is simply told by the author and delightfully portrayed by the photographer. It has neither ‘gimmicks’ nor ‘props’. It has succeeded where others have failed; its success lies in its simplicity and deep understanding.

It must say that when I looked at the title and saw the author's name I said to myself, ‘Pakehas writing about Maoris again; will this person get down to grass roots or will she create stereotypes, as others have done?’ I must confess that the cover photo aroused my curiosity and by the time I had finished the first sentence I started to revise my opinions and by the end of the first paragraph I was converted.

The story is for children and could be read by grown-ups. My wife took the opportunity of reading the story to my little girls and to their Pakeha friends. Their reaction to it was simply this—‘Gee, it's a beauty story’. Our Grannie who speaks and reads very little English has read it and has enjoyed looking at the pictures. Her comment was ‘Kapai’.

It is indeed refreshing in these days of urbanisation and industrialisation to be reminded of people like Turi, Grannie and the many other heart-warming characters in this story. In these complex times this book has a message: the simple things in life are free, and are important.

I commend this book to Maori and Pakeha children, particularly to those who are town dwellers. To the author I say, ‘Let's have some more’. The book costs 12/6 and is cheap at the price. It is a sound investment and will give hours of happiness to the family, and to some, nostalgia.

Brownie Puriri

Coasts of Treachery

by Eugene Grayland
A. H. & A. W. Reed, 22/6

These true stories tell of the early days in the last century when ignorance and greed frequently led to violence between the crews of early Pakeha ships and the tribes on the shore, and New Zealand's bays and beaches were places of piracy and murder. Much research has gone into the book, which makes most interesting reading.

Birds of New Zealand

by Gordon R. Williams
A. H. & A. W. Reed, 17/6

This excellent book has 50 colour photographs of native birds, all of them shown in live, ‘action’ shots—on the wing, deep in the bush, on the nest, or on beach or river. The descriptive text by Gordon Williams is full of interest.

The Life and Work

of the Maori Carver
by T. Barrow
Government Printer, 2/-

This booklet was originally published as a School Bulletin for secondary schools, but it is also available in bookshops. Its price of 2/- makes it very good value.

Dr Barrow, who is the ethnologist at the Dominion Museum in Wellington, distinguishes between four periods or phases of Maori culture: Archaic Maori or Moa-Hunter (9th Century—1350), Classic Maori or Fleet Maori (1350-1769). the period of first contact with Europeans (1769-1860), and the modern period. He describes the social conditions under which carvers worked during each of these phases, and relates these to the nature and quality of the carving characteristic of each phase.

This is of much interest; for example, it brings out clearly how favourable for art were the first two phases, when carvings were essential for social and religious reasons, and when the status of the artist was high. It shows, too, how much harder it was to do good work after the Pakeha came, when carving no longer had the same religious significance and when there was so much less public interest and knowledge of art.

Dr Barrow also deals with such topics as moko, the symbolism employed in carvings, the manaia, and the materials and techniques which carvers used. His illustrations include some photographs of late nineteenth century work, and also some pieces of sculpture from elsewhere in the Pacific; it is interesting to compare these with the old Maori work with which the booklet is mostly concerned.

The photographs of old carvings include some very fine pieces, a number of which are in museums outside New Zealand. In several cases photographs of these have not previously been published.

Ancient Voyagers in Polynesia

By Andrew Sharp
Paul's Book Arcade, 21/-

Polynesian Navigation:
A symposium on Andrew Sharp's
Theory of Accidental Voyages

edited by Jack Golson
The Polynesian Society, 15/-

An earlier book by Andrew Sharp, ‘Ancient Voyagers in the Pacific’, was published by the Polynesian Society in 1956, and the following year was republished by Penguin Books of London. It argues that the discovery and settlement of the Pacific Islands was primarily due not to deliberate voyages of exploration, but to accidental, involuntary ones; Sharp dismisses, for example, the Maori traditions of planned mass migrations, and he claims that no two-way voyages between ‘Hawaiki’ and New Zealand would have been possible.

‘Ancient Voyagers in the Pacific’ quickly became one of the most widely known works of Pacific anthropology, and one of the most controversial. Now two new books have appeared which take the question further. One of them, ‘Ancient Voyagers in Polynesia’, is a restatement by Sharp of his views, incorporating a considerable amount of new material. The other book, ‘Polynesian Navigation’, is a symposium, published by The Polynesian Society, in which five experts in different fields analyse at length Sharp's discussions of the contemporary European evidence concerning traditional Oceanic voyaging, the performance of Oceanic canoes, and the nature of the early navigational techniques. Two of these contributors are historians, two of them are sea captains in the Western Pacific, and the fifth is a specialist in the capacities of Oceanic canoes. Unfortunately this symposium must have appeared after ‘Ancient Voyagers in Polynesia’ had gone to press, for the latter book does not mention it.

Te Rangitahi 1

by Hoani Waititi
Government Printer, 25/-

It has been realised for a long time that a new approach was necessary in the teaching of Maori. In the past, textbooks have usually attempted to follow the methods used in teaching Latin, in defiance of the fact that the nature and structure of Maori make it as different from Latin as any language could be. Furthermore, Latin is a dead language, but Maori is a living one.

Now, after a great deal of hard work and initial testing, a modern textbook designed for the teaching of Maori to pupils in Form III has been produced. It is the result of close co-operation between Mr Hoani Waititi, of the Education Department, and the Maori Language Advisory Committee.

In this new textbook the grammar is not given in the form of abstract rules which have to be memorised. Instead, the vocabulary and constructions used in the lessons are so carefully presented that to some extent the rules can be absorbed without the student's realising that he is doing so, and there is a special emphasis on exercises giving plenty of practice in the use of each new construction. The text is closely linked to illustration, which are of great assistance in helping one's memory; these

drawings, and the lively modern nature of the text, make the book most attractive to use.

The vocabulary is drawn from Maori as it is now spoken; that is, it freely incorporates words of recent formation. This was inevitable if the language was to be presented as a living one.

‘Te Rangitahi 1’ is a real milestone, and will make a tremendous difference to the teaching of Maori in schools. Furthermore, although it is not designed for those adults (an ever-growing band) who are learning the language on their own, many of these will find the book a great help; especially perhaps if they have some small knowledge of Maori to start with.

Two other volumes in the series, intended for fourth forms and upwards, are now being prepared. It is a pity that the cost of production has made this volume so expensive, but perhaps future editions of it will be cheaper.

M.O.

Nine New Zealanders

by Barry Mitcalfe
Whitcombe & Tombs Limited, 6/-

‘Nine New Zealanders’ contains compact biographies of some notable figures in New Zealand history. It is an unpretentious little book—but a very interesting one indeed.

What makes it so valuable is that the author has chosen to write about some of the men who in earlier times played especially significant parts in the tragic conflict and the mutual education which occurred between the two races of New Zealanders. This relationship is the central fact in the history of our country; and it is really astonishing that several of the people who appear in this book have not yet had full-length biographies devoted to them.

The Maoris discussed are Potatau te Where-whero, the first Maori king, Te Kooti, Te Whiti and Maui Pomare. The Pakehas are John Rutherford (a sailor who wrote an interesting account of 10 years spent in the 1820s with the people of Tokomaru Bay), Judge Maning (another early Pakeha-Maori, whose reminiscences, ‘Old New Zealand’, is a New Zealand classic), the missionary Henry Williams, Sir George Grey, and Elsdon Best.

‘Nine New Zealanders’ is balanced and sympathetic in its approach, and the facts of these men's lives are so lively that one's interest is held throughout. It is simply written, and is excellent for children; but adults will also find it absorbing. One wishes that a short bibliography could have been included, for many people would surely like to be able to follow it up by reading such books as Pei te Hurunui Jones' ‘King Potatau’, Professor James Rutherford's ‘Sir George Grey’, and J. F. Cody's ‘Man of Two Worlds: Sir Maui Pomare’.

But in several cases no adequate references to published books could be made. In particular Te Kooti and Te Whiti have been sadly neglected by writers. When will books worthy of their subjects appear on these great men?

Life In The Pa

by Ray Chapman-Taylor
Paul's Book Arcade, 12/6

This story for children is about a boy called Takarua, who lived before the Pakeha came to New Zealand. He and his father are taken prisoner by a neighbouring tribe, and spend many years in captivity before they can take revenge.

The main events of the story are a framework for an account of the everyday life of the village in which Takarua lives. This is attractively presented, though in places it is somewhat didactic. Also, though readers will learn a great deal about such matters as the techniques used in making things, in fighting and in playing games, they will not really learn much about the emotional, intellectual and aesthetic values without which life would have been pointless, and therefore impossible. These values, not so easily apprehended as the methods of felling trees or preserving food, are, after all, what ancient Maori life was about.

Sooner or later we will have fiction which will be able to reflect an imaginative understanding of the ancient Maori world; but this has not yet been attempted, and perhaps it will not come for some time yet. Certainly it will not be an easy thing to do.

‘Life In The Pa’ is designed to be read by children aged from 10 to 14 years. It is extensively illustrated by Russell Clarke and E. Mervyn Taylor; and, as usual with Paul's Book Arcade, it is very well produced.

M.R.W.

?

This Easter a national Maori concert party championship will be held at Tauranga. The winners of the contest will receive a prize of £150 and a challenge cup. The second and third prizes are £75 and £25. The conditions provide for a maximum of 30 and a minimum of 24 members in each party. A wide range of items are included in the competition.

‘Aotearoa Welcomes You’

Viking VP 74 12 inch. 33⅓ LP.

It is good to see youth groups making recordings. This record is by the Motuiti Maori Youth Club, a fifty-strong Ngati Raukawa party under the leadership of Teira Hemara. Two-thirds of the members are teenagers and obviously from this record, they enjoy performing their items mightily.

There is considerable variety on the disc. Unfortunately, it starts badly for me with a jazzed-up version of ‘Au e Ihu’ accompanied by guitar. Fortunately the remainder of the items are more conveniently—and competently—performed. This however is another of those discs, periodically deprecated by your reviewer, which advertises itself as ‘actually recorded at a Maori concert’. Thus there is the usual chorus of coughs and snuffles punctuating most items, and performers doing more yip-yipping than actual words in the haka. ‘Ringa Pakia’ is particularly bad, with frequent pauses for audience laughter. Haka taparahi are a message of the soul—an expression of the corporate voice of a warrior people. Any attempt to make them into burlesques for the sake of audience belly laughs is to be deplored.

Despite the tendency for the microphones to pick up individual voices as performers move about, the quality of this recording is better than most ‘live’ performances. It is performed with zest and should prove enjoyable to the tourist for whom it is obviously principally intended.

‘Kia Mataara!’

Kiwi LC–10 12 inch. 33⅓ LP.

Following the precedent set by the 2nd Battalion of the New Zealand Regiment, another group of Maori soldiers in Malaya have now recorded for Kiwi. This is the Concert Party of the 1st Battalion of the same Regiment. This party has toured all over the Federation winning friends for New Zealand and now, thanks to this recording, audiences at home can appreciate the precision and quality of the group.

During New Zealand Day celebrations at the home of the New Zealand High Commissioner the party performed before local and diplomatic dignitaries. Other performances have

been to school audiences and in connection with fund raising activities by Malayan charities. On one memorable occasion, the Merdeka (Freedom) Day celebrations in 1962, the party performed before an enthusiastic audience of six thousand in South Malaya. Unlike, its all-male predecessor, the First Battalion's party includes over twenty lady members—wives of the soldiers. Maori and Pakeha make up the Party's membership under the leadership of the unit padre, the Rev. Whakahuihui Vercoe of Opotiki.

‘Attacks’ its Items

To use a military term, the group attacks its items, and the clarity of diction is particularly commendable for all items. There is some excellent singing in the action and group songs. Unfortunately the two hymns featured are the weakest items. They lack depth and substance. Despite a little uncertainty at the beginning of ‘Ringa Pakia’ the hakas are crisp and polished with the words coming through clearly and precisely—something which is often absent from recorded haka performances. The purist may object to the inclusion of two nursery rhymes—‘Hori had a Little Lamb’ and ‘Sing a Song of Sixpence’—but the performance was recorded at Radio Malaya and such items provide the variety necessary to maintain the interest of Asian audiences. Furthermore the rhymes are performed with typical Maori vigour and robust humour and one is an amusing spoof of the action song.

This enjoyable record should prove popular both here and overseas.

‘Hi-Five Tamoure—
Introducing the Maori Hi-Five’

HMV 7EGM 6074 7 inch 45 EP.

The Maori Hi-Fives have a polished style and a considerable overseas reputation. With this disc however they stand accused of mutilation and exploitation of the music of their people. I am not a purist but this is the most tasteless travesty of Maori music which I have heard for a long while. I leave it to the reader's imagination to imagine ‘Po Atarau’ to Tamoure rhythm! Another gem is Putiputi Kanehana (billed on the cover as ‘Putti Putti’) with the lyrics in Maori and English. Sample of the English—‘Pretty pretty creamy sugar pie, I wanna make love to you’. With its muddy-coloured cover and its grossly mis-spelt Maori

titles this is a disc which one can only hope is not accepted by overseas visitors as typical of the indigenous music of this country.

TE AROHANUI CONCERT PARTY SETS NEW STANDARD

After its resounding success in Hawaii and the United States, the controversial Te Arohanui Maori Concert Party has returned to New Zealand, played a brief season and disbanded. Here in Wellington it received such a poor notice in the press that the New Zealand Maori Council lodged a spirited protest with one of the papers concerned. It played to houses which were by no means full. Some of my friends (Maori) said that this was not ‘a Maori show’. What is ‘a Maori show’? One where performers saunter on to the stage chewing gum whilst they wait for the guitar to tune up? All too often this is the sort of thing which is foisted on to the paying customers in the guise of Maori entertainment.

Polished and Scintillating

Let me state unequivocally that in the humble opinion of this critic, Te Arohanui Concert Party set me a standard of excellence for all future concert parties and this was achieved without sacrificing one iota of the true and authentic Maori flavour of the show. This was a polished and scintillating display which made one proud of this Maori culture which is the heritage of all New Zealanders—be they white or brown.

From the viewpoint of stage presentation, the production had the slickness and unflagging energy which one usually associates with experienced overseas review companies. The sets were simple and the lighting effective. Exits and entrances were meticulously planned and carefully executed and as a result, except for intermission there was not one break from start to finish. The performers were sure of what was required of them and moved with confidence and grace. Their poise, posture and facial expressions were a pleasure to see.

Very Much a Team Effort

The items themselves were well chosen and the music steered almost entirely clear of American pop tunes. Albert Whaanga's leadership was firm and inspiring yet there were no real stars for this seemed very much a team effort. I am not an admirer of some of the typically Mormon settings which were used for the set-piece choral numbers yet the disciplined singing and rich harmonies were a joy to listen to. In some of the informal songs there was an occasional fleeting use of massed voices singing in unison without harmony. This gave quite an ethereal quality to some of the music. ‘Hine e hine’ was particularly effective.

On the debit side there was a rather ragged performance of ‘Ruaumoko’ and the men's first peruperu appeared a little uncertain. In contrast the remaining peruperu displayed some beautiful footwork and the taparahis combined ferocity with precision. Particularly grating in the first item on the programme was a narration by an American actress. Her voice fell harshly on the Kiwi ear and though she made a gallant attempt to master Maori pronunciation, this feature was one of the less happy aspects of the evening. For the other items, a little commentary by a Maori or an illustrative programme would, I imagine, have helped the non-Maori viewer.

The tragedy now is that by the time this article appears, this fine group will have gone their separate ways. This is a group which should be seen by every Maori and Pakeha. Certainly anyone who takes part in Maori concert performances could not fail to learn a great deal by seeing this party. Let us hope that the organisers' intention to reform at a later date is realised.

Te Arohanui Concert Party

Zodiac ZLP 1018. 33⅓ r.p.m. 12 inch LP.

For those who did not have the opportunity to see the Te Arohanui party, and for those more fortunate who want a souvenir of a memorable evening, Zodiac have fortunately produced this 12in. LP in both stereo and mono. It is no discredit to the record to say however that it does not do full justice to the party, as it was recorded before they left New Zealand. Nevertheless the recording quality is excellent and the stereo medium well exploited. The items are briefly but effectively explained on the cover and some seldom recorded items are included, as well as such old favourites as Ka Ru and Pakikini. Indeed the record well illustrates the group's versatility and particularly their fine choral work. Some of the arrangements may not be everyone's cup of tea but the choir does full justice to them and they are a change from the usual run of harmouie singing.

Anyone who has seen or heard Te Arohanui Concert Party will not doubt that they were most worthy ambassadors of our country overseas.

Dr E. P. Ellison

Dr Edward Pohau Ellison, who was one of the members of the Young Maori party responsible for the marked progress of the Maori race after the turn of the century, died in Napier last November, aged 78.

Dr Ellison was born at Waikanae and educated at Te Aute College and Otago University.

He was appointed chief medical officer of Niue Island in 1919 and while there became deeply interested in tropical diseases and leprosy. After a term of three years in the Chatham Islands as resident commissioner, magistrate and medical officer, he returned to Dunedin to take a postgraduate course in tropical diseases in 1925–26.

For nearly 20 years, with only a four-year break as director of the division of Maori hygiene, Dr Ellison was chief medical officer of the Cook Islands, and he was commissioner of the High Court there for 13 years. In 1938 he was awarded the O.B.E. for his long service to New Zealand's island peoples.

In 1945 he returned to private practice at Manaia in Taranaki and remained there until his retirement to Taradale a few years ago.

Dr Ellison was a university rugby blue and played for the New Zealand Maori side in 1912.

He leaves his wife and a family of nine: Riki, Leeston, Christchurch; George, Sydney; Nan (Mrs Guest), Kohukohu; Eleanor (Mrs Burns), Manaia; Boyd, Wellington; McNeil, Napier; Joy (Mrs McLeod), Manaia; Dr Tom Ellison, Dunedin; and Daniel, a lecturer in agriculture at the University of Kuala Lumpur.

An article on Dr Ellison's life and achievements appeared in the September 1963 issue of ‘Te Ao Hou’.

Mr Tuati Paku Whaanga

The death occurred recently of Mr Tuati Paku Whaanga, son of Ihaka Maihi Whaanga, a leader of the Nuhaka people and a grandson of Ihaka (Tatoo) Whaanga, a direct male descendant of Kahungunu.

Tuati Paku Whaanga was born at Nuhaka 70 years ago and resided in the district all his life. He farmed a property south of the township and left with the 2nd Maori Contingent for the First World War. On his return, he continued farming at Nuhaka.

Mr Whaanga was a foundation member of the Nuhaka Tribal Committee and also one of the early leaders of the Latter Day Saints' faith at Nuhaka. He was a prominent Rugby player in his day and represented Wairoa and the coastal Tairawhiti team.

He is survived by one son, Maui Pomare Whaanga, of Kaikohe, and four grandchildren.

Mrs J. A. Boulter

Mrs J. A. Boulter, of Papatotara, Southland, died last October, aged 87.

Mrs Boulter, formerly Katarina Fowler, could trace her descent from many tribes—the Nga-Tua-hauriri, Huirapa, Terakiamoa, Teatawhiua, and Ngati-Mamoe. She was not related to Southland Maoris, but belonged to chiefly families from Kaiapoi.

Her grandfather, Johnny Kahu, whom she remembered well—for he lived to be 110—wore only Maori clothing until the end of his life, and was one of the last two completely tattooed men in the South Island.

Mrs Boulter was married on July 29 1897. The couple celebrated 65 years of married life together (51 of them at Papatotara) last years. Mr Boulter died last February at the age of 93.

There are 19 grandchildren and 34 great-grand-children, most of whom are living in Southland. The three living children are Mr C. H. Boulter, Pahia, Mr G. Boulter and Mrs D. Trainor, Rowallan.

Mr H. O. Grant

One of the Second World War heroes of the Arawa tribe, Mr Hingawaru Oswald Grant, died at Rotorua recently after a long illness. He was one of a small party of men of the Maori Battalion that, under Sergeant H. Manahi, attacked and captured the Peak of Takrouna against over whelming odds towards the end of the North African campaign.

A corporal at the time, he was awarded the Military Medal for his exploits.

Mr Grant, who was 42 when he died, rose to the rank of captain. He was an accomplished linguist, musician and singer. He was an officer in the State Forest Service at Rotorua.

Many friends of both races including former Maori Battalion soldiers paid their respects to him at Te Takinga meeting house at Mourea on the shores of Lake Rotoiti, where he lay in state as a leader of Ngati Pikiao, one of the Arawa confederation of tribes.

Mr Grant is survived by his wife and five children.

Mr R. K. Taituha

The death occurred recently of Mr Rangi Kingi Taituha of Pakaraka Pa, near Maxwell.

A well known resident and Maori elder of the Waitotara district, Mr Taituha was descended from ancestors who came in the Aotea Canoe.

He was a leading figure in the Wainui-a-rua and Wanganui tribes, and was highly respected, both locally and in other areas, for his knowledge of Maori lore and genealogy.

He was a life member of the Ngarauru Trust Committee in the Waitotara District.

He is survived by his wife, six daughters and two sons.

Mr Te Tane Tukaki

The death occurred recently at his home in Te Kaha of Mr Te Tane Tukaki, aged 77 years.

Te Tane Tukaki, who was a retired farmer, was the son of Tukaki of the Whanau-a-Apanui tribe and Heni Kamaea Kahaki of the Ngati-Porou tribe. He was a fine orator and leader, and one of the last from a generation gifted in the remembering of the geneaological tables and history of the Whanau-a-Apanui and Ngati-Porou tribes.

He was a member of the Anglican Church, and a firm believer in the unity of the two races, doing much to promote this feeling of unity among those with whom he came in contact. For a number of years he was a member of the local tribal and school committees. It was at his request that the Education Department recently changed the name of the Te Kaha Maori District High School to the Te Whanau-a-Apanui District High School Mr Tukaki gave to the school the Whanau-a-Apanui saying, ‘Ka tu te toka ki Takore’ (The steadfast rock of Takore).

He is survived by two sons, five daughters, and a number of grandchildren and great-grandchildren.

The Rev. Huru Wipere

The death has occurred at Auckland of the Rev. Huru Wipere, an honorary home missionary of the Methodist Church who for many years worked among his people in Northland, the Waikato and in Auckland.

Mr Wipere belonged to a well-known family at Utakura, in the Hokianga district, where he was a farmer and a lay preacher. Later he was appointed a home missionary.

He is survived by an adult family of six children.

Chaplain Tuahangata Fraser

Mr Tuahangata Fraser, of Rotorua, died last December aged 87.

A well-known and regular visitor to Rotorua Hospital, Chaplain Fraser was a retired ordained minister of the Church of England. Shortly after World War I he was a chaplain at Narrow Neck military camp, Auckland.

Chaplain Fraser, who was born in the Bay of Plenty, was a member of both the Ngati Teroroterangi and the Ngati Rangiwewehi sub-tribes. Until the last couple of years when he shifted to Rotorua, his home was at Te Ngae.

We are always grateful to those readers who send us obituary notices. They should be sent to the Editor, ‘Te Ao Hou’, Box 2390, Wellington.

[Registered at the G.P.O., Wellington, for transmission through the post as a magazine.]