Overseas to Japan

Although he served with the 16th Maori Battalion Reinforcements he did not go overseas with this unit. However he went to Japan, serving in the 2nd Divisional Cavalry in the British Commonwealth Occupation Force.

After his return from Japan, Hone worked in various places. He spent several years in Wellington where, in 1949, he married Jean McCormack of Milford, Auckland. Their eldest son, eleven-year-old Rewi, was born in Wellington. There are two more boys, the twins Robert and Andrew, who were born at Mangakino.

For the last ten years he has been working at his trade on the hydro-electric schemes at Mangakino and Matahina.

Hone has been interested in poetry for most of his life. An early friendship with the poet R. A. K. Mason has, he says, had a big influence on his writing. A later encouragement came from his association with Noel Hilliard in Wellington and in Mangakino. Since he first appeared in print in ‘Landfall’ people will have seen his poems in various magazines, such as the ‘New Zealand Listener’, ‘Te Ao Hou’ and ‘Mate’. Audiences in Tauranga, Te Puke, Kawerau and Whakatane have heard Hone reading his own poems. He has given readings at Mangakino District High School, Ngata Memorial College and Te Puke High School. Whakatane Cine Club made a delightful series of slides shown to synchronize with spoken poems of Hone's. To hear and see this performance is a truly memorable experience.

Many Other Interests

A large part of his spare time is taken up with Trades Union affairs. He has always taken a keen and active interest in the Trades Union, and for the last two years he has been secretary of the local branch at Matahina. He has found time, though, to attend the Young Leaders' Conferences at Auckland, Rotorua, Tauranga, Whakatane, Ruatoria and Murupara. Also, Hone was secretary of the Whakatane and District Maori Advancement Committee which collected contributions for the Education Foundation and sponsored several deserving applicants for assistance.

Hone enjoys his writing and the exchange of ideas with other writers. He feels he has an important task in his Trades Union work. But I think his greatest enjoyment is helping his sons to a good education—not just by encouraging them at school, but by taking them to places and talking about what they have seen and done, and making them consciously think about their experiences. To hear Hone probe for his sons' criticism of a good film is to know that here are growing three thinking citizens.

The Old Place

No one comes
by way of the doughy track
through straggly tea tree bush
and gorse, past the hidden spring
and bitter cress.

Under the chill moon's light
no one cares to look upon
the drunken fence-posts
and the gate white with moss.

No one except the wind
saw the old place
make her final curtsy
to the sky and earth:

and in no protesting sense
did iron and barbed wire
ease to the rust's invasion
nor twang more tautly
to the wind's slap and scream.

On the cream lorry
or morning paper van
no one comes,
for no one will ever leave
the golden city on the fussy train;
and there will be no more waiting
on the hill beside the quiet tree
where the old place falters
because no one comes anymore
no one.

can never tell with animals the same as with humans, eh boy?’

‘Koro’, whispered the boy, ‘when I get to your place, promise you won't lock me up in a dark room and leave me by myself. Can I sleep with you? I'll do anything for you, I promise, anything you say so long as I don't stay in a dark room by myself.' By now the boy was crying again. ‘I wish I could find someone to look after me, to want me. Koro, be good to me and I'll be good to you,’ he whimpered pleadingly. The old man looked down at the taut, serious, tearstained face of the boy and took one of the cold trembling hands in his, but could not then put into words what he would have liked to have said to him. Instead, he looked at him long and hard, tucked him closer to his side, and began to whistle softly. The boy slowly relaxed his grip on the old man's trouser leg, shifted himself to the back of the seat and sat there quietly. And so they continued their journey in silence, each looking at the other, each unable to comprehend what the other was thinking. Unknown to them, both their thoughts were running parallel.

‘Koro,’ went the boy's thoughts, ‘I feel like I never felt like this before. I always felt it inside of me at times, wishing that it could be my mother or perhaps my father, I wish I had a father. I feel different, but I still have the same hands, legs, probably my eyes have gone brown, I wish they weren't greeny-grey as everyone seems to think—it's a bad thing to have that colour eyes and they are always bringing that up whenever I get with old people. But I not to worry now I have you Koro. Nobody is going to take you away from me, no hidings, no dark room, nothing. I feel so happy I want to die, and then I'll have to be a ghost but I won't go round scaring the other kids, I'll play with them when their mothers and fathers go out at nights. Goodnight, Koro.’ With that silent parting, the boy curled himself up beside the old man and was soon asleep.

‘“My son,” how new those words sound,’ thought the old man. ‘I have always wanted a son. God, how me and the old woman wanted one, but after she died the feeling went too. Somehow I feel at peace with everything, even with myself. The present, the past, the future: you are given the freedom of how you spend your life, the onus is on you. But also we are partly responsible for each other, as I shall be responsible for only part of this boy's life. I'm glad you have Pakeha blood in you, boy. I'll take you to all the meetings, you must sit amongst us old people and listen to what we have to say, come on all the visiting trips with us, learn to stand well, talk well, and know when to shut up; learn to work and take your place amongst the people: learn to know the full meaning of humbleness, and pride. I know you will, because of your mixed blood. I will send you to a good school, and I won't have you getting swell-headed, that's no way for a leader to behave. Well kid, I had that nice feeling of what I want you to be but funnily enough it doesn't last. It's gone now. But you are still here with me. Sleep boy, sleep.

‘Gee up there, Nugget.’

Ramai Hayward photo
Miss Consuella Taimana, recently back in Auckland visiting her parents, is a highly qualified occupational therapist specializing in the care of children with cerebral palsy. At present with a clinic in Newfoundland, she hopes later to further her studies in London.
Consuella's parents are Mr and Mrs Te Moanaroa Taimana of Auckland. After gaining her university entrance and studying at the N.Z. Occupational Therapy School in Auckland, Consuella went to the U.S.A. to do post-graduate work in Los Angeles. She says that she is deeply grateful to her parents, who have seen to it that all of their six children have had a good education. This has been a real effort, for they have had no assistance from educational grants and have managed with Mr Taimana working as a labourer.

Names for the Rainbow

The names for the rainbow are aniwaniwa, atua piko, tawhanawhana, kopere, Kahukura, Haere, and Uenuku. The first of these is the one in common use. The second means simply ‘a curved atua’ (‘atua’ is a god or demon, a supernatural being). The third name means curved, arched, bow-shaped. ‘Kopere’ is taken from the Maori version of the Bible, and the word seems to have the meaning of bow attached to it, though it does not appear to be a genuine Maori word used in that sense.

The last three names in the list, Kahukura, Haere and Uenuku, are the names of gods of the rainbow; depending upon its form, colouring and position, the rainbow may be a manifestation of any one of these three gods.

Kahukura

The rainbow known as Kahukura is a double arch, the upper bow being a male and the lower one a female. The upper, or male, is of darker shades than the lower, and is called Kahukura, sometimes Kahukura-pango or Kahukura-i-te-rangi. It embraces the lower bow, the female, whose name is Tuawhiorangi, though she is sometimes referred to as the ‘Atua wharoro mai te rangi’, and in some districts she is known by other names.

The task of Kahukura is to show that the rain has ceased, but if the bow is incomplete, it is taken to be a sign that the people are threatened by some ill fortune, which must be averted by means of incantations by the priests. It is also of much importance in foretelling the fortunes of war.

The child of the two bows of Kahukura is the whirlwind.

Haere

Haere, the second personification of the rainbow, seems to have been one of several brothers, all of whom could sometimes be seen in the form of a rainbow. An old myth tells how Haere and his brothers went forth to aveng the death of their father; on their first attempt they broke some rule of tapu and were defeated, but later, armed with potent incantations, they destroyed their enemy. In some old stories Moekahu, the dog god of Tuhoe, is spoken of as being their sister. But the meaning of these ancient myths is lost, and very little is known now concerning Haere.

Uenuku

The third rainbow god is Uenuku. It is Uenuku of whom it was said in the old days, ‘Ko Uenuku tawhana i te rangi: Uenuku, bow-like in the heavens’. Uenuku is a remote ancestor (as Kahukura and Haere may also have been). In his life he was a man, but after his death he became a rainbow.

Here is the story of Uenuku, as told to Elsdon Best by Paitini Tapeka of Maungapohatu. The woman in this story, Tairi-a-kohu, is a supernatural being, the personification of the mist. ‘Tairi-a-kohu’ is the name by which the Mist Woman is known to Ngati Kahungunu; many of the people in the Wairoa district trace their descent from her union with Uenuku.

The song which Tairi-a-kohu sings before she leaves Uenuku is the same, though with some variations, as the song which a fairy woman sings in a somewhat different Ngapuhi version of the story. This Ngapuhi song appears as no. 37 in ‘Nga Moteatea’ part one, edited by Apirana Ngata and Pei Te Hurinui. The translation of the song given below is based on that in ‘Nga Moteatea’.

Uenuku Raua Ko
Tairi-a-kohu

Ko tēnei wahine, ko Tāiri-a-kohu, he atua nō te rangi. Ko tōna take i heke iho ai, he kaukau i te wai o tēnei ao.

Ka noho te tangata rā, a Uenuku, ka haere, ka tae ki taua wai. Rokohanga atu e kaukau ana te wahine. Kātahi ka hoki mai te tangata, ka tae mai ki tōna kāinga. Kātahi ka whakaaro kia haere ia ki te hopu i taua wahine. Taua wahine, he wahine pai. Kātahi ka haere, ka tae ki te taha o te wai, ka noho. Kāore e tino roa e noho ana, kātahi ka tae mai taua wahine. Ko tōna ara i heke iho ai he kohu. Ka tau ki te taha o te wai, ka maunu ngā kākahu, kātahi ka rere ki te wai. Ka mutu tana kaukau, ka peke ki uta, kātahi ka kākahu i tōna kākahu. Kātahi ka whakatika atu te tangata rā ki te hopu, ka mau. Kātahi ka mauria ki tōna kāinga, ka moea e te tangata rā hai wahine māna. Ka hapū, kātahi ka hamumu te waha o te wahine rā, ‘Koi noho roa, koi whakaatu i a au ki tō iwi. Ki te mea ka whakaatu koe i a au, kāore au e noho i tēnei ao i a koe; ka hoki au ki tōku whenua. Engari kia whānau rawa taku tamaiti, kia koeke rawa, kātahi anō ka whakaatu i ahau.’

Ka whānau te wahine rā, ka pukā te ngākau o te tāne ki te hiahia kia whakaaturia e ia tana wahine ki tōna iwi. Kāore i whakarongo ki ngā tohutohu a tana wahine. Ka moe i tō rāua whare, ka waenganui pō, ka whakatika te tangata rā, ka purupurua te whare, koi puta he mārama ki roto, kia mahara ai te wahine rā he pō tonu. Heoi anō, ka moe rāua, kua rere te rā, kua karanga te wahine rā, ‘Tukuna ake ahau kia haere.’ Ko te iwi o te tangata rā kua noho kai waho o te whare. Kātahi ka kī atu te tangata rā, ‘Kāore anō i awatea.’ Ka kï atu te wahine rā, ‘Kua awatea noa atu.’ Kātahi ka kī atu te tāne, ‘Tēnā! Tōia tō taua whare.’ Kātahi ka tōia e te wahine rā te tatau, tuwhera rawa ake, kua kapi a waho i te tangata. Heoi anō, ka

Uenuku and
The Mist Woman

This woman, Tairi-a-kohu, was a spirit who lived in the sky. The reason for her coming here below is that she wished to bathe in the waters of this world.

One day Uenuku happened to be near the water, and found Tairi-a-kohu swimming there. Then he went back to his home. But after thinking the matter over, he decided to return and capture her, for she was very beautiful. So he went and hid himself near the place where she came to bathe. He had not been there long when she arrived, having descended in the mists. She alighted by the side of the water, took off her clothes and leaped into the water. After her swim she came on to the shore and put on her clothes. Then Uenuku jumped out and caught her. He took her to his home and made her his wife.

When the time came that she was to have a child she said to him, ‘Do not reveal me to your people; for if you tell them of me, I will not remain with you in this world, but will return to my own land. But when my child is born and grows up, then you may tell your people about me.’

When his wife gave birth to her child, Uenuku burned with desire to show his wife to his people. He paid no attention to her advice. Again she came to him in his house, and in the middle of the night he got up and carefully closed every opening, so that no light could enter, and his wife would think that it was still night time. They slept until the sun rose. Then his wife said, ‘Let me depart.’ By this time all of Uenuku's people were waiting in front of his house. Then Uenuku said, ‘It is not yet dawn.’ The woman replied, ‘It is broad daylight.’ Her husband said, ‘Well then, open the door.’

Then she drew back the door and when it was opened, she saw that the space in front of the house was full of people. Then she wept, and sang this lament—

tangi te wahine rā ko tana tangi anō, ko te waiata nei—

‘Tērā te komaru kia āta haramai
Kia āta hangaia taku nei titiro
He ao uru pea e tākiri atu rā
He puia mānuka ki te hoko a Tirangi
Maru tata rawa au te awa ki Nukupori
Ki a Te Heu rāia e moea iho nei.
Tomokia atu te whare i a Uenuku
Kia tia taku rangi te rau o te amokura
Tikapa o te hau o kotuku te rangi
Heoi nei anō aku rangi ki konei
He pakinga rā tahi ka whanatu ai au
Ara ka puta nei.'

Heoi anō, ko tōna pikinga ki te rangi.

Ko te tamaiti a Uenuku rāua ko Tāiri-a-kohu ko Te Heu, arā, ko Heheurangi tōna roanga, a, e mau nei taua ingoa i tētahi wahine o Tūhoe. Nō tēnei ao, nō te ao maori a Uenuku.

The mist comes down so slowly
That I am exposed for all eyes to see.
Perhaps it is the dark mist
From the manuka shelters of my home at Tirangi
Where soon I will return,
Following the watery way to Nukupori.
Only in dreams will I see you now, Te Heu'
Enter then the house of Uenuku,
That I may adorn my head with the plume of the amokura.
The wind rises, the heavens descend.
A last farewell before I leave—
Now I go.

After this she rose up to the sky.

The child of Uenuku and Tairi-a-kohu was Te Heu, sometimes known as Heheurangi (the ‘Sky Clearer’). Heheurangi is a name still given to women in the Tuhoe district. Uenuku was not a supernatural being; he was a man of this world.

Another Version of the Story

Here is another version of the story of Uenuku and the Mist Woman. In this story, told by Tamarau Waiari of Ngati Koura, the Mist Woman is referred to by her Tuhoe name of Hine-pukohurangi. (‘Kohu’ and ‘pukohu’ are, of course, two Maori words for ‘mist’.) The people of Tuhoe trace their descent from Hine-pukohurangi; hence the name, ‘The Children of the Mist’, by which they are sometimes known. No-one who has visited the mountainous Urewera district, and seen the white mist which lies in those dark mossy forests, can doubt the appropriateness of this expression.

In the following version of the story of Uenuku and the Mist Woman no child is mentioned, for unlike Ngati Kahungunu the Tuhoe do not claim Uenuku as their father, but Te Maunga, ‘the Mountain’. However this second version includes some details not given in the first account. Hinewai, mentioned in this story, is the personification of the light misty rain which falls in the mountains.

Uenuku Raua Ko
Hine-pukohurangi

He kōrero tēnei mō Hinepūkohurangi rāua ko tōna teina, ko Hinewai. Ka heke iho ngā wāhine rā i te pō. Ka karanga atu a Hine-pūkohurangi ki a Hinewai, ‘E noho koe i konei, kia haere au ki a Uenuku.’ Na, ka whakaae te taina. Na, ka tapoko a Hine-pūkohurangi ki roto ki te whare o Uenuku, ka noho rāua, ka mōhio a Uenuku ehara i reira nei taua wahine. Ka pātai a Uenuku, ‘Nō hea koe?’ Ka mea mai te wahine rā, ‘Nō Rangiroa au, nō Rangimamao, tōku ingoa ko Hine-pūkohurangi.’ Na, ka moe rāua.

Na, kua tae mai te hihi a te awatea ki a Hinewai, kātahi ia ka karanga, ‘Hine-pūkohurangi, e! Ka awatea.’ Ka puta a Hine-pūkohu, ka kake rāua ki te rangi, tō rāua ara he kohu. Oho rawa ake a Uenuku, kua ngaro. Na, ka noho i te pō, ka weto te ahi, ka tae iho. Ka

Uenuku and
The Mist Woman

This story is about Hine-pukohurangi and her younger sister Hinewai. These women came down to earth at night time. Hine-pukohurangi said to Hinewai, ‘You stay here while I go to visit Uenuku’. Her younger sister agreed to this. Then Hine-pukohurangi went into Uenuku's house and she and Uenuku spent the night together. Uenuku knew that she did not belong to those parts, and he asked her, ‘From where do you come?’ His wife replied, ‘I am from Rangiroa, from Rangimamao [These are two names for Rangi, the sky father]; my name is Hine-pukohurangi.’ And so these two slept together.

Now when Hinewai saw the first rays of dawn, she called out, ‘O Hine-pukohurangi! It is dawn!’ Then Hine-pukohurangi came out of the house, and the two of them went up to

noho a Hinewai ki tōna nohoanga, ka haere anō a Hine-pūkohurangi, ka moe rāua. Na, kātahi ka whai kupu a Hine-pūkohurangi ki a Uenuku, ka kï atu ki a Uenuku, ‘Koi kōrero koe i a au. Kia whānau rawa he tamaiti mā tāua, kātahi koe ka kōrero i a au. Mehemea ka kōhuru koe i a au, kāore au e noho, arā, te kōhuru he kōrero ki te tokomaha.’

Na, nō tērā, ka hiahia a Uenuku ki te kōrero, kihai i manawanui ki te huna i te pai o taua wahine, kihai i rite ki ngā wāhine o te ao nei. Na, kātahi ka moe a Uenuku, oho rawa ake, kua ngaro. Kātahi ka tiakina te wā i haere ai. Na, i te wā i haere, i rongo ia ki te reo o Hinewai e karanga ana, ‘Hine-pūkohurangi, e! Ka awatea.’ Ka maranga te wahine rā, ka haere i te pō, ā, tata ana ki te awatea.

Na, i taua awatea, kātahi ka kōrero a Uenuku ki tana iwi: tana wahine, he wahine pai, kāore e rite ki ngā wāhine katoa e noho ki te ao. Ko tana wahine nō te rangi; na, ko tōna ingoa ko Hine-pūkohurangi. Kātahi ka kï mai te iwi katoa, ‘He pō te wā i haere ai?’ ‘Ae.’ ‘Purupurua te whare kia pōuri katoa.’ Kātahi ka purupurua e Uenuku, kātahi ka tiaki, ka tae iho tana wahine, ka moe rāua, ka tiaki anō i te reo o Hinewai. Ka pātai a Uenuku ki a Hine-pūkohurangi, ‘Ko wai tēnei e karanga nei i runga i te tāhū o te whare?’ ‘Ko taku taina, ko Hinewai, hai karanga ki a au ka awatea.’ Na, kātahi ia ka mōhio ko Hinewai te ingoa o taua wahine. Na, kua tae ki te wā e karanga iho nei a Hinewai, kua karanga, ‘Hine-pūkohurangi, e! Ka awatea.’ Kua ara kai runga, kua karanga a Uenuku, ‘Takoto! Kāore anō i awatea. Titiro ki te whare e pōuri tonu ana.’ Ka takoto te wahine rā, kua haere a Hinewai, ka whakarongo a Hine-pūkohurangi ki te tuarua o ngā karanga. Na, kua kore e karanga a Hinewai, kua mōhio te wahine rā e tika ana tā Uenuku, e pō tonu ana.

Nāwai, ā, kua rere te rā, a kua whakaemi te iwi rā ki te marae o te tangata rā. Kātahi ka huakina te whare, kua kite te wahine rā kua mate ia. Ko ōna kākahu ko ōna makawe. Kāore he kākahu o te wahine, ko ōna makawe te kākahu. Ka puta a Uenuku ki waho, ka noho i te paepae o waho. Ka tū te wahine ki runga, ki roto i te whare, i raro i te puta auahi, ka tataki te waiata. Ko te waiata tēnei—

‘Uenuku, e!
Tāria e whāki, kia rere ngā whetū o te ata,
Whiti mai hoki ko te rā i waho nā.

the sky in a mist. When Uenuku awoke they had disappeared. Then when night came and the fire had gone out, they arrived once more. Hinewai stayed at the place which they had agreed upon while Hine-pukohurangi again visited Uenuku. Then she spoke to Uenuku, saying to him, ‘Be careful not to speak of me. When a child has been born to us, then you may speak of me. But if before this you deceive me by speaking of me or showing me to your people, I will not remain with you.’

When he heard this, Uenuku began to wish to tell his people of his wife, for he was too impatient to be able to conceal the beauty of this woman, who was so unlike the women of this world. Now, once again Uenuku and his wife came together, but when he awoke, she had departed. So next time he watched to see when it was that she left him. When the time came for her to go, he heard the voice of Hinewai calling, ‘O Hine-pukohurangi! It is dawn!’ Then the woman rose and departed in the darkness, just before dawn.

Now, that day Uenuku spoke to his people, telling them that his wife was possessed of great beauty, and was quite unlike the women who live in this world. His wife came from the sky, and her name was Hine-pukohurangi. Then all the people asked, ‘Does she go away during the night?’ ‘Yes.’ ‘Close up all of the openings in the house, so that it may remain dark inside.’ So Uenuku covered over all of the places where light could come in, then he waited.

His wife appeared again; they made love, and waited for the voice of Hinewai. Uenuku asked Hine-pukohurangi, ‘Who is it who calls out up on the ridgepole of the house?’ ‘It is my younger sister Hinewai, who calls to me when it is dawn.’ So then Uenuku knew that Hinewai was the name of this woman.

Now when the time came for Hinewai to call out, she did so: ‘O Hine-pukohurangi! It is dawn!’ But when she arose, Uenuku said, ‘Lie down! It is not yet dawn. Look and see how dark the house is still.’ So Hine-pukohurangi lay down, and waited for her sister to call again. When she did not do so, Hine-pukohurangi thought that Uenuku must be right and that it was not yet dawn.

After a while the sun rose. All of the people had gathered together in front of Uenuku's house. Then the door of the house was opened, and the woman saw that she had been deceived. Now, her hair was all that covered her. This woman had no garments; her hair

kāore ki a Hinewai. Me tutoro taua ki te papa Kia whakaparure ko au nei anake te kurï pōrangi.
Tū ake hoki tāua ki runga rā—keho!'

Ka mutu, kua rere te wahine ki te rangi. Ka hopu te ringa o Uenuku, kāore e mau. Ka haere a Uenuku ki te whai i tana wahine, ā, mate atu, koinei e tāwhana nei i te rangi nei a Uenuku, he atua piko.

was her only garment.

Uenuku came out of the house and sat on the outer threshold. The woman stood up within the house, under the place where the smoke escapes, and there chanted a song. Here is that song.

O Uenuku!
You said that you would not betray me.
I should have gone at the time of the morning star
But now the sun shines outside
And Hinewai will not call again.
Let us pull aside the door
And reveal my shame.

When she had finished her song, the woman rose up to the sky. Uenuku stretched out his hands but could not catch her. He set off in pursuit of his wife and in the end, still searching, he died. After this Uenuku assumed the form of a curved being in the sky, a rainbow.

Maori Actors
In N.Z. Film

The film ‘Runaway’, at present being made in New Zealand, has four young Maoris in the cast.

Selwyn Muru (otherwise known as Fred Murupaenga), the artist whose photograph is on the cover of the last issue of ‘Te Ao Hou’, plays the part of Joe, a young man who, fed up with city life, heads back to Opononi determined never to leave home again. There he meets David, the central character in ‘Runaway’, a Pakeha (played by Colin Broadley from Whangarei) who is new to country life. Joe takes David around, introduces him to Maori life—and also introduces him to his sister, Isabel. (Isabel's part is played by the young Auckland singer Kiri Te Kanawa.) David falls in love with Isabel—but she is already in love with a Maori boy, Tana. (Tana is played by Sam Stevens from Opotiki, a teacher at Balmoral Intermediate School in Auckland.) The other Maori actor in the film is the entertainer Rim D. Paul from Rotorua. Rim plays the part of an entertainer who is Joe's brother; in the film Joe is always proudly telling people about his talented brother.

When the Rains Come

When the rains come. Well, we waited two months. During these two months I was ready to move out to a more suitable spot either by a river (some 10 miles away) or to Apia where water is wasted daily by the bucketsful, through dripping taps, gardening hoses or just a ‘take-it-for-granted-attitude’. Water! There's always water in Apia, so why worry?

But we stayed. We sent an S.O.S. to the Public Works Department to supply us with water. They arrived most promptly with six 40-gallon drums of water. These they proceeded to fill every three or four days. But horrors! They forgot to scour the shellite, kerosene and diesel out of the drums. Regardless of the precautions one takes with the boiling of impure water, the impurity took its toll. The consequent reactions were carbuncles, abscesses and stomach complaints. Yet we survived.

The rain still didn't come. Then the Public Works Department forgot to come. The drums remained empty for days. Did I give up? No! The pioneering spirit in me excelled and I ventured forth to make the best of the situation. I proceeded to collect our buckets (two only), pots and containers, got into the car and travelled to the next village, where we had been told there was an excellent supply of river water. After explaining our plight to the owner, he agreed readily, with much concern and sympathy, to help us. Now we had water ….

Yes we had water, but only a very limited quantity, so that I had to devise some method enabling us to bathe, drink and cook, without having to make a second trip in one day.

Rationing It Out

For bathing—A swim in the sea first to remove the initial dirt, then one bucketful and 8–10 cupsful of water to be used per person. (Four bodies were involved.) The result was ‘tane’, a skin disease caused by excessive sea water and the lack of fresh water for washing afterwards.

For cooking—One bucketful and two pots of water only.

For drinking—The remaining containers. The water was duly boiled and stored in the refrigerator, to be drunk only under extreme emergency.

The water-closet problem was solved readily with the use of seawater carried up in buckets. My only regret here is, the main pipe has been corroded, probably the sewerage system also, and will have to be replaced.

A friend in need is a friend in deed, and our friends in Apia, who had heard of our sorrowful plight, would bring water in gallon bottles, ostensibly to relieve our dehydrated state, but secretly to assure themselves of getting a cup of coffee during their visit.

By now the pioneering spirit was somewhat deflated. I informed our department that I would go on strike if the water-supply did not improve. Them … then ‘the rains came’. It continued for three glorious days, and the tanks, buckets and containers were filled to over-flowing.

During the arid period, the Water Works Department were busy also, working on a reservoir constructed especially for us. Soon the pipe-lines were connected to our tanks, thus ending our water problems, except of course that every so often the engineer has still to be reminded in a note, ‘Please, pump

some water’.

I have often wondered how a housewife would overcome such a distressing situation; and now I can smile retrospectively and record it as another lesson in the hard school of tropical experience.

Mrs Akuhata-Brown, formerly Moe Bella Kapene, comes from Wairoa; Mr Hohepa Akuhata-Brown is from Te Araroa, East Coast.

Mr Akuhata-Brown is headmaster at the Aa'na District School in Western Samoa, and his wife is an assistant teacher. Their school has 428 Samoan pupils. Mr and Mrs Akuhata-Brown have been there since the beginning of 1962, and will stay until the end of 1965.

?

It was not possibe to publish a report in this issue on the annual conference of the Maori Women's Welfare League, held last July in Dunedin, since this took place after ‘Te Ao Hou’ had gone to press. However a report on this lively and stimulating conference will appear in the December issue.

?

The Ahuwhenua Cups for excellence in Maori farming have been won this year by two Waikato farmers. The sheep farm award was won by Mr McAlister, who runs a 635 acre sheep farm at Oparau, near Kawhia. The dairy cup was won by Mr J. W. Hedley, who has a 129 acre farm at Hoe-o-Tainui, near Morrinsville. Mr Hedley won this cup previously in 1955, was placed second in 1959, 1960 and 1961, and was third in 1962.

?

A few months ago 21 third form boys from Edgecumbe College camped for a week at Hopuruahine Inlet at Waikaremoana and worked on the Lake Walk Track, which is eventually to go right around the lake. Peter Fair-brother, their form master, and Jimmy Hahipene from Te Teko, a member of the College Board of Governors, were the adults in the party. They had a most enjoyable time, and did a very useful job in contributing toward the construction of what will be a magnificent walking track for visitors to Waikaremoana.

Three Questions

I was able to find out a little from registration records—for example that the rate of intermarriage in Auckland was increasing rapidly—but what really interested me were the answers to three questions.

Most Meetings In Public Places

In answer to the first of these questions I found that there were many opportunities in the city for young people to come together, but there were two factors which made this less effective than it might have been. The first was that in most cases these meetings were in public places—dance halls, cinemas, and so on —while most of the married couples I talked with had met through introductions by friends and family. The second was that there was a section fo the Pakeha community which had little contact with Maoris at all. These were mostly people in the better sorts of jobs living in high-priced housing areas where few Maoris could afford to live. Of course these people did see and hear of Maoris but in most cases when they saw them it was as road menders, and usually when they heard of them it was to do with court cases in the paper. They therefore, very understandably, had a rather unbalanced idea of what Maoris are really like and were not usually prepared to make the effort to remedy this. Of course there were exceptions.

There were many mixed couples who did get to know each other and who started dating. In nearly all cases this was accepted by their friends, but in many (both Maori and Pakeha) their parents were not entirely happy about the arrangement. In a lot of cases parental objections did not start until the dating became steady (it was then that parents began to think of marriage as a possibility), but in nearly every case once the marriage had taken place the parents on both sides accepted the situation and usually grew fond of their Pakeha or Maori son- or daughter-in-law.

What Special Problems?

What special problems were faced by these people who made mixed marriages? Well, a few faced continuing problems with their parents and ‘in-laws’ but most found no great difficulty in adapting to the situation. In some cases where the Maori had already adopted a Pakeha way of life, or the Pakeha knew Maori ways and accepted them, there were important changes to be made by either the husband or the wife. It was sometimes a matter of food tastes or language or it might be the more deeply imbedded attitudes to life which still separate many Maoris from many Pakehas. In most cases I found that the couple were well aware of the problems they faced and took a sensible and well balanced approach to them.

A Joint Project

Finally I would like to relate what I have said to the general position of the Maori in contemporary New Zealand. The Maori contribution to New Zealand life will not be the retention of a specific culture by a small group who identify closely with this (although this will probably always exist—and there's certainly nothing wrong with it), but an overlay

on all New Zealand culture. Already we have a situation where nearly all Maoris have some Pakeha kinsfolk even if perhaps only by marriage. It will not be long before the same applies to Pakehas—that is that they will all have a ‘family relationship’ with some Maoris. This will open up the way for the close integration of the two groups as long as one important thing takes place at the same time—the spread of Maoris throughout all levels of jobs. And this is a joint project. A heavy responsibility rests on the shoulders of all Pakehas (particularly those in positions of responsibility) to at least place no obstacle in the way of striving Maoris. An equally heavy responsibility rests on Maori shoulders (particularly of those who show at school that they are capable of taking on skilled and professional work) to grasp every opportunity which may lead to success; to be tolerant of those Pakehas who, although they may appear clumsy and patronising, are often trying to do their best to help; to open up every avenue that leads to closer social relations.

A Positive Force For Good

The study of mixed marriages has shown me clearly that in nearly every case where a Pakeha is confronted with a Maori ‘in-law’ he soon accepts him and often changes his whole attitude towards Maoris. Mixed marriage is therefore much better seen as a positive force for good in the New Zealand community than as a disruptive force within the Maori section of the community. Whether or not features of Maori culture which are held so dear survive in the second half of the 20th Century rests much more on the skill with which they can be blended into the total New Zealand culture than on the retention of a ‘racially pure’ group. (I wonder how many Maoris have no Pakeha ancestry? The latest census says 54%. My guess is not more than 10% at the outside.)

Dr John Harre is a lecturer in Social Anthropology at Otago University.

Performances by Acknowledged Experts

The songs transcribed are not only authentic examples of their kind but the performances are authoritative ones by acknowledged experts. The transcriptions in this issue, for example, are of songs recorded for the writer by Turau and Marata Te Tomo at Mokai on 10th September 1962. Turau Te Tomo belongs to Ngati Raukawa and Ngati Tuwharetoa tribes and his wife Marata belongs to Ngati Tuwharetoa and Ngati Maniapoto tribes. As a singing team they have few equals. Between them they have recorded over 50 songs for the writer.

Of the songs which follow, ‘E Pa To Hau’ is a waiata or sung type of chant and the ‘Wairangi Haka’ is recited.

Varied Repetition of Basic Melody

In common with other waiata, ‘E Pa To Hau’ uses as a formal principle the varied repetition of a basic melody. The transcription is so arranged that each repetition of the basic melody fills one line of manuscript. This makes it easy to see correspondences between lines. The beat is not regular' as in most European music but is organised sometimes in units two quavers long, sometimes in units of three quavers. Great care should be taken when reading the transcription that a two is not inadvertently read for a three or vice versa.

The note D in this version is decidedly variable in pitch, sometimes appearing as D-flat, sometimes D-natural and sometimes in between. In seems likely that it was intended to be flat throughout.

Since there is no melodic organization in the haka it has been transcribed as a series of rhythm patterns only, without any attempt to show pitch beyond the occasional use of arrows to show upward inflection of the voice.

Great Uniformity Between Versions

The haka has been given in two versions to illustrate the great uniformity that exists between versions when a song is well sung or recited. The only real differences to be seen

here are the occasional pauses for breath in the solo version and the shift of stress by one beat in the group version due to the impetus of the foot stamping employed.

The solo version was recorded from Marata Te Tomo and the group version can be found on Side 1 band 6 of the Ethnic Folkways library L.P. recording, FE 4433 ‘Maori Songs of New Zealand’, recorded by the New Zealand Broadcasting Service in co-operation with the Department of Maori Affairs.

Already Widely Known

Both of the chants selected for transcription are widely known and are already being performed outside their tribal boundaries. ‘E Pa To Hau’ is especially popular in the Waikato and the ‘Wairangi Haka’ is most often heard in the Tuwharetoa tribal district. The Tuhoe people have a different air for ‘E Pa To Hau’ but the melody given here is the one most usually heard elsewhere. Both songs have been several times published.

Books Where Words Have Appeared

‘E Pa To Hau’ is No. 71 in ‘Nga Moteatea’ part one, edited by Apirana Ngata and Pei te Hurinui. It can also be found in ‘Te Manukura’ Maori newspaper 1:9:16, in ‘Te Waka Maori’ Maori newspaper 10:1:9 and in John McGregor's ‘Popular Maori Songs’ Supplement No. 1 (1898) 17.

The ‘Wairangi Haka’ can be found in ‘Te Ao Hou’ 2:21, in the Journal of the Polynesian Society 19:197–205, in Leslie Kelly's ‘Tainui’ (1949) pp. 127–131, and the last verse beginning ‘Puhi kura, puhi kura’ appears in Elsdon Best's ‘Tuhoe’ Vol. 1 (1925) 567, in John White's ‘Ancient History of the Maori’ (1887) Vol. V: 79, in the Journal of the Polynesian Society 12:44, and in John McGregor's ‘Popular Maori Songs’ (1893), 127.

In the transcriptions, conventional notation is used with the addition of the following signs:

Far-reaching Effects

In the history of battles these actions were all very small affairs. The forces employed and the casualties sustained by both sides were insignificant compared with those of battles fought in other lands at the same period, such as in the American Civil War, and infinitely more so when compared with actions of the First and Second World Wars. But it is beyond doubt that economically and socially their effect has been felt throughout the past century in one way or another, economically in the opening of great areas of the country for European settlement and socially mainly in the attitude of large sections of the Maori race to the European way of life.

My own view was that it was best to let the anniversaries come and go unnoticed, or, if some ceremony had to be held, that it be a commemoration and not a celebration. I had seen, on March 27, 1960, a commemoration service held on the site of the Battle of Waireka, near New Plymouth, on the 100th anniversary of that engagement and I felt that if any ceremony should be planned for the Waikato it could well follow the same form.

The Waireka service was memorable for a magnificent address by the Rev. Mangatitoki Cameron, now Canon Cameron, of Auckland, but then Anglican Maori missioner at Waitara.

Among other things he said: ‘Today we are one nation. We stand here to give humble tribute to men who gave their lives as dutv called them. Your reading of history may lead you to regard our forebears as rebels; mine, on the other hand, leads me to exonerate mine and lay the chief blame on yours. What profit is there in this? Those whom we would castigate are dead. Could we have done better; can we who are living do better in our day?’

To me that was both admonition and challenge. With that in mind early last year I wrote an article which was published in the ‘Auckland Star’, of the literary staff of which I am a member, suggesting to those who would choose to mark the coming anniversaries that these be simple services, not celebrations.

It was with some misgivings that I read how Rangiriri planned to hold a service to be followed by a gala afternoon which included a raft race, Maori parties performing, people in period costume and all the fun of the fair. But because the Maori people of the district were participating I kept my thoughts to myself. Later, however, when attending a gathering at Turangawaewae Pa, Ngaruawahia, I was approached by a man of standing among the Waikato people who was concerned that the hundredth anniversary of Rangiriri was going to become a ‘circus’, using that word with a terse English adjective. He asked me to write a story recording the objection of Waikato elders to the whole proceedings.

Newspaperman though I am, controversy among Maoris on matters such as this disturbs me greatly. However, I sought the opinion of others and found about half a dozen responsible men who supported the first. The obvious question was: Does King Koroki hold these views too?

That was a most important interview because King Koroki dissociated himself from the views of the others, said he entirely approved of the action of the Rangiriri Maoris in combining with the Pakehas to honour the day and if he did not attend the commemoration himself would certainly see that someone else did on his behalf. The second century after the battles, he felt, should begin with demonstrations of harmony.

Contribution to Racial Harmony

It is greatly to be hoped that the Waikato. Pakeha and Maori, as a whole realizes what it owes in terms of racial harmony to this quiet, sincere thoughtful man. I feel that a lesser man on this occasion might well have chosen not without justification, sharp and bitter words and would probably not have lent his support to the Rangiriri commemoration. Those who chose to, co-operated wholeheartedly with their Pakeha friends. Those who were not of a mind to, held their peace. I was happy to see that his views received adequate publicity.

Rangiriri was commemorated, it seemed to me, with perhaps a bit more pageantry than was necessary but with the utmost sincerity.

I heard but could not see for sudden tears Pei Te Hurinui, standing within the once

blood-soaked little fort and welcoming soldiers of the 20th century. ‘I te rau tau o Rangiriri, na te kupu o to tatou ariki Te Kingi, e tu ai au i te wahi i heke ai te toto …’

I remember Major R. Whiteman, commanding the Waikato Squadron, standing to attention after picking up the sprig of leaves laid before him in the wero, a token that he came in peace.

I remember the choir of St Faith's, Ohinemutu, singing like earthbound angels ‘Tama Ngakau Marie’.

I remember fresh wreaths and garlands of flowers placed on each grave by school children and I remember how in each there were entwined blossoms and leaves of both England and New Zealand.

I remember how a present sadness deepened the poignancy of the century-old for that day President Kennedy had fallen to the bullet of an assassin.

‘Let us at this time pray especially for the United States of America. May God guide and bless and comfort the people of the United States of America in their time of tragedy,’ said the Rev. Manu Bennett.

As I had hoped there was the sorrow and there was the pride but of the anger—not a trace. And the amusement I had felt seemed too petty to remember.

Service at Orakau

And so to Orakau.

The first part of the service took place in the morning at historic St John's Church at Te Awamutu, conducted by the Bishop of Waikato, the Rt. Rev. J. T. Holland, and Canon Wi Te Tau Huata, M.C. With them was the Chief of the General Staff, Major General L. W. Thornton, C.B., C.B.E., who read the lesson.

Said the Bishop: ‘A few yards from where I am standing, on the wall of the baptistry of St John's Church, there hangs a slab of wood on which are written these words: ‘This tablet was erected by the soldiers of H.M. 65th Regiment as a memorial of the New Zealanders who fell in the actions at Rangiaohia on the 21st and 22nd of February, 1864, and at Orakau on the 31st of March, 1st and 2nd of April, 1864. I say unto you, love your enemies.’

‘That inscription needs to be blazoned far and wide today in a world loaded with strife and hate and petty mindedness. Everything about it, the rough hewn timber, the uneven lettering, the wording and the text itself is so utterly simple and sincere, a spontaneous tribute paid by gallant men to others no less gallant.’

This most famous battle of the wars ended for the Maoris in a defeat which had a ring of victory about it—which was how it should be, for except in a limited military sense, there could be no victory, certainly no moral victory, in such a war.

‘The Lessons They Taught Us’

‘As we pay our tribute this day to those who fought and fell in battle and whose bodies lie in this churchyard, let us thank God for the seeds they sowed and for the lessons they taught us, European and Maori alike. Let us resolve afresh, with the help of God, to act with chivalry and honour one towards another,’ said Bishop Holland.

That afternoon Major General Thornton unveiled suitably inscribed tablets erected on the site of the battle.

The smiling green fields lie like a great garden round the spot where heroes died for a lost and hopeless cause. It is easy to pray for those who bled there, men and women, whatever side they were on. The heart warms too at the compassion of the soldiers who pleaded with the Maoris to end the slaughter and to surrender. But looking round it calls for the utmost Christian charity to find within oneself a kindly thought, let alone a prayer for those who punished such heroes by confiscating their land.

Then came the centenary of Gate Pa.

Even more than the other two commemorations, this seems to have gone more surely to the heart of the matter, the utter tragedy of the conflict, tragedy deepened if anything by the displays of heroism and chivalry it called forth.

The organisers of the services spared no words to tell of the despair of the good missionary Archdeacon Alfred Nesbit Brown when war came to the land where he had laboured, where he was torn between his loyalty to his Queen and his love of the Maori people. They paid tribute to the courageous men and women whose faith and bravery will inspire New Zealanders down the centuries. They are the only ones, as far as I can see, who referred, in a play to be produced there, to European arrogance and intolerance.

Two memorials, a cairn and a plaque mark historic spots and Maori and Pakeha, Catholic and Protestant, joined in honouring those who had the courage to choose death before

dishonour.

All physical courage is to be admired and great courage is worthy of great respect. Let it be remembered, though, that physical courage is not a rare quality. Nearly all men and women, given sufficient cause, can at least for brief space, co-ordinate mind and body to face some fearful task, awesome ordeal or grave responsibility, disciplining the quivering nerves, cordoning off the marshes of the mind from whence rise imagination's paralysing miasmas, and commanding unwilling feet to tread the trails of terror.

Thus, to me, it seems that the lesson most necessary for us to learn from these battles of a century ago is not so much that men and women can rise to heights of heroism but rather that greed, intolerance, misunderstanding, arrogance and ignorance can split a nation so that Christian battles with Christian and brother kills brother. The lesson is that if any seed of such deadly plant remains or is detected, let it be ruthlessly destroyed.

There is no greed now for Maori land—or one would hope there was not. But there is intolerance and misunderstanding and arrogance and ignorance on both sides. If Rangiriri and Orakau and Gate Pa have any message, it is that these things of evil must be utterly destroyed, mercilessly excised from our national life.

Gala After the Service

After the service at Rangiriri I went to the bank of the Waikato where a crowd of about 5000 people had gathered. It was the very carnival I had looked to with foreboding, the circus my old friend of Turangawaewae had feared. There were laughing, sweating men toiling over hangis in the baking sunshine. There were poi dancers on a punt in the river. There was a ferris wheel whirling shrieking children high over the crowd. There was popcorn, soft drinks, water melons. There was love-making, back-slapping, beer-drinking. There were Pakehas, Maoris, Chinese, Indians. It contained every single thing which previously I had decided would be wrong and out of place.

But as I sat by the river I knew where the wrong lay most. It lay within me for I had not understood how laughter can conquer bitterness or understood until I had seen it that a Maori girl and a Pakeha boy holding hands on a merry-go-round are as happy a symbol of the future as flowers on the grave of a soldier dead a century are fitting tributes to the past.

So I left my anger by the river and went home content.

action songs and a ferris wheel contributed to the gala spirit which prevailed at Rangiriri once the solemn commemorative service was concluded.

Can It Survive In Traditional Form?

While Mr McLean is performing a most valuable service in preserving a fast-dying art form, I am myself most dubious as to whether it will be possible for Maori chant in its present form, to survive as a living part of our culture. If asked to give one short answer to Mr McLean's question, ‘Can Maori chant survive?’ I would, I think, have to say, ‘No, because not enough younger Maoris care sufficiently to help it to survive.’

I should like to explain my reasons for thinking this, and then offer a suggestion as to how, in a somewhat less traditional form, it might have a much better chance of true survival.

When primitive Maori society was thrust so abruptly into the modern world, the future of Maori chant would have been sure only if the elders, on realising the difficulties of the new environment, had really exerted themselves and done all within their power to make it as easy as possible for the chant to survive. But this they could not do. The shock of transition was too great, and by the time that the Maori-Pakeha wars were over, and the race had been greatly reduced in numbers and brought to the lowest point in its morale, the next problem was not the survival of the chant, but rather the survival of a race.

Naturally enough, if this is your target you will not place too much emphasis on the survival of unnecessary non-physical extras. So the race rallied and lived, and the action song came into its own. I sometimes wonder whether it would be better to have no music at all rather than a bastardised Maori version of European pop tunes. It's such an easy way of making music. And with all due respect to those Maoris who will disagree with me, Maoris like to get things easily. I do myself.

Language Also Declining

During this time the language also was declining, for it was much harder to be bilingual when one had to speak only English at school. While all of this was happening, Maori chant was being performed still at tangis and other gatherings, but because of the impact of the new society there was not the same need or opportunity to gather and sing together.

Today very few Maori children learn their language in their own home. The only places in which other people can learn Maori are at some Maori schools, at Adult Education classes throughout the country, and at the University of Auckland. But today if you want to learn Maori you have to be really keen, and once you have learnt Maori you have to be fanatic to learn the old chants. They are not easy to learn and, many would say, not easy to listen to.

Difficult At First To Understand

I have a musically trained ear, and yet when I first started listening to Maori chant when employed by the N.Z.B.C., I was amazed at the seeming ‘monotony’. It took many weeks of solid listening before I began to appreciate this completely different musical form. As for understanding the words, I speak reasonable

Maori and yet I found them very difficult to comprehend. I did finally come to admire and enjoy tremendously this traditional music, but I believe this was at first primarily because I wanted to like it.

How many younger Maoris like myself have had the opportunity of spending eighteen months listening solidly to traditional Maori chant, combined with twelve years of musical training, and an (albeit small) knowledge of the Maori language? I would venture to suggest that they would be very few, and yet it took me weeks of listening to come anywhere near an appreciation.

When I was compiling Maori programmes for the N.Z.B.C. I felt that if people did not have the opportunity of hearing Maori chant they would never learn anything about it. So I prepared a series of programmes mixing both chant and action song together. We received many letters and phone calls asking ‘what this rubbish was’ and ‘how much nicer the action songs were than these old has-beens’. Conversely we did receive several letters from Maoris saying how much they had enjoyed having the opportunity of hearing the old traditional music. For those few people I think the programmes were justified and well worth doing. But the many unfavourable reactions certainly showed the difficulties that people experience when they first attempt to listen to this music.

(Incidentally, as Mr McLean mentioned in his article, the N.Z.B.C. has a fine collection of recordings and tapes, some sponsored by the Maori Purposes Fund Board and collected mostly by Mr W. Ngata, and many others recorded by the N.Z.B.C. There is also a collection of cylindrical recordings made back in the first years of this century, which is held by the Internal Affairs Department. Unfortunately no detailed work has been done on these, and because of technical problems all this music will have to be re-recorded if it is not to be completely lost.)

The Problem Of Tradition

Mr McLean raises the point that tradition can be a barrier to people wishing to learn this music. And he is right. Why people should worry so much now about tradition, when their whole way of life has been changed and will never be the same again, is very hard to understand. This traditionalism has meant the loss of very many chants and customs, and I have even been told by old people that they would rather something died with them, than that they should do the wrong thing and pass it on. He is also right when he says that one important barrier to the passing on of songs is that of song ownership.

If there were a genuine desire amongst Maori people, particularly the elders, to see the chant survive, surely the tribal barriers could be broken down. If some young Maori wants to learn a particular song, he is at least showing a desire to retain his culture, and in these times that is far more important than clutching jealously to oneself a song which should be handed on.

I was refused permission to learn one of the old instruments by one of the few people left who know how to play it because I was told that I did not belong to the tribe. And yet that same person showed and explained to a European musicologist (not Mr McLean) the basic rudiments of playing it. Ironically enough he showed me. In my opinion this is quite unfair. You must surely be consistent and either show nobody except your own tribal members, or else show anybody who genuinely wants to learn.

Fear of ‘Commercialisation’

As far as commercialisation is concerned, Maori chant, despite its literary and musical value, holds little appeal for most people. And even if the appeal were wider, what is wrong with an honest man receiving honest money for honest work? Surely the important thing is that people should have access to the chants, for only in this way can they survive.

Because of all these difficulties, I feel that Maori chant is not likely truly to survive in its strictly traditional form.

It is absolutely vital for the collection, preservation and study of Maori chant to continue, and I am delighted and grateful that Mr McLean is doing this so thoroughly and well. As well as studies of this kind, I would myself like to see composers adapting and interpreting the chants, for perhaps it is in such interpretations that its best hope for survival (as distinct from preservation) lies.

Culture Must Continually Evolve

For any part of any culture to survive and be a living breathing force, it must continually evolve. I believe, and very much hope, that there will always be many who will want to listen to, and sing, the chants in their traditional form. As well as this, however, there is surely room for music which will interpret them in a way easier for our Western ears to comprehend. If the basic melody line and the beautifully poetic words were interpreted in a

more modern form, accompanied by Western instruments (and I don't mean guitars), there could come from this fusion of our two cultures a new and living art. If, after hearing such music, younger Maoris and Europeans should take a greater interest in the chants in their traditional form, then so much the better.

A start on interpretative music of this kind has been made in the ‘Songs with Strings’ records by Phyllis Williams with the Alex Lindsay Orchestra. By marrying the Maori chant and the European orchestra into a cohesive unit, this performance has shown us what a superb culture we as New Zealanders could have by fusing Maori and European cultures.

In other words, we could again have a living culture, instead of a dying art.

Mrs Hill, formerly Amy Mihi Taylor, belongs on her mother's side to Ngati Raukawa; her father is Pakeha. She was educated at Horowhenua College. Hukarere College and Victoria University. For two and a half years she worked with the Broadcasting Corporation in Wellington, spending much of this time studying and classifying the Maori records in the broadcasting archives. Aged 24, she lives in Wellington.

?

Miss Tui Uru, a Christchurch contralto singer and radio announcer, has returned to New Zealand after eight years overseas. These eight years were ‘crammed with music and sightseeing’.

Miss Uru left Christchurch in 1955 to take part in the City of Sydney Eisteddfod, winning 11 first places, two second places and other awards. After this she set off for London, where again she had much success; among other public performances, she took part in a concert programme at Wigmore Hall and sang as a soloist at the Westminister Central Hall. During the day Miss Uru worked in an office, and in the evening she studied music, languages, and singing. She specialised in recital work, which she prefers to operatic singing.

Saint Faith's Youth Club
Ohinemutu
Rotorua

Although this club is associated with St Faith's Anglican Church, Ohinemutu, membership is open to all people interested in the furtherance of Maoritanga, irrespective of religious denomination or race. At present there are 50 members.

Activities include fund-raising concerts for many different charitable bodies and organisations, including St Faith's Church.

The club's activities often involve travel to other centres in different parts of the country. Its members compete in the annual Anglican Hui Topu, as well as in other competitions, and they have done a lot of work for overseas and local film and TV companies.

Meetings are held every Tuesday night at 7 p.m. in the meeting house ‘Te Aomarama’ at Ohinemutu.

Secretary: Mr D. Hicks, P.O. Box 527, Rotorua.

President: Mr O. L. Cairns, 33 Robinson Avenue, Holdens Bay, Rotorua.

W.E.A. Maori Club
Christchurch

This is a social club for people who are interested in all aspects of Maori culture, and who have attended the classes in the Maori language which are organised during the winter by the Christchurch W.E.A. The majority of members are Pakeha, though some are Maori. Of the eight members of the Committee, four are Maori. The Club has no religious or political affiliations. Members are taught action songs, poi, stick games, tukutuku, and kowhaiwhai under the guidance of several wellknown Maori personalities, including Miss Weno Tahiwi, Mr K. Whaanga and Mr and Mrs H. Toka.

Activities have included visiting and performing at a number of maraes, including Taumutu, Tuahiwi and Little River. It has close ties with other Maori organisations in Christchurch, and at the end of last year, members of the Club held a social evening to which other Maori clubs were invited; this proved to be an overwhelming success.

The Club has given donations to the Maori Education Foundation, to the local Marae Committee, and to funds connected with the W.E.A.

Meetings are held on the second and fourth Fridays of every month at 8 p.m. at the W.E.A. Centre, 59 Gloucester Street, Christchurch. President: Mr L. Royal, Department of Maori Affairs.

Secretary: Mrs Ethel Walters, 47 Matipo Street, Christchurch.

The Wellington Anglican Maori Club
Wellington

Although this club bears the name of a religious denomination, it is open to anyone, irrespective of tribe, nationality or creed. There is no subscription fee and no age barrier.

Members learn such items as the poi, haka, waiata Maori, patere, oratory in Maori, choral singing and other Maori items. The club assists charitable institutions and frequently gives public performances free of charge to assist such organisations as schools and churches. Last year it assisted, among many others, the Salvation Army, the Presbyterian Church, the local Dickens Group, the Rotary Club, the United Nations Club, and the Colombo Plan Students Association. Among its activities so far this year are a welcome to Mr Ian Hunter, Director-General of the Commonwealth Society and another to celebrate the Golden Jubilee of the Mangaroa School.

At the time of writing the club has over a hundred members. Among its members are a number of Pakehas and also a number of Colombo Plan Students. The President of the University International Club is an active member and he encourages overseas students to attend Club practices in order that they may

acquire something of our culture before their return to their own countries.

The Maori Purposes Fund Board, recognising the work that the Club has done, recently made a grant of £100 to the Club's piupiu and uniform fund, and the Club has 60 piupius on order.

Meetings are held every Wednesday evening at Ngati-Poneke Hall, Lambton Quay, Wellington. From 7.30 p.m. to 8.15 p.m. there is a special class for learners, and from 8.15 p.m. to 10.15 p.m. the whole Club takes part.

Patron: Mr J. K. Hunn, Secretary of Defence.

President: The Rev. K. M. Ihaka.

Secretary: Mr Noel Cameron.

Leaders: Mr Don T. Manunui for boys, and Miss Colleen Whakatutu for girls.

Ataahua Methodist Maori Youth Club
Auckland

Although this club is associated with the Methodist Church, membership is open to all people, irrespective of religious denomination or race, who have a genuine interest in Maori Culture.

The Club provides concerts for charitable organisations and occasionally accepts contracts

for conventions, socials or visiting tourist liners. Weekend trips away have been on the increase this year, and more emphasis is to be placed on competition work in the future. At present there are 40 members. Annual subscription is 10/-.

A 20–25 page magazine is produced quarterly, and contains notes, opinions and articles on Club activities and on Maoritanga in general.

Meetings are held every Monday evening in the Methodist Maori Mission Centre, 8 Airdale Street, Auckland, C.1, opposite the Town Hall.

President: Mr Taima Ngarimu.

Maori Culture Leader: Mr Napi Walker.

Address for correspondence:

The Methodist Maori Mission, 8 Airdale Street, Auckland, C.1. (Telephone 20–981.)

Bulls Anglican Maori Club
Bulls

This club, which was formed two years ago, is open to everyone, regardless of religious denomination, race or age. The club takes part, on request, in any organised functions held in the district.

Practice nights are held once a week in the local hall; there are also other activities, such as ping pong. There is a senior and a junior group, each with about 25 members.

President: Trevor Hammond, Fagan Street, Bulls.

Te Haraweihana Maori Youth Club
Te Araroa
East Cape

The 30 members of this club belong to the Salvation Army. Meetings are held every fortnight at Te Araroa, and activities include action songs, hikes, socials and lessons in such things as first aid.

During the last couple of years, the Club's trips away from home have included two visits to Wellington and one to Opotiki.

Secretary: Captain Sam Medland (Kapene Hamuera Meterana), Te Araroa.

A message to secretaries of Maori clubs: if your club has not yet sent in details of its activities, please send us a note so that readers can know about you. Te Ao Hou's address is: P.O. Box 2390. Wellington.

?

A new Maori community hall has been opened in Marton. Named ‘Kotahitanga’, it is the result of many years of fund-raising efforts by the Maori people of the Marton district.

Tokerau

Eru Pou, Graham Latimer, Waata Tepania.

Auckland

Not yet selected.

Waikato-Maniapoto

Mick Jones, Eddie Heke, Dennis Royal.

Waiariki

Harry Rogers, Jack Boynton, Bill Maxwell.

Tairawhiti

Sir Turi Carroll, Henry Ngata, Arnold Reedy.

Aotea

Pei Jones, Charles Bailey, Rei Bailey.

Ikaroa

Rangi Tutaki, John Bennett, Steve Watene, M.P.

Te Waipounamu

Vernon Thomas, Whitu Pitama, Bob Whaitiri.

One of the first acts of the new Council when it met in Wellington from June 12th to 14th was to re-elect Sir Turi Carroll as President, a position he has held with distinction since the inception of the Council. It was also decided at this meeting to appoint a Vice-President. Mr Pei Jones was unanimously elected.

Financial Matters

Like most voluntary organisations, the Council has to find its own finances and some time was spent at the meeting in discussing this perennial topic. Last year each District Council was levied an amount equal to £5 for each Maori Committee in its district. This year, each District is to bear the same amount of levy, but a search will be made for other sources of finance. To do its work effectively, the Council needs an income of about £5,000 though what it has received so far has been far short of this.

The two major subjects dealt with at the Council's meeting were land and education.

Council's Attitude to Maori Land

The Council has already asked the Minister of Maori Affairs for a survey of Maori land. At the present time we have only a vague idea of how much land remains in Maori title, how much of this is lying idle, how much could be developed, and so on. Broadly, the Council's attitude is that Maori land should be retained in Maori hands and used for the direct benefit of the owners. The Council opposes anythings that will make it easier for the land to slip through the owners’ fingers, but it favours every move that will encourage Maoris to use their land in the most efficient way possible.

Committee to Examine Land Problems

A special Committee to deal with land problems has been set up by the Council. It is going to take a long look at Maori land and will try to find ways out of the present difficulties with titles, financing development, and so on. It hopes to be able to make suggestions that will preserve Maori land for the future generations but, at the same time, will make it easier to bring it into full production.

Education

It is so important for our young people to go further with their education that the Council has decided to give this the highest priority in its work. Many of our young men and women have the intelligence to do work that pays better and is far more satisfying than some of the jobs they have. All they lack is the education that would open so many doors that now remain closed to them.

There are two sides to the Council's work for education. First, it must keep on pressing the Government to do more to make the schools better places for Maori pupils. Moves towards smaller classes, remedial teaching of English and other progressive measures are likely to be of benefit, but there are still serious gaps in the education system. It is probably safe to say, for instance, that almost all teachers in New Zealand schools will have Maori pupils in their classes at some time, yet how many of the Training Colleges teach anything about the special problems of Maoris and how they may be handled.

The other side to education where the Coun-

cil can help is amongst parents. The Council hopes to be able to work with the Maori Education Foundation and the Maori Women's Welfare League in a joint programme that will focus attention on the part that the community plays in educating its young people.

Many Remits

The Council had over fifty remits to deal with when it met in Wellington. They included subjects such as the overloading of school buses, many different land matters, the conservation of shell fish, built-in furniture for new homes, Maori radio and TV programmes and many others. These remits come from Maori Committees and Executives through the eight District Councils. If the remits are accepted they have the backing of the whole Council when they are passed on to the Government or to other authorities.

Assistance in Northland

As well as providing a way for the people to put their views to the Government, the Council also can help Government Departments when they have matters to put before the people. At the last meeting, for instance, the Department of Industries and Commerce sent a representative to talk about the Regional Survey of Northland which will soon be started. This is a survey that could lead to substantial improvements in farming and to new industries being established in Northland. The Tokerau District Council has invited the Department to its next meeting and officers of the Department hope to get the views of all the people of the district in the course of the next few months. The Council is naturally anxious to help anything that may lead to more jobs being available and better opportunities for Maori farming.

Boy Scouts and Girl Guides

The Council has also been addressed by the Chief Executive Commissioner of the Boy Scouts. Both the Boy Scouts and the Girl Guides would like to have more Maoris in their ranks and they have invited our District Councils to make contact with the local Scouts and Guides organisations.

Teaching Maori
to Adults

by Koro Dewes
Extension Lecturer,
University of Auckland

There are many idealistic and sentimental discussions about the Maori language which are of little practical use to the teacher in the field. There is no doubt that adult students are showing more and more interest in Maori language, society and culture, and it is therefore important that there should be discussion on the various principles involved in teaching any language successfully —the methods, reading lists and suggestions for scope of courses.

Single-mindedness is given to teaching by having in mind clear goals, by offering syllabuses, by clearly outlining principles and methods. Many teachers would welcome ideas on what to teach and how to put it across, for at the present time many of them are forced to rely on trial and error.

Some Problems

Because of local variations in idiomatic expression, in vocabulary and in the pronunciation of some words, some teachers argue that there is no such thing as standard Maori. On what basis then do we correct translation and essay work? Do we base standards on the revised Maori Bible, Grey's ‘Nga Mahi a nga Tupuna’, Ngata's ‘Maori Grammar and Conversation’, or the Maori that is spoken by the Maori elders of the district? I would recommend the Maori Bible, and in conjunction with it the correct idiomatic language of local elders.

Some argue too that far too many transliterations are being included in Maori speech —that the Maori which ought to be spoken is ‘pure’ Maori. ‘Pure’ Maori as such can only be spoken on the marae or on ceremonial occasions where the language is formal and highly specialised. It must be realised that Maori as a living language must undergo change; some words are borrowed and others become obsolete.

It is relevant too to mention the contentious point regarding the marking of long vowels, either by the use of the macron, or by doubling the letter. Some advocate that they be not marked at all, as for example in the revised Maori Bible. I do believe that for beginners and for those whose knowledge of written Maori is marginal indeed, the marking of long vowels is an important and convenient teaching aid. Of the two methods I prefer the use of the macron. Once greater facility in the use of the language is achieved, the macron can be dispensed with.

A Language Certificate?

Teachers of the Maori language are in short supply, not only in the schools but also for adult classes. One way of overcoming this would be to institute a language certificate in Maori. A course of this kind would also extend the knowledge of those interested in Maori language, society and culture, and it would provide a basis for the understanding of Maori attitudes and values. To make such a course a living one, teaching would have to be mostly in Maori. Aspects which emphasise the promotion of understanding could be conducted in English.

Suggested Framework For an Adult Education Course

The subject matter could be studied under the following headings:

Language: Elementary, intermediate, advanced, marae etiquette.

Maori Arts: Action songs, stick games, poi and haka.

History, Society, Culture: Before 1840, after 1840, contemporary.

Maori Crafts: Weaving, carving, kowhaiwhai, tukutuku.

Maori Food

The contents of a two or three year course could be as follows:

Sessions

Teaching Techniques

The co-operation of the student is the

greatest ally in teaching Maori. At each stage one must show him that he is succeeding— proceed at such a rate that he does succeed— make it live so that he gets a kick out of it. Interest may be aroused and maintained by varying teaching techniques, individual research and talks, visiting speakers, letter writing, discussions and by the presentation of a well-balanced programme of language, society and culture.

Such an approach needs energy, patience, persistence and good teaching techniques, bound together with faith in the students.

Comments on Language Study

Local diction. A teacher of Maori must have a fair knowledge of local speech, colloquialisms and dialectal variations, and be able to differentiate between slovenly Maori and the correct idiomatic Maori of the tribe. Dialectal variations, such as synonyms in vocabulary exercises, variations in expression and pronunciation, can be taught as the lesson progresses.

Direct Method. This is the best of all methods, the students modelling their speech on the teacher's. At all times his enunciation and idom must be clear. In every session this may take the form of five minutes' spontaneous and brisk conversation, oral reading, oral comprehension, recitation and vocabulary exercises, prepared talks and dictation. Another method that I use when working from a set textbook is to issue all instructions in Maori—by speaking slowly and repeating what is required several times, if necessary using sign language at the same time.

Vocabulary. All new words must be heard, spoken, seen and spelt. Every lesson is a vocabulary lesson, though at the beginning of each session five minutes must be set aside for revision exercises based on learnt vocabulary and for the introduction of new words. I suggest that this time be used also for the introduction of dialectal variations and colloqualisms, e.g. motuka (motoka—East Coast); enei (wenei — East Coast, weneki — mid-North Island); mauria—haria; kei roto i te wai—kai ro wai; riwai—taewa—parareka. Most words are more readily appreciated in whole sentences, phrases or passages which may be memorized. Proverbs or whakatauaki with brief explanatory notes could be used for this purpose also, for example at the end of the lesson or in the discussion period. Note though that frequent revision is very important.

Dictation. Much attention must be given the mechanics of written Maori. It is essential to do this before serious translation and writing is attempted. Connected prose can be given periodically, but it is wise to present isolated sentences, using learnt vocabulary, in each teaching session during or after the vocabulary period. They may also be used to illustrate or introduce a new rule and to reveal such common errors as the linking of prepositions and articles (i/te); the linking of the particle ‘a’ and prepositions with the personal pronoun ‘ia’ (a/ia) (i/a/ia); passive terminations and causative prefix disconnected from their bases (karanga-tia, whaka-hoki); omission of particles ([ko] te mea nui ke), and prepositions and articles (ki runga [i] te [i/te] whare). Dictated prose may be either the teacher's own compositions, excerpts from suitable books, or else corrected paragraphs from the work of students.

A typical dictation lesson may take the following form. The teacher reads the extract twice then students begin writing on the third reading. Students read the sentences while at the same time the teacher writes the piece on the blackboard, then students mark their own work, passing it afterwards to a neighbour for checking. There may be a group reading of the extract, and if suitable students may memorize or translate it.

Translation. This must be taken regularly at all stages, the quantity and quality varying with the class. As with dictation, sentences should cover the vocabulary and grammar taught at each stage. For elementary classes, translation work is best confined to sentences or simple connected prose. The following procedure may well be adopted by advanced classes: read the passage several times to understand it and to get the spirit of it, and underline any difficult word and link it with some stem or root. Do not translate word for word, but translate whole thoughts or sentences. Choose the best word possible to convey the spirit of the original into the receiving language; do not be tied to specific words so long as the meaning is transmitted into the receiving language. Beware of flowery language; use natural English. Do not translate into the work something that is not in the original. In Maori, particles should not be omitted or inserted in incorrect places.

Grammar. Should be introduced as the need arises. Do not always insist on the logic being understood before the construction is used, as

very often the logic behind a grammatical approach is seen quite some time after the operation has been mastered. Teachers who are not fluent in oral Maori generally put their faith in the maximum use of grammar. ‘No substantial transfer of grammatical knowledge to written or spoken English [Maori] is proven.’ (Post Primary syllabus, 1955—p. 11.) However, the teacher will achieve most through methods in which he has confidence.

Comprehension. Plenty of oral and written comprehension is recommended. On a selected passage there may be based comprehension questions, extracts for dictation and memorization, vocabulary exercises, parts of speech (grammar, etc.) and passages for translation.

Composition. Subject-matter of essays must appeal to students' natural interests; weekly events or local history with which they are familiar are among the subjects which may be suitable. At first, the teacher may have to demonstrate to beginners how to express in Maori a few plain facts briefly, clearly, concisely and accurately. Reading and discussions would supply the necessary background to a topic. The following procedure might be adopted: jot down all ideas as they occur, rearrange in sequence, write best literary Maori naturally and sincerely. Neat writing and setting out are essential; watch spelling, omission of particles and prepositions, etc.

Marking written work. A variety of marking methods are essential: tick, initial or an encouraging comment, or an assessment.

Corrections. These can be gone over with each student once in a while (though this may be impracticable with a big class). However, the study of corrections will be a valuable means of revision for the student.

Exercise books. One for Maori history, society and culture; one for vocabulary, model sentences, dictation pieces for memorization, corrected passages, essays proverbs, etc.; one as a work book for translation work, etc.

Teacher's notebook. As the human memory is not infallible, it is advisable to keep a teacher's notebook in which may be written such things as local district idioms, colloquialisms for elimination in written work, common grammatical errors, vocabulary notes, students' weaknesses, copies of short revision tests, and certain expressions for memorization.

Mr Dewes added a most useful bibliography to this article. Unfortunately lack of space makes it impossible to publish it here, but it will appear in a later issue of ‘Te Ao Hou’.

?

One of the main topics at this year's conference of the N.Z. Federation of Maori Students, held last May in Wellington, was the contribution which Maori culture can make to modern New Zealand society, and the practical steps which must be taken to bring about a wider appreciation of our cultural heritage.

In particular, remits passed at the conference urged a greater emphasis on the teaching of Maori studies and the Maori language in all schools and Teachers' Training Colleges. The conference also asked the N.Z.B.C. to consider devoting greatly increased time on radio and TV to items of Maori cultural interest.

Eddie Durie was elected the new president of the Federation, Mac Burt as secretary and Ari Paul as treasurer.

It was interesting to see that a large number of those who attended the conference where non-Maoris.

Tamihana the King-Maker

by L. S. Rickard
A. H. & A. W. Reed, 25s
reviewed by Pei Te Hurinui Jones

‘Tamihana the King-maker’ is a valuable contribution to New Zealand literature, and all the fine things that have been said about the author, L. S. Rickard, are well deserved. Mr Rickard has been painstaking in the gathering of the material for his book, and in his writing he has made an excellent and scholarly job of it.

The Maori King Movement and the part Wiremu Tamihana played in it is well treated, and the author's statement that ‘The King certainly served as a rallying point for the disaffected, but his existence did not cause the wars,’(page 77) will be received by the Maori people with approval.

Greedy Settlers

Governor Gore-Browne's actions, when compared with those of Wiremu Tamihana, do not show up in a good light. Likewise all those occupying responsible positions in the Government and the settlers who ‘gazed with greedy eyes at the empty spaces …’(page 81).

Archdeacon Maunsell—the beloved ‘Manihera’ of the tribes, who made such a wonderful translation into the Maori language of the Old Testament in the Waikato tribal dialect—comes to life as a cultured Christian gentleman. Quoting from the ‘Richmond-Atkinson Papers 1, page 658,’ the author quotes an extract from a letter from Maunsell in which he (Maunsell) declared that ‘he would, as he put it, “have taken the King by the hand,” given him any help with any legal adviser he might have chosen …. He would have tried to support the mana of the Chiefs and of Waikato.’

The account of the visit of Governor Gore-Browne to New Plymouth in March 1859 which was the prelude to the sale of the Waitara block by Teira is plainly told by the author. He correctly describes it as ‘one of those turning points in history’, for this sale finally led to the outbreak of the first Taranaki War.

The author takes his courage in both hands, and when it is a case of apportioning blame for the outcome of various actions by men holding high positions in the Government of the day he brings out the facts clearly and gives judgement without equivocation. For instance when discussing the Waitara purchase and its validity he describes Donald McLean, the Chief Land Purchase Commissioner, as having ‘played a less conscious and even less honest part … when his advice would have been most useful to the Governor, McLean kept silent. One has the uneasy feeling that the Chief Land Purchase Commissioner was acting the part of Pontius Pilate.’

Callousness of The Government

When reading Mr Rickard's account of the various incidents which finally led up to the unprovoked attack on the small pa at Waitara on 17 March 1860, I was deeply moved by the callousness of the Government and the men in high places of that time. The events which finally led up to the invasion of Waikato by Government troops followed remorselessly on the attack on Waitara and the siege of Pukerangiora in March 1861 by troops under General Pratt.

A Declaration by the Governor to the natives assembled at Ngaruawahia, dated 21 May 1861, was the dire portent of coming hostilities in Waikato. The writer closely examines the contents of this Declaration. After some preliminary remarks as to what he describes as a document with ‘numerous flaws in it,’ he comments that a statement in the Declaration that ‘the law guaranteed freedom and security … must have seemed particularly rich to the better informed Maoris who were well aware that the former Chief Justice, Sir William Martin, had declared that the Government's actions over the Waitara [purchase] was unlawful' (page 107.) The document also contained this declaration: ‘that every man was to allow roads and bridges to be made on this land when required by lawful authority.’ and the author comments on this as follows: ‘As the Maori had no share in any lawful authority, that would mean whenever the Pakeha chose.’

Good for Maori Morale

It is very good for the Maori morale to have so much of the history of past Pakeha misrule brought out into the open, and by a Pakeha. Mr Rickard's book deserves to be widely read.

There are a couple of points of spelling which may be mentioned.

‘Pohipohi’ on Pages 29 and 47 should be spelt ‘Pohepohe’. Pohepohe was Wiremu, the

King-maker's father-in-law. The mis-spelling in this case was made by the writer whom the author quotes.

The second name of the King-maker in all Maori writings including his own family records is spelt ‘Tamehana’ not ‘Tamihana’. This spelling readily identified him from Tamihana, the son of Te Rauparaha, who was a contemporary of the King-maker.

Maori Proverbs

by A. E. Brougham and A. W. Reed
A. H. & A. W. Reed, 12/6
reviewed by Bill Parker

From almost the earliest period of settlement, Pakehas have shown considerable interest in the proverbs of the Maori people. Sir George Grey's ‘Ko Nga Whakapehapeha Me Nga Whakaahuareka A Nga Tupuna’ is the principal published source of Maori proverbs. The Rev. Richard Taylor's ‘Te Ika A Maui’ duplicated and added many more to Grey's collection, and further contributions have come from William Colenso, Judge F. H. Smith, S. Percy Smith, Elsdon Best, James Cowan, Raymond Firth and others. In more recent times Maori writers—the Rev. R. T. Kohere in ‘Te Konae Aronui’, H. T. M. Wikiriwhi and the Rev. K. M. Ihaka in ‘Te Ao Hou’, John Grace in ‘Tuwharetoa’, Leslie Kelly in ‘Tainui’, J. H. Mitchell in ‘Takitimu’, and others—have at least come up with illuminating comments to throw more light on a number of these proverbs.

Will Have Wide Appeal

Aileen E. Brougham and A. W. Reed, in drawing from all these published sources, have cast their net widely and produced a useful, compact, pocket-size book of 135 pages, which will have a wide appeal to students, teachers and lovers of our beautiful Maori language. There should be a place for it in every home, for any publication which gives the non-Maori speaking person, whether Maori or Pakeha, access to this part of New Zealand's cultural heritage is to be welcomed. Its price of 12s 6d is not excessive.

There are many proverbs that praise foresight, preparedness, provision for the future, thrift, alertness, watchfulness, bravery, leadership, agility, diligence, perseverance, industry, neatness, tidiness, beauty, poise, self-reliance, responsibility, generosity, stability — proverbs that scorn laziness, idleness, clumsiness, carelessness, thoughtlessness, wastefulness — that frown upon lack of planning, trusting to promises, inhospitality, gluttony—that ridicule aimlessness, indecision, procrastination, neglect—that rebuke inattention, grumbling, greed, boasting, cowardice — that caution against hidden thoughts, undeclared intentions and false externals.

Many proverbs which have fallen out of current use because some of their allusions have become obscured, have been resurrected in this compilation; on the other hand, it is a pity that some which are still widely used have not been included. They all have their origins in a bygone age it is true, but many of them have peculiar aptness in our time and are still quoted to add colour and drama to the thrust and parry of verbal encounters on many a marae.

The authors of this book first quote each proverb in Maori, then give either a literal or a free translation in English, then follow this up with an interpretation. Wherever possible, they add to this a description of the circumstances which gave rise to the original utterance. This method is exceedingly helpful, to students in particular.

Some Questionable Interpretations

Not that all of the translations, descriptions and explanations are always correct, clear and adequate. For example, on page 38, the proverb ‘Ka mahi te tamariki wawahi tahā’ is translated as ‘Well done, children who break the calabashes!’ The explanation which follows is, ‘A saying applied to a man who deliberately injures his relations, and is likened to mischievous children who break their parents’ calabashes.' But in their translation, the words ‘well done’ are an interpolation; they are not in the original, neither are they implied, and the translation should simply be, ‘The calabash-breaking children are at work’. Furthermore, this reviewer has often heard the great Maori leaders of this century (Ngata, Pomare, Buck and others) being affectionately referred to as calabash-breaking children—that is, as agents of change who broke new ground to come up with new policies and new innovations to improve the lot of their people. So although this proverb may originally have been used as a term of censure, it is not used only in this way; it is often used in a complimentary sense.

On page 80 ‘he po tutata, he ao pahorehore’

is not followed by a translation as is the case with most of the other proverbs quoted, but by an explanation: ‘at night all are assembled, by day all are scattered.’ My translation is ‘near at night, vanished by day.’ The meaning of this is that resolutions made in the evening often fade on the morrow. This is also the meaning of a more commonly used proverb which is not included here: ‘he ahiahi tukaha, he ata pahorehore.’

Much Consultation Necessary

I have not the space to point out all of the isolated inadequacies in the translations and explanations given in this collection. One hopes, however, that when the time comes for a new edition, the authors will go for advice to as wide a range of people as possible; it would be particularly useful to consult authorities from the various tribes. Only in this way could an adequate and comprehensive collection be made.

Nevertheless this is a distinctly useful book, coming as it does at a time when there are many signs that interest in the Maori language is increasing.

Proverbs contain much of the wisdom of our ancestors; they express universal truths and eternal values that we, their descendants, should be ever mindful of. These messages from the past and from our dead have a special significance in setting our sights on the hazardous pathways of the twentieth century.

Wild Honey: Poems

by Alistair Campbell
Oxford University Press, 19/-
reviewed by James K. Baxter

It is a sign of the breaking of barriers between New Zealand and England—the falling into disuse of the old fallacy of condescension towards ‘colonial’ culture—that the Oxford University Press has published yet another book of verse by a New Zealand poet. Enough good poems had been written here ten years ago to warrant overseas publication; but English publishers had not yet changed their habits of thought. The Oxford University Press is to be congratulated on its timely and positive move, and, in the case of Mr Campbell's book, on a superb format and cover design.

Mr Campbell has suffered perhaps from being regarded as pre-eminently a poet of youth—the power, glamour, and legendary invulnerability of youth. It was this quality in his work which made him our most popular poet. The poems deserved it; but that's beside the point. People have always wanted poets to be undomesticated creatures, sensuous though not sensual, survivors from Eden, myth-makers, fated to die young. The poets disappoint them. In Mr Campbell's case, after a long period of hibernation, he began to write different poems —stripped, hard, ironical poems, relying on structure rather than glamour to carry the mood—

‘Sometimes the weather clears and far below I see the plains—what brought us to this height?

The bones of fallen climbers shine like snow,
And I secure each foothold as I go.
‘In my exhaustion it has sometimes seemed
That we were climbing up the face of God,
And that the water falling on us streamed
From His eyes — but I woke and knew I dreamed,
‘And wept bitterly, though I hid my tears,
Pretending to be gay when I despaired …
My children climb the mountain unawares
As eagerly as up a flight of stairs …'

I quote these lines from ‘The Climber’, a poem of Mr Campbell's second period, as good as any he wrote in his first, not excluding even the magnificent and well-known ‘Elegy’. Among new material, there is also the sequence ‘Sanctuary of Spirits’, written originally for radio, in which Mr Campbell makes a mainly successful use of episodes from the career of Te Rauparaha. Any reader interested in a modern handling of Maori themes should buy the book and read it.

?

A farewell evening for Miss W. E. Pariare of Tauranga, who recently retired after four years as a Maori Welfare Officer, was held last May at the Judea Pa, Tauranga.

Miss Paraire took up welfare work at the instigation of the late Dr Maharaia Winiata. She worked with the post office for 14 years before this and during the last war she served five years with the W.A.A.F.

As a welfare officer she cared for nearly 500 families from Katikati, Matata, Matamata and the Tauranga area.

She was also interested in forming women's welfare league branches in Rereatukania, Athenree, Okauia, Bethlehem, Waitao, Wairoa and Merivale.

Mr Epe Porma Wiki Tahi

Mr Epe Porma Wiki Tahi, a rangatira of Ngapuhi, died last June at Rawene. He was believed to be aged over 90.

He was the last survivor of a party of 30-odd Maoris who went to London to King Edward's Coronation. Immediately after the ceremony Mr Tahi ran back from his group and sat briefly on Edward VII's throne; this incident caused much amusement and comment at the time.

Mr Tahi, a bachelor, lived at Omanaia for most of his life, and farmed and worked in the bush. He took part in the ‘dog-tax war’.

His parents gave the land for the Omanaia School and Mr Tahi was one of its first pupils 82 years ago.

Mrs Kurauia Keepa Tahuriorangi

Mrs Kurauia Keepa Tahuriorangi died last May at her home at Mourea. She was aged 80.

Mrs Tahuriorangi had no children of her own, but brought up a number of children belonging to close relatives. Her husband, Mr Tiakiawa Tahuriorangi, a leader of Ngati Pikiao, died nine years ago.

Mrs Tahuriorangi was active in Maori communal affairs, and up to the time of her death she took an active part in preparations for the opening of the new dining hall, Manawakotokoto, at Taheke, in May.

She was the last surviving member of a famous concert party which toured America in the early 1900s.

Mrs Tahuriorangi, who had an expert knowledge of waiata and patere, had recently recorded many of the old Arawa songs. These recordings will be preserved in public archives.

The tangi was held at Kahumatamomoe meeting-house, Mourea.

Mrs Mere Taiamai Amohau

One of Whakarewarewa's best known guides, Mrs Mere Taiamai Amohau, aged 69, died last May in Rotorua.

The mother of two sons and two daughters, Guide Mere guided visitors around Whakarewarewa for almost half a century, beginning this work at the age of 20.

Mr William Kingi Tukapua

Mr William Kingi Tukapua died last March at Woodville, aged 75.

Mr Tukapua was a past chairman of the former Wanganui City Tribal Committee, and later took a valued part in the activities of the Wanganui City Maori Committee. He was also a member of the Catholic Maori Club.

The funeral service was held at the Kawiu Pa, and this was followed by another service at Aramoho conducted by Sir Eruera Tirikatene.

Mr Tukapua is survivied by a wife at Castlecliff, Wanganui, and six children at Wanganui, Levin, Woodville and Waverley.

Mr Uerangi Tihirahi

Mr Uerangi Tihirahi, a widely respected elder of Turangawaewae, died last June at Turangawaewae, at the age of 78.

Mr Tihirahi, who is survived by his wife, gave many years of devoted service to the King Movement. Under King Mahuta he helped with the formation of the brass band at Turangawaewae, and continued his interest in the band and its members under King Koroki.

Mr Te Amo Kapene

Mr Te Amo Kapene, who was believed to be aged 106, died last July in Wairoa.

He was the son of one of Te Kooti's lieutenants.

Mr Kapene spent his life in the Awamate district. He vividly remembers talks with Te Kooti, life in huts constructed of totara and raupo, and conditions in the very early days in Wairoa.

He assisted his father, who had a large holding at Aranui, near Awamate, and spent most of his adult life in scrubcutting, bush-felling and other agricultural activities.

Mr Kapene's health remained excellent until recent weeks, and it was only during the past few years that he gave up riding his horse about his farm.

He had 14 children, several of whom predeceased him, about 44 grandchildren, and 22 great-grandchildren.

More than 100 people from all over the Wairoa district attended the tangi at the Taihoa marae.

Mrs Totorewa Kawiti

The death occurred last July at Waiomio, near Kawakawa, of Mrs Totorewa Kawiti, the wife of the late Mr Riri Maihi Kawiti, a leader of the Ngapuhi tribe and paramount chief of the Ngati Hine sub-tribe.

Mrs Kawiti was aged 61.

Both Mr and Mrs Kawiti were descended from the great warrior Kawiti, who fought against the British at Ruapekapeka Pa.

Mrs Kawiti died at her home shortly after returning from a meeting of mourning for her husband, who died last February.

The tangi took place on the Waiomio marae and was attended by hundreds, including a party from Whakatane.

Mr Koma Teomaka Tapsell

Mr Koma Teomaka Tapsell died at Rotorua last April, aged 81.

He was the younger son of Retreat Tapsell and a grandson of the original Captain Tapsell, a famous early Pakeha settler in the Rotorua district.

Mr Tapsell was a returned serviceman of the first World War, having fought at Gallipoli.

He is survived by his wife Enid, who is a Justice of the Peace and a city councillor, and by five sons.

Mrs Raiha Waitohi Moerua

Mrs Raiha Waitohi Moerua died several months ago in Hamilton hospital. She was aged 70.

She had been living at Ngaruawahia with her grandson, Mr Te Manuao Moerua.

Mrs Moerua, who was well known among the Waikato-Maniapoto tribes, was a descendant of Te Whata Tuara, and belonged to Ngati Te Kanawa and Ngati Huiao of Maniapoto. She had four daughters, nine grandchildren and two great grandchildren.

Mrs Margaret Graham

Mrs Margaret Graham, also known as Te Wharetoa Tiniraupeka, died last June, aged 99.

Born at Tarawera in August, 1863, she was one of the few survivors of the eruption of 1886.

Mrs Graham knew Te Kooti, the founder of the Ringatu faith, of which she was an adherent for many years. She claimed to be the only person living who knew the whereabouts of Te Kooti's grave.

She had an expert knowledge of history and genealogy.

Mrs Graham spent most of her life in the Rotorua and Bay of Plenty districts. She had been blind for 30 years.

Although she had no children of her own, she brought up 15 adopted children.

Mrs Pe Awhimape Broughton

Mrs Pe Awhimape Broughton died in Hastings last June, aged 72.

Mrs Broughton was the wife of the late George Broughton. During most of their married life they lived in Hawera. Mr Broughton died some 25 years ago.

Mrs Broughton was a daughter of Mr Ned Kershaw, whose grandfather, a Pakeha, fought in the early Maori-Pakeha wars. Her mother was born in Hawkes Bay.

A highly respected member of the community, Mrs Broughton worked hard as a member of the Women's Tribal Committee.

She is survived by seven children and more than 30 grandchildren.

Mrs Jane Hoana Ihaia

Mrs Jane Hoana Ihaia died at Rotorua last April, aged 65. She was buried at Rotoiti.

A teacher for 35 years, she taught in many parts of the North Island. During a colourful career she was connected with many sporting activities, welfare and Maori organisations. She was a daughter of Maria Topia of the Whakatohea tribe, Opotiki, and her father belonged to the Ngati Whatua people of Dargaville.

Among many other projects, the late Mrs Ihaia was involved in the running of the war effort organisation at Opotiki which raised £1000 for Maori returned servicement. She also helped with the raising of funds for the building of the model pa at Rotoiti which was opened in 1960.

She is survived by her husband, Mr Peter Ihaia.

Mrs P. P. Parata

Mrs Phyllis Pipiriki Parata died last July in Rotorua, aged 86.

A member of the Ngai Tahu tribe, she was born in Otago.

In 1912 she came with her husband, the late Mr Thomas Parata, to a farm at Kaharoa. Driven off the farm four years later by bushsickness, Mr and Mrs Parata went to live in Rotorua, where Mr Parata worked in the State Forest and later as greenkeeper for the Rotorua Golf Club.

Mrs Parata was a life member of the Rotorua Ladies' Golf Club, the Arawa Women's Bowling Club and the Rotorua Croquet Club, and until recent years she was a keen indoor bowler. She was also a keen follower of rugby.

She is survived by two sons, Mr Hunter Parata, Rotorua, and Mr Heke Parata, Wellington.

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

Art

Only articles on art are listed. Many illustrations, drawings and photographs of pieces of art have been published as isolated items, but there are so many of these that it is not possible to index them.

Contemporary Artists and their Work

Traditional Arts and Crafts, also early European Art portraying the Maori

Books

Customs

See also under ART, FOOD, HISTORY, LITERATURE, MUSIC and TRADITIONAL STORIES.

Education

Maori Education Foundation and Education Committees

General Educational Topics

Play Centres and Kindergartens

Schools and Students

Farming

See also under PLACES.

Food

Gardening

See also under CUSTOMS.

Health

History

See also under CUSTOMS, LITERATURE and PLACES.

Housing

How To Do It

Land

Literature

See also under HISTORY, MUSIC (Action Song, Poi and Haka), POETRY, SHORT STORIES and TRADITIONAL STORIES.

Miscellaneous and General

Movements and Organisations

See also under EDUCATION and RELIGION.

‘Leadership Conferences’ and Student Organisations

Maori Battalion Assn. and Hokowhitu-a-Tu Assn.

Maori Women's Welfare League

N.Z. Maori Council

Music

See also under RECORDS.

See under LITERATURE for texts of songs other than action song, poi and haka.

Action Song, Poi, Haka

Popular Entertainers

Traditional Music

Personalities

See also under ART, PLACES and SPORT.

Articles are listed in alphabetical order according to the surname of the person concerned.

Places

See also under HISTORY and RELIGION.

New Zealand

Overseas

Poetry

See under LITERATURE for traditional poetry.

Poems are listed under their author's surname.

Records

Religion

See also under PERSONALITIES.

Short Stories

All these stories are by contemporary writers. Some could be more stricly described as reminiscences.

Sport

Traditional Stories

See also under LITERATURE.