Te Ra Motu

Mrs Te Ra Matekino Joseph Motu, eldest child of Hera Te Aorere Kingi and Anaru Eketone of Waikato-Maniapoto tribes, died recently.

Mrs Motu was a foundation member of her local branch of the Maori Women's Welfare League at Te Kumi, Te Kuiti. She was the first district council president for Maniapoto in which there were 22 branches with a membership of 400.

With the late Mrs Francis Paki, of the Waikato district council, she helped to form the national body of the league.

Mrs Motu was a leading member of the Ratana Church and received a badge of honour for 20 years' excellent service with the Women's Christian Temperance Union.

In 1962 she joined a delegation of Maori women to the world triennial conference in Melbourne of the Associated Country Women of the World as observer for the Maori Women's Welfare League.

Mrs Motu was admired for her methodical approach and conscientiousness in all she did. She was enthusiastic about arts, crafts, homecraft and gardening.

She is survived by seven sons and three daughters.

Ripene Matthews

Mrs Ripene Matthews of Tauranga died in August aged 52.

Born in Tauranga, she was the daughter of Kapene Rahiri, the paramount senior elder of the Ngatikahu, a sub-tribe of the Ngati Ranginui. Her mother, Henetie, was a descendant of Ruiha, an Arawa woman who married a Scottish nobleman.

Although she did not receive a higher education. Mrs Matthews always recognised the value of learning and strove to make use of every facility in this direction.

By much sacrifice and careful plannning she gave her children the very best opportunities, resulting in her adult children occupying positions including university lecturer. State registered nurses and successful business people. Her two youngest girls are still at College.

A member of the Church of Jesus Christ of Latter Day Saints, she devoted more than 25 years of her life to teaching in the church kindergarten and classes of teenage pupils.

Always working in the background of her church and public activities, Mrs Matthews was known to a wide circle of friends who were all affected by her love, service, duty, quiet modesty and pride in her work.

She is survived by her husband, five sons and five daughters.

Rima Mina-rapa

Several hundred Maoris gathered at Maruata (near Pehiaweri) to pay their last respects to the late Mr Rima Parata Mina-rapa who died in August, aged 93. He belonged to the Ngapuhi sub-tribe Ngati-hau.

Mr Parata Mina-rapa was a paramount chief of the Ngati-hau and spent most of his life at Maruata. He was loved and respected by both Maori and Pakeha.

He was well known, too, as an expert builder of stone fences, many of which can be seen today still standing on farms at Maungatapere, Ngararatunua and Maruata.

He was also a well-known bushman and at one time was the overseer of a team of workers who gave their services free to clean bush from land for occupation by Maori farmers from Pataua, Tahere and Waiomio.

As a foundation member of the Pehiaweri Maori Anglican Church he was known for his deep spiritual convictions and devotion.

Mr Parata Mina-rapa is survived by his wife Te Huihuianga, seven daughters, four sons and many grandchildren.

Emily Reweti

The death occurred at Auckland on 18 October of Emily Reremoana, second daughter of Te Niwa and Peeti Tumango Turoa of the Atihaunui a Paparangi tribe, Whanganui. She was

the wife of Leon Reweti and mother of Tracey, Derek, and Lee.

After a tangi at the home of her parents in Wanganui and a service conducted by Pastor Hodgkinson of the Seventh Day Adventist Church she was laid to rest in the Aramoho cemetery.

Victoria Tatana

The eldest daughter of the late Rangiriri and Martin Winiata of Levin, Mrs Victoria Tatana passed away on October 30, aged 64. She descended paternally along the Whatanui line from Erenora to Winiata of the Ngati Raukawa Tribe, and maternally from Mareti, chieftainess of the Tuwharetoa Tribe.

Educated at Levin, she learned the piano and was well known as an accompanying and dance pianist. As a vocalist, she toured Australia with a Maori Concert party.

A faithful follower of the Church of England, she served consistently, and once was the only woman attending a synod.

Mrs Tatana's many interests included Maori culture, repertory work, Maori Women's Welfare League and Country Women's Institute. She was one of the founders of the Maori Battalion War Memorial Trust in Palmerston North, while in later years she became a keen bowler.

Together with her husband, David Tatana of Levin, engineer and ex-Maori All Black, whom she married in 1926, she settled in Taupo in 1951. They created Taupo's first motel (Tumanako) and finally settled on Poihipi Road.

During her years in Taupo, Mrs Tatana set an example for her people by conducting her affairs in the Maori land courts with confidence and determination; understanding the laws governing Maori lands and their complications was second nature to her. She had the reputation for being an astute business woman.

Mrs Tatana is survived by her husband, two sons, two daughters and five grandchildren.

William Ferris

Many people in the Gisborne area were saddened to hear of the death of Mr William Mataara Ferris, son of the late James Paumea and the late Heni Ferris.

Coming from a well-known gardening family, Bill was admired as an enterprising and keen nurseryman. He started market gardening in 1950 with a quarter acre nursery. This grew to 4 ½ acres, and he planned to bring in another 1 ½ acres. He had a complete range of flower and vegetable seedlings, and sent them as far afield as Rotorua. Napier and Hastings. His well-known kumara plants were flown as far south as Motueka.

Mr Ferris experimented with modern equipment and techniques, giving a lead to many other nurserymen.

He employed four full-time and four parttime workers, and his son Dave who worked with him full-time is expected to carry on the business.

Ko Te Patunga o Te Kaiwhakaruaki

He ngārara anō tēnei, ko Te Kaiwhakaruaki te ingoa; ēngari tēnei i nui te mahi. Ko te mahi, he kai tangata; ko tāna māhi ko ngā teretere haere mai ki Tākaka, ki Motueka. Ka haere mai, ka hua ngā tāngata o muri kua tae ki ngā

 

The Killing of Te Kaiwhakaruaki

Here is another story about a ngarara. This one destroyed many men, devouring them in great numbers. Parties of travellers would take the road to Takaka and Motueka—they would set out, and those who stayed behind would

 

 

wāhi i haere atu ai; kāore, kua pau i te nanakia nei!

Ka haere atu nga teretere o Whakatū, o Tākaka, o Motupipi, ka ahu ki te rā tō; ka haere atu, ka tae ki te awa nei, ko te ingoa ko Te Parapara, kei reira te rua o taua ngārara—Te Kaiwhakaruaki. Ka kite mai te ngārara nei i te kai māna, kātahi ka whāia ake; kāore tētehi e ora. Ahakoa he ope nui, kāore tētehi e puta; ahakoa tekau, pau katoa, ahakoa e rima tekau, kāore tētahi e puta; ahakoa he kotahi rau tāngata, ka pau katoa.

Akuanei ka haere mai tētehi ope nō Arahura, ka haere mai taua ope kia kite i a Pōtoru rāua ko Te Koheta; ko Te Koheta nō tēnei motu, nō Taranaki, ki a Puketapu. Ka tae te rongo ki Arahura, kātahi te ope ka haere mai, ka tae mai ki Matarua. Ka noho e ope, kei runga ko Pōtoru; kātahi ka kōrerotia te kōrero mō te ngārara nei, mō Te Kaiwhakaruaki.

Ka whakarongo mai te toa o Ngāi Tahu. Ko taua tangata, ko tāna patu i tēnei ika i te kekeno, ko tōna ringaringa tonu; ka kī taua tangata, ‘Kia kotahi tonu tāku kuru, ka mate ia, e hira atu rānei ia i te kekeno, e, kotahi tonu nei te kuru, ko tēnā rānei e ora i a au?’

Kātahi a Potoru ka kī atu, ‘Kāti anō tāu patu, ko tāku; taihoa, kia tohea ngā tohe a Pōtoru.’

Kātahi ka tuaina te pohutukawa hei patu, kātahi ka tāraia ngā tokotoko. Kotahi rau mā whitu o te ope, kotahi rau mā whitu hoki o ngā patu o taua rākau. Kātahi ka haere te ope, ka tae ki Aorere, ka noho. Kei runga a Pōtoru: ‘E tama mā, te riri! te riri! kia manawa-nui! Akuanei, whakarongo mai. E tae kia hokowhitu hei matua-iwi, kia hokorima ki tētehi tāhapa ki tētehi tāhapa o te ara, engari kia ngaro, kia hokorima ki tētehi taha o te ara, kia ngaro; me tuku mai mā te matua-iwi e huaki, hei reira ngā tāhapa ka huaki. Ko tētehi: titiro tonu, e haere, e whai te hiku i tētehi, huakina e tētehi; kia mea te hoki o te hiku ki te koko i tērā, e hoki, werohia; ka pare ki tētehi, mā tētehi e wero.’

 

 

think that they had reached their destinations. But no, they had been eaten by this monster!

Men from Whakatu, Takaka and Motupipi who were travelling in the opposite direction, towards the west, would come to Te Parapara river. In this river was the den of this ngarara, Te Kaiwhakaruaki. The ngarara would see that there was food for him, and he would rush out to pursue them—not one would escape. If there were many men, still none would survive—if there were ten, they would all be eaten; if there were fifty, none would escape; even if there were a hundred men, all would be eaten.

After a while a party of travellers came from Arahura to visit Potoru and Te Koheta (Te Koheta belonged to the North Island, to the Puketapu sub-tribe at Taranaki). When the news reached Arahura the travellers set out, arrived at Matarua and rested there. Then Potoru told them all about this ngarara Te Kaiwhakaruaki.

One of the warriors of Ngai Tahu listened attentively to what Potoru said. This man was a famous seal hunter, whose only weapons were his bare hands. He said, ‘One blow of my fist, and this ngarara dies! Is he of more consequence than the seals that I kill with a single blow of my fist?’

Potoru said, ‘Never mind your method, let us follow mine; wait until we have tried Potoru's plan.’

Then they felled the pohutukawa tree to provide them with weapons, and they shaped the wood into fighting-staffs. There were three hundred and forty men in the party, and three hundred and forty weapons were made from the wood of that tree. They continued on their way, arrived at Aorere and rested there

Then Potoru stood up to address them: ‘To the fight, comrades, the fight! Be brave, be strong! Now listen to the plan. The main division of the army will consist of a hundred and forty men. As well as this there will be a hundred men on one side of the path and a hundred on the other side, but these divisions will be hidden and will let the main division attack first. Then the divisions at the sides will rush out to attack it. Watch carefully, and when its tail goes in one direction, you men on the other side must attack it. When the tail comes back to scoop you up, those on the far side must run forward and spear it—when the tail goes in one direction, the men on the other side must spear it.’

 

 

Ka whakaaetia e te rau-mā-whitu. Ka mutu a Pōtoru, kei runga ko taua toa patu kekeno: ‘Whakaaro mai, e te iwi! Kāore āku whiriwhiri mō tēnā ngārara, whakarongo mai! Māku tonu e tiki ki roto i te wai, hei reira māua riri ai!’

Kātahi ka whakaaetia e Pōtoru, ‘Ae.’

Ko te kupu ia tēnei—āna, a Pōtoru: ‘Waiho kia tohea ngā tohe a Potoru.’

Kātahi ka haere te rau-mā-whitu, ka tae ki te awa, ko te ingoa ko Te Parapara. Kātahi ka karanga atu a Pōtoru ki te ope kia noho ki raro, kātahi ka kawea e Pōtoru tētehi tāhapa, ka noho tērā; kātahi ka kawea tētehi tāhapa, ka noho tērā; kātahi ka kawea te matua-iwi, ka noho; oti rawa.

Kātahi taua tangata patu kekeno ka karanga mai, ‘Kua oti tō mahi?’

Ka kī atu a Pōtoru, ‘Kia mārama te titiro atu; e āhua kaha, tukua mai ki te ope.’

Kātahi te tangata nei ka kī mai, ‘Māku ia e titiro, otiia, kāore anō he ika kia ora i tōku ringa o mua iho, tae noa ki tēnei rā.’

Ka kī atu a Pōtoru, ‘Haere! Ko te kupu nō roto i te upoko o ōku tūpuna, haere!’

Ka kī atu hoki a Pōtoru ki āna tamariki, ‘Haere, hei ārahi mai i te ika nei. Kāore au i te mōhio ki te haere a tērā tangata, he kawe ingoa pea nōna, otiia mā kōrua e titiro atu tōna mahi; ko wai ka hua e ora te uru o tāna patu?’

Kātahi te tangata rā ka haere, ka tae ki te awa, kātahi ka kau atu. Ka tae te wai ki ngā hope, kātahi ka piua te kete kōkōwai ki te wai. Ka heke iho te kōkōwai rā, ka tae ki te rua, kātahi te ngārara nei ka puta ki waho; ka tirohia atu ki te ngaru o te moana e waha ana mai. Kātahi ka hoki whakamuri mai te tangata rā; ka tae te wai ki ngā hope, ka tae te wai ki ngā turi, kātahi te tangata nei ka tahuri ki waho atu anō; ko te ngaru o te moana kua tae ki uta, ko te waha kua hāmama tonu mai. Ka tata mai, kātahi te tangata nei ka tahuri; e haere mai ana, e haere atu ana, ka tata tonu, kātahi ka whiua te meke, tahi tonu atu ki te ihu. Kua titaha te ihu, huri rawa te upoko; roa rawa, kātahi ka huri mai, ka whiua atu anō te meke, ka hāmama tonu mai te waha. Nō te whiunga atu i te meke, kīhai i pā ki te ihu, ka tika tonu te ringa ki te waha, ka riro te tangata nei ki roto ki te puku o te ngārara rā.

Kātahi ngā tokorua nei ka karanga. ‘Tēnei tō whare! Tēnei tō whare!’

Kua rongo te ngārara nei i te waha o ngā

 

 

Everyone agreed to this. Then after Potoru had spoken, the famous seal hunter stood up: ‘Kinsmen, listen carefully to what I say! I am not afraid of the ngarara. Listen! I myself will enter the water, and he and I will do battle there!’

Then Potoru agreed to this: ‘Very well.’

Yet it was Potoru who had said, ‘Wait until we have tried Potoru's plan.’

They went on, and arrived at Te Parapara river. Potoru called to his men to stop. Then he put a group of warriors on one side of the path and another group on the other side, and he placed the main group of warriors in position. At last everything was ready.

The seal hunter called, ‘Are you ready?’

Potoru said, ‘Watch him carefully, and if he seems very strong, leave him to the warriors.’

He answered, ‘I will be careful, but never yet has any fish escaped my arm.’

Potoru said to him, ‘Go! My ancestors speak through me, saying to you, go!’

Potoru also said to some of his people, ‘Go and entice the creature towards us. I do not understand the nature of this man; perhaps he does it to win a name for himself. But you must watch and see what he does. Who can know if his blow will be sure?’

The seal hunter went forward, and when he came to the river he waded in. When the water was up to his waist he threw a basket of red ochre into the stream. The red ochre sank down to the ngarara's den, and the ngarara came out from the den—they could see the waves that were carrying it along. The seal hunter walked back again until the water came first to his hips, then to his knees. Then he turned round again. The waves had reached the shore, and the monster was coming towards him, its mouth gaping. As the ngarara approached he made his way towards it, and when he was very close, he struck it a blow on the nose. The blow turned its nose to one side, and twisted its head. After a while the ngarara again faced the warrior, who dealt it another blow. But the ngarara's mouth was still gaping wide, and when the man tried a second time to strike it, he missed the nose—his fist went right into its mouth, and he disappeared into its belly.

The two men who were watching called, ‘That is your house! That is your house!’

The ngarara heard the two of them calling,

 

 

tokorua nei, kātahi ka ahu mai; ka whai te ngārara nei, ka whai i ngā tokorua nei, nā te mea anō, ka eke ki te matua-iwi. Kātahi ka huakina e ngā tāhapa, ka huri te hiku, kātahi ka werohia, ka tū, ka huri anō te hiku, ka huakina e tētehi tāhapa, ka werohia, ka tū, kātahi ka patua te ngārara nei, ka mate.

Akuanei ko te wāhi i parepare ai te hiku, e ono putu te teitei o ngā parehua i te okenga o te ngārara nei. Kātahi ka haehaea te puku o te ika nei. Nui atu te ūpoko tangata, te taiaha, te pouwhenua, te patu parāoa, te patu pounamu, te tōpuni, te kaitaka, te pūreke, te patutīkoka, te pūihiihi me ngā kahu katoa a te Māori, i roto i tōna puku e pūkai ana.

E hoa mā, kātahi ka ora ngā tāngata o tērā motu, kātahi ka whati ngā iwi nāna i patu taua ngārara. Ka mutu tēnei kōrero.

Ko ngā iwi nāna i patu tēnei ngārara, ko Ngāi Tara, ko Ngāti Apa, ko Ngāti Tūmutakōkiri, ko Rangitāne, ko Ngāi Tahu, ko Te Ati Awa ki a Te Koheta; ka mutu ngā iwi nāna i patu a Te Kaiwhakaruaki.

nā Karepa Te Whetū

 

and turned to pursue them. When it did so the main group of warriors rose up to attack it. Then the men at the sides attacked it—the tail swung one way and they speared it, then it swung back the other way and the men on the opposite side speared it. Then they clubbed it to death.

Where the tail of the ngarara lashed about, there are now banks six feet high that were formed in its struggles. The ngarara's stomach was cut open, and inside there were found great quantities of human heads, taiaha, pouwhenua, clubs of greenstone and whalebone, dogskin cloaks, fine cloaks with taniko borders, flax cloaks, capes, piupiu, and every other kind of Maori garment—all heaped up there inside its stomach.

Friends, after this the inhabitants of the South Island lived once more in safety, and the men who had destroyed the ngarara returned to their homes. That is the end of the story.

The people who killed the ngarara belonged to Ngai Tara, Ngati Apa, Ngati Tumatakokiri, Rangitane, Ngai Tahu, and Te Ati Awa under Te Koheta: those were the tribes responsible for Te Kaiwhakaruaki's death.

by Karepa Te Whetu

due to leave for England in a fortnight, agreed to give a recital at the home of Mrs Smith Hampshire before departing.

Naturally Wanganui was surprised that there was nothing doing as yet. The Hon. Vincent was in his prime, just thirty years old and Waikura seventeen. Perhaps he would yet scoop the pool.

Mrs Smith Hampshire's drawing room or ‘salon’ as it was described by those privileged to enter, was a high-ceilinged room which comfortably held eighty people while another twenty or so could listen in on the wide porch along one side when the French doors were thrown wide. Maori mother and daughter both tastefully gowned in silk received the guests with the hostess, and both salon and porch were packed to capacity the afternoon of the recital by the Hon. Vincent Vingloss. Naturally those of note in Wanganui's musical world were present besides a leavening who qualified with an ear for music because of a nose for money.

As with any other feast, a feast of music provides varied fare. At some everybody is happy if able to neat the feet to what is provided. Many people ask only for rhythm peppered with music. Simple harmony is the dish of others or perhaps a good singsong warms the cockles of their hearts. And there are those who are attuned to hear the murmur of the music of the spheres. Those who interpret and are enraptured by the symbols, the dots and dashes of those great masters who projected their minds out into the beyond and found music which is out of this world.

The recital opened with a series of Chopin Nocturnes, in fact it was a Chopin Recital, and at the conclusion of No. 19 in E Minor played with great poignancy, many of those present were dabbing the corners of their eyes, while one widow of about thirty cried uncontrollably and was comforted and led from the room by Noti: which confirmed that sharing is essential to great emotional joy.

But while this emotional aftermath continued within the salon, on the porch was a chorus of Wanganui's financial maestros, some of whom were sensitive to symphonies which from distant echoes swelled to mighty music before receding out to the stars, while all of them, being humans of some calibre, were particularly alerted to a financial tide and the rise and fall of interest rates.

The leader of this group whose morning coat had shaded to a conservative greeny tinge, was known in Wanganui as ‘half-per-cent-

extra’ since borrowers discovered that his dearth of funds was not real but fancied, once an extra half per cent was suggested.

That there was music in the makeup of ‘half per cent’ was evident, since the moment the last notes of the piano had died away ‘half per cent’ took up the theme of a large block of Maori Land which could change hands for a song.

Which led to a muted but intense discussion about Polynesians. How little they understood business and business ethics. The way they handed over or ‘leased’ land to each other on the Eileen Mavourneen principle. The way they whacked up the tucker, even among their enemies, when food was in short supply. No, Polynesians had not a clue about turning a profit when the conditions were ideal and as for paying interest, they were simply hopeless.

All of which was true. But nobody among the Pakehas mentioned that Polynesians were reluctant to pay interest because any surplus was never advertised for good reasons, and that the Chiefs and Rangatiras in control of the Tribes had flat tight pukus (stomachs) if the rest of the people were that way.

That wild, predatory forays to restore economic balance when an adjoining tribe was flush with food and goods, although frowned upon by Pakehas, were not unknown to them; but that the Pakehas performed primitive acts in a gentlemanly manner with frock coat, kid gloves and belltopper hat. A business opponent was cornered, not with savage yells, but with a handsome proposition and during a shinning match good manners were maintained.

Then one financier present, momentarily forgetting things nearest his heart for the lighter joys of music said: ‘What I cannot understand is how any Maoris can pretend to understand the involved and difficult European music in the way our women-folk do. I think its beyond them. What do you think Doctor?’

A Doctor on the outer edge of the group had heard all and said nothing. He wasn't an investor, collecting as a rule about half his fees. But he was a student of human nature and Polynesian people in particular, and he loved music. The Doctor looked at the group and then said softly: ‘I think that the two Polynesian ladies are lovely women, that Noti is wonderful, and both are very musical. At the same time I would not favourably advise the Hon. about marriage to Waikura. She is much younger and her demands could be too great in the near future. For when Mother

Nature produces a creature of such great beauty and energy she also stimulates her reproductive urges with almost everything in nature. For instance, even beautiful scenery will …’ But at this stage the glorious tone of the grand piano resumed its heart-stirring to those who had ears, and the conversation ceased.

After the Hon. Vincent had played another number he called Noti to him and said softly: ‘Noti, if I may call you Noti, there is a slight continuous background noise in the room, quite noticeable in the rests. It is worrying. Do you think you could find it?’

‘Yes,’ Noti answered. ‘I have heard it all the afternoon, even above fortissimo passages, it will be the ‘Nuwhero’, probably one in each of the vases either side of the piano.’

And before the astonished eyes of the Pakehas who had heard nothing beyond the music, Noti's sensitive fingers plucked a tiny insect no more than half an inch long from each of the vases.

‘Let them continue their mating calls out in the open where they belong,’ laughed Noti, as she put them both on a shrub in front of the house.

Before leaving for England the Hon. Vincent was married at the pretty little church at Upokongaru, which sits on the riverbank a few miles upriver from Wanganui township, with just a few friends in attendance, and the lovely Waikura was bridesmaid to her mother, Noti, who was some six or seven years older than the bridegroom.

We are grateful to Mr Harry Dansey for the following information on this old ceremony of ‘feeding the stars’.

then in his 70s—that he used to be taken by his grandparents to watch for Matariki at night in mid-winter. That was at Kaupokonui, in South Taranaki. The old people might wait up several nights before the stars rose. They would make a small hangi. When they saw the stars, they would weep and tell Matariki the names of those who had gone since the stars set, then the oven would be uncovered so the scent of the food would rise and strengthen the stars, for they were weak and cold. I say ‘they’, but Rangihuna rather referred to the group as if it were one star, and I see that Best says that Maoris spoke of a constellation as if it were a single star—not that the Pleiades is a constellation, of course, but an asterism or star cluster in the constellation of Taurus.

I spoke of this in a broadcast in 1958 and I supposed that this was one of the last instances of this old custom being observed. It would have been in the late 1880s or early 1890s. But after the broadcast, a woman told me how her kuia—I presume grandmother—carried on the custom on her own just outside New Plymouth until her death in the early years of World War II. So the custom persisted until say 1941.

I was much moved by the thought of the old lady, the last of the last, carrying out an age-old custom which died with her. I mentioned this while lecturing to an Auckland University extension course at which Mrs Winchester was a pupil. Her poem, which I like very much, was based on this reference.

My good friend Riwai Te Hiwinui Tawhiri, of Ngati Porou, now living in Auckland and aged 89, told me of a somewhat similar custom, although for a different purpose. A note made on September 31, 1965, says.

‘A ceremony I saw practised as a boy was to seek an omen before going whaling. My step-grandfather, Hamuera and other elders, before dawn, would light a hangi, prepare it and wait for the appearance of the stars called the ‘Seven Sisters’. There was only a token amount of food, usually kumara. They would uncover the hangi when they saw this group of stars called Matariki. If the food was well cooked it was a successful omen. If it was not, it was a warning not to go out, or if they did, not to approach a wounded whale. Those who disobeyed very often came to grief. That was at Otaruia, the principal whaling station between Gisborne and Reporua.’

I must respectfully differ from those who hold the view that traditionally women did not make hangis. In very ancient times they did—in Grey's Polynesian Mythology can be found an account of how Manaia, in Hawaiki, was angry because food in a hangi prepared by his wife was not cooked. He said: ‘Is the firewood like the bones of your brother Ngatoroirangi that you hesitate to use it?’—or words to that effect—which was very insulting and which brought much trouble to all concerned.

In more recent times women frequently helped to prepare hangis. An instance is given by Te Rangi Hiroa in The Coming of the Maori, page 376 in which he describes the preparation of meals. It shows that both men and women shared the work. He describes how men chopped the wood and women prepared the vegetables.

‘The commander of each fire, usually a woman, applied a match …’ and also: ‘women poured in the scraped potatoes to above the level of plaited flax bands (pacpae) placed round the circumference of the pit, added the fish or meat, sprinkled more water and quickly covered the mound of food with plaited oven covers …’

And, at least in the places where I have lived, women have often made hangis although I would say that at big gatherings, men appear to have most of the responsibility. Indeed the best hangimaker I know—and the one who taught me how to make one—is my mother-in-law, Mrs Huna Hikaka.

Harry Dansey

see, these Maoris are not only hurting themselves, they are hurting the whole of the Maori race. Especially those that follow them wanting decent accommodation or a decent job, or even decent friends. It is easy for owners of accommodation houses or employers, who have had contact with some misbehaving Maori to condemn the whole Maori race and say, ‘I'm sorry but someone took the job this morning,’ to your enquiry about the job advertised in the papers that morning. Or if it be a place of accommodation, ‘I'm sorry but we are full up at present,’ and you know darned well that they're not. But all you can say is, ‘Oh all right, well, I'll try somewhere else. Thanks very much.’ And you wonder if its going to be the same at the next place. Yet I feel they are not biased because of the colour of our skin, but because they had some ugly experience with some unthinking Maori beforehand. Or I pray to God that this is the reason.

The landlady and I get along together all right, however. We are very civil with one another. And the landlord and I tolerate each other. I think now they are beginning to realise that there are Maoris and Maoris. Like any other race.

This then was 22 Raymond Street, Dunedin, when I first moved in nearly a year ago. And pretty much as it is today.

I remember saying to myself that first day, when I saw how squalid the place was, ‘Tomorrow I will look for another place.’ But that was nearly a year ago now, and here I am, still here. I just cannot seem to be able to make the break. Thinking always, ‘I may be going back to Wellington next week,’ depending on whether the job I applied for came through or not. I applied for a job at the Education Board there and while I was waiting I thought I would come down South as far as I could and have a look around. I have always wanted to come South. Especially to Dunedin here. I don't know why Dunedin. Except perhaps because I heard so much about the place when they held the Ranfurly Shield for all those years. Anyway I think travelling is in my blood; the desire to see new places; new faces.

I am working at present for a construction firm, ‘Jackson Brothers,’ but I hope to get a more suitable job soon.

I kept thinking also that it was not worth my changing board for a matter of a few days. For I don't like the task of packing and unpacking. It was months though before I got definite word from Wellington. So I waited all that time thinking, ‘It's not worth packing now, for word may come through tomorrow.’ So here I am, still here, and far, far too settled now to move. But I think perhaps I'm trying to make excuses for myself and blaming other people for my predicament.

It is not so bad here now, though. The place has been cleaned up a little, with additions and alterations being done all the time. That is the reason we are continually stepping over bits and pieces of timber and piles of sawdust to get to our rooms at night; or to and from the bath-room. Also there is a notice on the wall in the dining room now which reads.

‘To all boarders, please note. Anyone found consuming liquor in this building or bringing women into their rooms will be immediately discharged from the premises. P. F. Perry.’

But this notice is a farce, because we have parties and women here just the same as before. If not worse. There was a slackening off for a while though, when the notice first went up. Until someone tried it out and found nothing was done about it. Then it all started up again. Women and drink. Drink and women.

There is also a notice in the bathroom above the bath-tub. It says, ‘Please clean bath after you. It is what you would do in your own home.’ And the landlord's name is signed at the bottom again.

This notice is not so bad though because the bath-tub is not so dirty now. But I cannot imagine a lot of these fellows here ever having homes; having a mother to say to them, ‘Please clean the bath after you, dear.’ You just cannot imagine chaps like Jack Oxford (the name is probably a false one) or Eric Taylor who has three teeth missing in front, (probably the result of a drunken fight somewhere) and makes no effort to have them replaced with a false set, but just goes about grinning his hideous three-teeth-missing grin for all the world to see—having a mother or father, or a home with a clean white table cloth on the dinner table, and having to sit up straight and proper beside a sister, maybe.

My room is nice and clean now and I always keep it tidy. I have papered the walls and ceiling and painted the fireplace. I have stopped up most of the draught holes too; beneath the doors, and the cracks in the window frames. But I think now that I am trying to

make excuses for myself, for still being here, and becoming more and more complicated. For the truth is I have become attached to these men; the boozers, the brawlers, the dead beats. The men who drink because they like it and what comes with it. And those who drink not because they like it and what comes with it, but because of something building up in them they know no other way of quelling. Yes, the alcoholics. The man who drinks because he finds a temporary escape from himself and the world as he knows it.

So Jimmy Ramsay sits down in an armchair in our tiny lounge-dining room. He has just recovered from a bout of drinking and is very sheepish and very repentant. And he says, ‘Well I'm off the booze now. No more till Christmas.’ Sometimes it's ‘Well, I'm off it for good now. It gets a man nowhere. I'll start saving for a trip home.’ Jimmy is from the old country. The North of England somewhere. We all smile to ourselves and look sadly at Jimmy; for we know. We've heard this story before.

A week passes and we can see Jimmy getting moody and his face becoming drawn and haggard. ‘It won't be long now,’ we say to ourselves, and sure enough one night when we come home for tea, Jimmy is sitting there drunk and singing and apparently happy—telling us what a long time we'll all be dead, so we may as well enjoy ourselves while we can. And always there is the silly sheepish grin on his face.

I say to Charley O'Neil next to me at the table, ‘Poor old Jim it's got him.’ The tragedy is that Jimmy is only thirty-two. He drinks almost always alone. And when he makes those efforts to give up drinking he doesn't try to replace it with something else like sport or a hobby or a woman friend, maybe, but just sits about in the dining room in the evenings or through the weekends, reading, and becoming very bored and tense. Sometimes he will go for a walk. That's all.

Then there are the older drinkers; like old Ted Wiley and the two Thompson brothers who were here for a time a little while back.

Tip and Jake. They used to be boxers. They're not as erratic as Jimmy Ramsay, and don't go about saying they will give up drinking. Perhaps the pledge is a silent one; I've never heard them say it aloud yet. They must have become resigned to their fate and accept it. Working and drinking. Drinking and working. They don't fluctuate from the extreme of being drunk and happy, or sober and de-pressed, like Jimmy. They just drift along with it now, and have learnt to live with it.

Their room always smelled of stale beer and cigarette smoke. Dirty beer glasses stood on the dresser and on the floor. There were ring stains on the dresser and on the wooden arms of the arm chairs, and even on the window sills.

The other chap, old Ted Wiley, was married once (he has a photograph of his wife on the dresser in his room) and he is forever blaming her for his present condition. ‘It was the missus,’ he said to me once, when I had visited him in his room, ‘The bitch!’

‘Perhaps so, Ted,’ I thought, ‘Perhaps so Perhaps you drink too much. Perhaps some times you talk too much. A lot of rot sometimes too. Perhaps you're right—it was the missus's fault. I'm not going to condemn you old man. See what I'm like when I'm your age.’ Sometimes I think he has very good memories to look back on. And sometimes I think some of his memories are not so good. But he might be a darned sight happier than I am. I don't know. Even if he is an old man who drinks more than he should, and still has to wash his own clothing, and live alone in one crumby room in a crumby boarding-house… I don't know. Ted. You're too old for me to guess. I'll wait till I'm your age.

Then there are the cleaner-living old men who live out their resigned bachelor lives; unnoticed; unobtrusive, except now and then when one of them comes to light in some argument or other on some topic that he has strong views on. These arguments invariably take place in the dining room in the evening when the meal is over and we're just sitting around.

But no bright light will they kindle now. They work; keep their rooms reasonably tidy, perhaps have a hobby; are pleasant to talk to most times. They have the occasional spree. I often see them sitting in the old tram shed in the sun in the Exchange—old men finding companionship in themselves; talking. They may have been married before. They may have been single all their lives. They may have been well off once; I cannot tell. They never talk much about themselves; about their past.

Yes, the truth is I have become attached to these men. There is hardly a dull moment with them. The dead-beats. The brawlers. The newly-released from prison, with their short prison haircut that is just beginning to grow again. And their feelings towards society no better when they ‘went in’. In fact, they may even be a little worse now.

The labourers just in from a dirty heavy day

on the end of a jack hammer, breaking up the pavement along the main street… ‘Gee there was some beaut girls went past today …’ their work dirt upon their hands and clothes, and matted in their hair.

The out-of-work, getting by on few borrowed shillings, from some old acquaintance in a bar or along the street, or in a billiard room perhaps… ‘It's just as well I've got a lot of friends. You couldn't give me a couple of bob could you? A dollar will do. I'll pay you back on Wednesday. That's my pay day. I had to pay off for a suit. I'll fix you up on Wednesday boy. No kidding….’ No kidding is right. I know very well I'll never see my five bob again even while I'm giving it to him. Yet I can't very well refuse.

The freezing worker … ‘When the season finishes we'll live like kings for the rest of the year. Why not? Might buy a car and tour up around Nelson and down the West Coast. We'll be right when the Works opens again… ‘

The just-arrived-in-town … ‘You were at McDonald's woolstore in Christchurch last season weren't you? … Oh I thought it was you… There was someone looked very much like you there. You haven't a brother have you? … Yes, I know, a lot of people get me mixed up too. I must have a very common face, ha! ha! …’ The man's face takes on a fallcn look and I know he's thinking … ‘Too bad I can't hit him up for a loan now. Not for McDonald's woolstore in Christchurch, down behind the railway yard's sake anyway.’

The ex-seamen, the travellers, sitting about comparing impressions of different ports, bringing with their talk the thronging market places of the Eastern cities; with all their smells and noises and movement; the teeming slums of Panama; a throbbing mob in a London pub.

And yet sitting there listening, it is hard for me to imagine that these roughly dressed coarsely-spoken men have seen all this. So much more than I. For they seem very little different from me. Somehow I expect to see all this adventure written on their faces.

But I still think I should have waited till some of the men I am writing about have left the boarding house, or I have left. Then this piece of writing may have an end. It's strange, but if something has no end then it seems to have no beginning, either. Or at least I think so, anyway.

It is a tall square three-storied structure of part brick and part wood. And it stands just off the street amongst several other houses at the foot of a hill ….

Centenary of Maori Bible

The British and Foreign Bible Society, which produced the first Maori Bible in 1868, has been in consultation with Maori Church leaders to plan celebrations to mark the centenary, in next April and May.

The Director-General of the Post Office has agreed to the issue of a commemorative postage stamp to mark the occasion, a special illustrated edition of three books of the Bible in English and Maori is to be printed, and Dr ‘Amanake Hauea of Tonga has accepted an invitation to speak at the centennial celebrations in several main centres.

As a permanent memorial, the Maori people are to present a carved display case to house the historic Maori Scriptures and manuscripts held by the Society at its headquarters in Willis Street, Wellington.

Statue Unveiled

At October's centennial celebrations at St. Joseph's Maori Girls' College, Greenmeadows, Bishop O. N. Sneddon unveiled and blessed a statute of St. Joseph as a Maori, with the

child Jesus, presented to the College by past pupils.

The figure, the work of Mr J. Gown, Wellington, shows St. Joseph as the worker, the protector, and the provider. St. Joseph holds the child Jesus on his left arm inside his cloak, symbolising the protection of Maoridom. In his right hand he holds a greenstone adze, symbol of his trade, and at his feet a gourd and a basket of kumara show him as the provider.

Hundreds of people from all over the country attended the celebrations, where they enjoyed meeting old friends and fellow-pupils. Present pupils delighted the large crowd with their entertainment.

Speech Award

A Queen Victoria College girl, Margaret Rolleston, has won the Kora Wilding Speech contest for the best recorded speech in 1967. The contest is a memorial to Wene Grace, a former head prefect of Nelson Girls' College and is competed for by pupils of Queen Victoria College, Hukerere Maori Girls' College, Queen Margaret's College and Marsden College, both of Wellington, Nelson Girls' College and St Margaret's College in Christ-church.

Margaret Rolleston comes from Waiohau and is a member of a Tuhoe family. She was the compere for the Queen Victoria party which has recently completed a 17-day tour of the South Island.

Puketapu Family

Kara Puketapu pictured with his wife Jean, their children and his parents shortly before he left for 15 months in U.S.A. He was awarded a Harkness Fellowship by the Commonwealth Fund of New York to undertake advanced study and a research programme in Administration.

At the University of Chicago he is studying economic, social, educational and cultural development in minority groups and will follow this with field work in New Mexico.

Mrs Puketapu joins other ‘University wives’ in twice weekly visits to a Negro ghetto, teaching women to read and write, and is busy giving talks and showing slides on New Zealand.

Memorial Trophy

As part of the South Island Maori Basketball Association annual tournament a special memorial service for Sir Eruera Tirikatene was held, conducted by his son Revd Rino Tirikatene and the Very Revd P. Manahi.

Sir Eruera was the first patron of the Association and in his memory a Memorial Trophy was presented by Lady Tirikatene to Mr F. G. Briggs, President of the Association.

Success for New Branch

Pictured outside the Tekatinga meeting house are members of the Mourea branch of the

Women's Health League with four of the seven trophies they won at the Bay of Plenty-East Coast league conference in Gisborne last September.

Then not quite a year old, the branch had entered the competitions for the first time, competing against more than 15 other branches. The 26 members are most proud of the Sir Apirana Ngata Memorial Cup, awarded for gaining most points in Maori arts and crafts. The Mourea branch, with Mrs Wahanga Grant as president and Mrs Mihi Tule as secretary is about the tenth branch of the league formed in Rotorua.

Members of Parliament

Pictured at left are the four Maori Members of Parliament, Mrs Whetu Tirikatene-Sullivan, Southern Maori, Mr Matiu Rata, Northern Maori, Mr Paraone Reweti, Eastern Maori, and, seated, Mrs Iriaka Ratana, Western Maori.

Mr Reweti, from Tauranga, Bay of Plenty, recently won the representation for Eastern Maori in a by-election following the death of Mr P. T. Watene.

Debutante Ball

On 8 September, the Kahungunu Maori Women's Welfare League held a Presentation Ball at Wairoa.

Twenty-two very elegant young ladies were presented to Mrs Whetu Tirikatene-Sullivan, M. P., and the Mayor and Mayoress of Wairoa, Mr and Mrs R. Shortt.

President Mrs Lilian Adsett announced the debutantes, They were led into the hall by two small girls in full Maori costume, Adri-

enne Adsett and Parehuia Carroll-Paku, who presented flowers to the guests of honour.

Farewell at Waiwhetu

Typical of many gatherings up and down the country was the farewell to Sir Bernard and Lady Fergusson at the Arohanui-ki-te-Tanga-ta meeting house at Waiwhetu, Lower Hutt.

The Governor-General and his party were greeted outside by members of the Wellington Anglican Maori Club, the Mawai-Hakona Maori Association, the Putiki Maori Club, the Wainuiomata Maori Club, and the Ngati Poneke Young Maori Club, and moved inside for an afternoon of speeches and entertainment. The annual Anglican Hui Aroha was in progress and children from the Putiki and Wellington Anglican groups who had competed in the junior section of the competitions performed for Their Excellencies.

Among the speakers were Te Oenuku Rene, Canon Hepa Taepa, Ngore Takarangi and Rangi Metekingi.

The large crowd was delighted when Sir Bernard joined Mr George Tuau to sing

‘Pokarekare Ana’—yet another sign of his friendly informality.

Health League Conference

The Women's Health League Conference at Muriwai in early September was attended by 150 delegates from the 15 branches in the Tairawhiti Rotorua, Mataatua and Te Teko districts, and presided over by its founder, Nurse R. T. Cameron.

Among the topics discussed were the abolition of Maori seats in Parliament, extended drinking hours, the ‘milk in schools’ scheme, holiday accommodation at meeting houses, children appearing in court, and education. All branches of the league now operate play centres, and the value of this movement was emphasized.

After a memorial service, trees were planted to commemorate the passing of Mr Steve Watene and Mr Peta Brown. A third tree marked the league's 30th birthday.

Members of the Maori Women's Welfare League had the task of judging entries in the 50 sections of the competition. Ten of the league's 40 trophies are for action song, haka and poi competition, one is for the best of the secretaries, reports, and the rest are for handcraft.

Nurse Cameron

Known throughout the East Coast and Rotorua areas as ‘Nurse’, Miss R. T. Cameron has become an almost legendary figure in her own lifetime.

Retired from active nursing after many years of caring for the health and welfare of the mainly Maori communities on the East Coast, Miss Cameron still maintains an active interest in the welfare of the Maori women in her work as founder and president of the Women's Health League.

Miss Cameron trained at the old Cook Hospital, Gisborne, and began her nursing career when she joined Queen Alexandra's Nursing Service, nursing in England, Egypt and Sinai throughout Allenby's campaign during the First World War, for five years.

In 1920, she began district nursing on the East Coast, when all her visiting was done on horseback. Many Coast residents have interesting tales to tell of Nurse Cameron's adventures and indomitable spirit.

That her work was appreciated was shown when she became the first district nurse to have a car. The vehicle was bought for her by the Maori people from Opotiki to Cape Runaway, and presented to the hospital board.

Miss Cameron went later to Rotorua and then, as nurse inspector, to Hamilton. In 1947, after a period in Auckland, she was sent to Britain by the Labour Department to recruit suitable women as nurses and domestics. This was the period of severe rationing in England.

On her return late in 1949, Miss Cameron retired from nursing, and has since devoted all her time to the affirs of the Women's Health League, which she founded in 1937.

Miss Cameron has been awarded the M.B.E., and the Royal Red Cross for her services.

rōpū. Te parakuihi i ngā ata, hāwhe pāhi i te whitu; ngā kuki ko ō mātau kaiārahi, ko Sam Goldsmith me John Kaua; i tētahi ata, ko Tom Cooper, ko Darcy Ria, ko Bob Ruru, a, ko mātau ngā kaihoroi-pereti, whakatakoto i ngā tēpu, whakaātaahua hoki i tō mātau whare.

I haere katoa ō mātau rōpū ki te Māori Trade Training School i Pitōne, ka tūtaki mātau ki ō rātau kaiwhakaako, ā, ki te tumuaki hoki o tō rātau whare noho. Nō muri i te kapu tī, ka wehea ō mātau rōpū; ka haere au i roto i te rōpū A ki te Felt and Textile wheketere i Upper Hutt, i muri iho ki te Dunlop wheketere i reira anō. He Māori anō kai roto i ēnei wheketere e mahi ana.

Ka mutu tā mātau haere i roto i ngā whare nei, ka takoto te kapu tī mā mātau, a, ka mihi, ka manaaki ngā upoko i a mātau, me te kī mai he tāima tuatahi tērā mō ngā ope Māori ki te haere ki te mātakitaki i ngā mahi o ō rātau wheketere. Nā ētahi o mātau, ngā whaea, i whakahoki ngā mihi, a, ka tū atu hoki mātau ki te haka. Kātahi anō rātau ka kite i ā tātau nei mahi.

Ko tētahi o ngā rōpū i haere ki Philips Electronic Centre me te Woburn Workshops, Todd Motors me Austin Motors i Lower Hutt.

Nō te ahiahi, ka hui katoa mātau ki Trentham Hostel ki te hapa Ka mauria mātau kia kite i tō rātau wāhi kai, i ō rātau rūma moe hoki. Ka pai ngā whare noho o ā tātau tamariki tāne.

Nō te pō, ka huihui mai ngā tamariki tāne, wāhine, kai Pōneke e mahi ana, e toru rau pea, ka manaakitia mātau. Ka mutu, ka takoto te tī pō; nā te Rōpū Wāhine Māori o Awakairangi tēnei manaaki.

I te Tāite, ka haere tō mātau rōpū ki te Y.W.C.A., Ka mauria haeretia mātau e Mrs Judd, te rangatira whakahaere, a, ko tētahi o ngā rūma moe whakapaipai, nō tētahi o ngā kōtiro Māori. Tētahi o ō mātau rōpū i haere ki ‘Pikimai’ me ‘Pendennis’ nō ngā kōtiro ēnei whare noho.

Muri iho, ka haere katoa mātau ki te Whare Wānanga o Pōneke. Nā Koro Dewes, a, nā te tumuaki tuarua mātau i manaaki; ngā whakautu nā māua ko Te Ohaki Reedy. Ka mutu, ka haere tētahi rōpū ki te Poutāpeta. Ko mātau i haere ki te Dominion Life Assurance; tokowhā ā tātau kōtiro kai reira e mahi ana.

 

Breakfast was at 7.30 each morning, the cooks being our leaders Sam Goldsmith and John Kaua and the next morning, Tom Cooper, Darcy Ria and Bob Ruru, while we mothers acted as dishwashers, waitresses and housemaids.

That day, both groups visited the Maori Trade Training School in Petone where we met the instructors and also the Supervisor of the Hostel. After morning tea, the groups separated; I went with Group A to the Felt and Textiles factory in Upper Hutt and afterwards to the Dunlop factory, also in Upper Hutt. Both of these factories employed Maori workers.

When we had finished our tour of these buildings, we were given morning tea and the managers of both factories welcomed us, telling us that this was the first time a Maori group had made a tour of inspection of their factories. Some of the mothers replied to the speeches and the group entertained their hosts with action songs. It was the first time they had been entertained in this way.

The other group visited the Philips Electronic Centre, the Railways Workshops at Woburn, and Todd Motors and Austin Motors of Lower Hutt.

In the afternoon, all of us met at the Trentham Hostel where we had dinner. We were taken to see their dining rooms and bedrooms. Our boys are very well catered for indeed in their hostels.

That evening, over three hundred of the boys and girls working in Wellington came along and entertained us. Afterwards, we were given supper. Our hosts, who provided an excellent dinner, were the members of the Awakairangi Maori Women's Welfare League. Kia nui nga mihi, Awakairangi!

On the Thursday, our group visited the Y.W.C.A. We were shown round by Mrs Judd, the President, and inspected an extremely wellkept bedroom occupied by a Maori girl. The other group visited ‘Pikimai’ and ‘Pendennis’. which are girls' hostels.

Afterwards, both groups paid a visit to Victoria University, where we were welcomed by Koro Dewes and by the Deputy Vice-Chancellor. Te Ohaki Reedy and I replied on behalf of the parents. Next, the other group went on a tour of inspection of the Post Office, while our group visited the Dominion Life Assurance Office where four of our Maori girls are employed. The Manager of this Company

 

 

Ko te upoko o tēnei tari ko te matua o Joy Stevenson, etita o ‘Te Ao Hou’.

Nō te ahiahi, tokotoru ngā kaikōrero ki a mātau; ko Revd Arnold, he minita Pākehā, ko Ted Nepia, ko Roi Te Punga, tumuaki o te Tari Poropeihana.

Nō te Paraire, ka haere katoa mātau ki Wainuiōmata, ki ngā wāhi kai reira e hanga whare ana ā mātau tamariki tāne, a, ko te tina nā te hapū o Ngātiporou kai Wainuiōmata e nohonoho haere ana. Ka pai hoki tā rātau tēpu me ngā ngahau hoki. Nā te Rōpū Wāhine Māori o Wainuiōmata.

Nō te rua karaka o te ahiahi, ka haere mātau ki te Whare Pāremata. Ka tae mai te Pirimia ki te whakatūtaki i a mātau, a, ka nuku mātau ki te wāhi i mate ai a Wātene, ki te tangi. Ngā mihi nā Wiremu Ngata, a, nā ngā Mema Māori hoki. Nā Te Ohaki Reedy ngā whakautu. I waimarie ngā mātua i te tū hoki te Pāremata, a, ka kite rātau i tēnei mea nui. I te pō, ka tangohia e Koro Dewes ngā kōrero whakapapa o Ngātiporou. Ko Te Ohaki te kaikōrero.

Nō te Hātarei, ko ngā purei whutupaoro i waenganui i ngā Māori o te Hauāuru me te Tonga, a, ko te purei nui hoki i waenganui i Ahitereiria me Niu Tīreni.

Nō te Rātapu, ka hoki ngā mātua nei ki Te Wairoa, a, ki Ngātiporou hoki.

Ngā mea nui i kitea e au; tuatahi, te atawhai o ngā āpiha o te Tari Māori i ngā mātua; tuarau, te pai o te noho o ngā tamariki; tuatoru, te kaha tonu o ngā pakeke o Pōneke ki te tirotiro i ngā tamariki, te tohutohu hoki kia pai te noho, kia haere ki te karakia, kia tiaki moni hoki.

Tētahi, ko te kite tonu o ngā mātua i ngā mahi, i ngā whare noho hoki o ngā tamariki. Ki a au, te noho tahi o mātau, te kai tahi, mō ngā rā e whitu, o ngā mātua. Nō reira, kia nui ngā mihi ki te Tari Māori me ōna Apiha, ngā Rōpū Wāhine Māori Toko i te Ora, ngā hapū nāna mātau i manaaki, me ngā rangatira hoki o ngā wāhi e mahi nei ngā tamariki.

 

is the father of Joy Stevenson, Editor of ‘Te Ao Hou’.

The evening was spent listening to a panel of three speakers; Revd Arnold, a Pakeha minister, Ted Nepia and Roy Te Punga. Chief Probation Officer.

On the Friday, we all went out to Wainuiomata to the sites where our Maori traince carpenters were engaged in building houses and were then invited to a luncheon given by members of Ngatiporou sub-tribes living in Wainuiomata and by the Maori Women's Welfare League. It was a splendid meal and we were warmly entertained.

That afternoon, at two o'clock, we visited Parliament Buildings where we were met and welcomed by the Prime Minister, moving on from there to the Maori Conference Room where Steve Watene died, to pay our respects to him. Wiremu Ngata and the Maori Members of Parliament welcomed us and Te Ohaki Reedy replied on our behalf. The parents were fortunate that the House was in session and that they were able to watch the important proceedings. In the evening, Koro Dewes recorded something of the history and whakapapa of Ngatiporou, related by Arnold Reedy.

On the next day, Saturday, there were the football matches between North Island and South Island Maori teams and between Australia and New Zealand.

On the Sunday we left on our return journey to Wairoa and on from there to the East Coast.

To me, the most enlightening and heartening aspects of the trip were; first, the extremely helpful attitude of the Officers of the Department of Maori Affairs towards the parents; second, the excellent living and working conditions for our young people; third, the great interest shown by the elders in Wellington in the welfare of the young people and the guidance they offer in matters of accommodation. Church membership and budgeting.

Another important aspect was the fact that the parents were able to see for themselves the working and living conditions of their children. and to me, it was an inspiration to spend these seven days together with other parents. So, on behalf of all the parents who went on this educational tour, I thank the Maori Affairs Department and its officers, members of Branches of the Maori Women's Welfare League and our many hosts for a wonderful tour.

School Leavers at
Whatumanu Club

Thirty-six senior Maori school-leavers from six local colleges attended a special function at the Whatumanu Maori Culture Club, Hastings, on 13 September.

After a tour of the Unilever factory and afternoon tea, the pupils were welcomed by Mr R. Giorgi, Mayor of Hastings, and were addressed by Mr M. Grainer, Technical Director of Unilever New Zealand Limited, on ‘Industry—Its Opportunities and requirements’, and Mr W. Herewini, Controller of Maori Welfare, who spoke on ‘The Maori in Modern Society’.

Mr Grainer urged the pupils to ‘as a generation try to do better than your parents, and see that your children do better than you’ and ‘to narrow the gap in development between races by learning and doing well at school and university, and then, with courage, seek and work in better positions.’ He said the pupils should ‘Aim to beat the Pakeha at his job’.

Outlining positions available in industry Mr Grainer gave the students advice on how to get a start in industry.

‘Come cleanly and neatly dressed and shaved

in your best suit, when applying for a job or employment details. If you look like a rag doll you haven't got a chance.

Speak the best English you can muster, but be yourself—airs and graces are difficult to keep up.

If you apply in writing for a job, and virtually all good jobs will need this, write, and write and write the application letter again until the script is neat and the grammar good, clear and to the point—get help with this at first.

If a job demands you move somewhere—move if it is economic; if you don't you'll handicap yourself.

Think of your working life as a career and not as a series of disjointed jobs, and change jobs only to improve yourself. Money, however important, is not the most important part, and many a half step must be taken to win.’

Following the evening meal, members of a panel discussed questions on education, Maori language and culture, parliamentary representation and the functions of the Department of Maori Affairs.

Of particular interest was the answer to the question:—Is there mutual benefit in the amalgamation of European and Maori in the learning of Maori culture? The panel said, definitely yes, on two counts. First—the intrinsic value in the art or craft for its own

sake. Second—the great opportunity to meet on a common social basis, this leading to greater understanding and communication between Pakeha and Maori’.

Another question which aroused much discussion was that of the ‘language difficulty’ in the education of Maori children.

While conceding that a great number of Maori pupils did have English language difficulty, members of the panel were of the opinion that pre-school centres were of value, but that the Maori parent could do more to help overcome this difficulty. Parents could help by taking a more active part in the life of the school, e.g. attending P.T.A. functions, attending parent-teacher interviews, seeking more responsibility as members of School Committees and High School Boards, providing as far as was within their means a good home atmosphere conducive to homework and study, taking an intelligent interest in their children's progress and aspirations. Unfortunately in some cases, economic pressures tended to deprive a good pupil of the opportunity for a full education.

Time did not permit the answering of all questions submitted, but all agreed the day had been most interesting and worthwhile.

C.A.R.E.

A new organisation, the Citizens' Association for Racial Equality, has opened an enquiry centre in Auckland, to provide advice and assistance to newcomers to the city, particularly Islanders and Maoris.

The main aim of the Association is to oppose racial prejudice in all its forms, both in New Zealand and overseas.

C.A.R.E.'s Inquiry Centre, at 12A East Street, Auckland, is open Monday to Friday from 2 p.m. to 6 p.m. and on Saturday from 10 a.m. to 12 noon.

Success of
Taupo Young People

Two girls in the Taupo area have been successful in winning their sections of the Ngarimu V.C. Essay Competition. Eva Wall, a 12-year-old pupil of Waitahanui Maori School, won the Form II competition in English with an essay on ‘Kumara’. The sixth-form essay, also in English, was won by 16-year-old Ursula Storey of Taupo-nui-a-Tia College. Both are members of Ngati-Tuwharetoa, Eva through her father Marama Wall who is chairman of the Waitahanui Tribal Committee, Maori Warden and chairman of the school committee. Ursula's connection is through her mother, née Maria Emery, sister to the late Sam Emery, businessman of Rotorua, about whom there was an article in the last issue.

This is the first time that Waitahanui Maori School has had a success in the Essay Competion and Mr Frost, the Headmaster, enthusiastically gives credit to Eva who spent much time at home studying on her own for the essay, as well as working hard at homework and taking part in sports competitions. This year, Eva was a representative player in the Taupo

Primary Schools' basketball team. She enjoys writing and has even tried her hand at poetry.

Ursula Storey also spent much of her free time reading widely for her essay on Modern Maori Culture and ways in which it should influence the lives of all New Zealanders. For Ursula this has been a very busy year, as she has been studying for her U.E. as well as being senior girls' athletic champion at College, a member of the College team at the Waikato Secondary Schools' annual sports for the second time, and a school prefect. Ursula intends returning to College next year as she is keen to gain the highest qualifications possible for her career.

Both of these girls owe much to the example and encouragement of their families. As well as Eva's father being very active in the local community, her mother, Mrs Addie Wall, néc Addie Waititi of Ngati-Whanau, a full-time teacher at Wairakei, and the mother of seven children, also gives generously of her time to local affairs. Eva certainly seems to be following in the footsteps of her family and her uncle John Waititi.

Ursula hopes eventually to take up some type of welfare work. In this respect she has been influenced by Mrs Szazy (néc Mira Petrice-

vich), who is connected to the family by marriage, and also by her uncle, Robert Emery, who is a welfare officer at Te Kuiti.

Kia ora korua kotiro ma, mo tenei honore nui kua uhia ki runga i a korua.

Asian Conference

Revd Te Napi Waaka and Eddie Durie were among 65 Youth Leaders from 15 Asian Countries who went to Singapore last April for a Consultation sponsored by the East Asian Christian Council on ‘The Church, the Young Churchman and the Nation’.

The fact that so many of the delegates were active young people directly involved with youth work and representing a diversity of professions, and not ‘Senior Citizens of a mature and high intellectual status’, was, in Revd Waaka's opinion, the main reason why it was such a success.

Eddie Durie has written a most interesting report on his impressions of the Consultation. We quote his conclusion:—‘… I was grateful for this opportunity to see something of Asia, for I believe that New Zealand has soon to make a serious reappraisal of its involvement in this part of the world. Geographically we are part of Asia and the Pacific, but traditionally our ties have been with Britain. Perhaps for this reason. New Zealand's participation in Asian affairs seems to have been limited and uncertain.

‘It has seemed to me that New Zealand's political participation in Asia is still confused with the thought to protect our own shores, both by direct military contribution to the field and by alliances on the idea of collective security. Even our economic assistance at Government level is sometimes seen in the context that a military presence is insufficient to contain an Asian problem.

‘This does not strike me as an adequate basis for New Zealand's fuller participation in South East Asia. It is not sufficient that we should appear as benevolent or even mildly patronising. It is worse that our interests in Asia might be interpreted solely in terms of safeguarding our own security, or more lately, of boosting our own economy. Still, it is likely that we will become increasingly involved in Asia, not only because of withdrawal of British forces, but more especially because of our need to examine the Asian trade potential.

‘Following the Consultation, I am convinced that, to be honest, New Zealand's increased involvement in Asia must be accompanied by the creation of a feeling of common interest or bond, that in itself creates a regional consciousness. Such a role can be effective only if the present military or political drive as well as any programme for economic assistance, is accompanied by a planned programme for cultural exchange and meetings for the exchange of ideas. For me as a New Zealander. this was one of the major by-products of the Consultation, it giving an opportunity for the sharing of ideas by personal encounter. I am sure that real understanding will not come from the conference table of the political mission, but from opportunities for related and honest dialogue between ordinary people. It has been encouraging to note that the National Council of Churches has taken a lead here.’

V.D. is on the Increase

We have been asked to publish this article where it will be seen by young people planning to go away to holiday jobs or camps.

?	In New Zealand, as in most parts of the world, venereal diseases are spreading fast. They are highly contagious.
?	More than half the cases treated at a hospital clinic are under 20 years old.
?	Early symptoms, particularly in women, may be unnoticeable. Only medical examination and laboratory tests can identify infection.

?	Free advice and treatment are available at hospital clinics and private treatment from general practitioners.
?	Early treatment is imperative. Uncomplicated cases are curable.
?	Venereal diseases cannot be cured without treatment, though symptoms disappear for long periods.
?	The disease can be caught repeatedly. There is no immunity.
?	All the contacts of infected persons must be warned and brought to treatment. When necessary, cases should help the authorities discreetly to trace suspects and follow them up. Venereal diseases cannot otherwise be brought under control.
?	Medical aid is confidential. Personal privacy is protected by law, and only in the case of the infection of children under 16 years are parents or guardians notified.
?	Of the two most common diseases, the more prevalent is gonorrhoea. Its symptoms are a discharge from the sex organs and stinging pain when passing water but it may not be noticeable in women. The symptoms appear three to seven days after intercourse and may pass, but the disease spreads and may cause blindness, heart trouble or arthritis. It can prevent men and women having children, or cause a diseased mother's baby to become blind.
?	Syphilis, though less widespread in New Zealand, is more sinister. Untreated, it develops in three stages and is highly infectious during the first two. The first sign appears 10 to 90 days after infection in the form of a painless open (and in women often unnoticeable) sore on the genitals. This disappears and is followed three to six weeks later by any or all the symptoms of the second stage—fever, rashes, mouth sores, headaches, sore throat, falling hair. These symptoms can last for more than a year, after which the disease becomes latent for periods up to 30 years or more. Among the consequences after this third stage are blindness, insanity, heart disease, paralysis, deformity or death. A syphilitic mother passes the disease to her unborn child, but treatment during pregnancy cures them both. All stages of syphilis can be detected by a simple blood test.
?	Venereal diseases are spread through sexual intercourse. The germs are so fragile that they die within seconds outside the the warmth and moisture of the body. There is little chance, therefore, of accidental infection through contact with door knobs or lavatory seals. Syphilis can, however, be caught through contact with syphilitic sores, and sharing a cup or cigarette with a syphilitic who has mouth ulcers can be dangerous.
?	Both diseases are readily curable if treated early and as a result of the use of modern drugs, treatment of syphilis has been reduced from two years to a fortnight and that of gonorrhoea from six weeks to two days.

The rise in venereal diseases has been ascribed primarily to changed moral outlook, disruption of family life, and promiscuity, particularly among young people. Those who drift into casual relationships may come into contact with infected persons and later discover that they, too, have picked up the disease. The new victim then becomes a link in the chain and so it goes on, but everyone has a moral responsibility towards the rest. Some people, particularly men, hesitate to warn their contacts. This is false delicacy, resulting from ignorance. Those for whom it is difficult to follow up a contact personally can help by consulting a clinic or a doctor.

Everybody should know about the dangers of venereal diseases and how to avoid them. Information is available through the Health Department, hospital clinics and medical practitioners. Most libraries have books on the subject or can obtain some.

SING MAORI SING

Viking VP 232 12in 33⅓ L.P.

This features for the first time on record a Maori Concert Party from Bridge Pa Hastings. Side 1 is recorded in a studio and Side 2 is obviously taken from an actual concert. As several items are featured on both sides there is an opportunity for an interesting comparison. I have often hit out in these columns at the unsatisfactory nature of much material recorded ‘live’ by Maori cultural groups. Constant interjections of coughs, snuffles and other audience noises can be very distracting to one's appreciation of a record. On the other hand, live performances often have a verve and spontaneity lacking in studio presentations.

On Side 1 of ‘Sing Maori Sing’ the singing is very smooth and controlled—almost too controlled—and it is only in successive tracks that the group seems to warm to its job. Nevertheless there is some very good singing and some fine bass voices. Apart from some slight slurring in the words of the first item the enunciation is good. A medley item consisting of ‘Rere atu Rere Mai’, ‘Kotiro Maori’. ‘E Rua Nei’, ‘Hoki Hoki’ and ‘Haere Ra e Hine’ is the best on Side 1.

Side 2, recorded live, has much more vitality but the applause, a considerable amount of which comes during the items, is a not inconsiderable distraction and mars the overall effect. In contrast to Side 1, however, the men's voices hardly come through at all for most of the items on Side 2. A measured but spirited performance of the great East Coast women's haka powhiri ‘Ka Panapana’ is the pick of the items from this group but I also enjoyed two rousing items from the Cook Islands—‘Rarotonga e’ and ‘Drums of Rarotonga’. It is good to see Maori Concert Groups sparing a niche in their repertoire for the culture of their first cousins in the Cooks.

The record cover is disappointing in that

there is absolutely no information whatsoever about the party or the nature of the items performed. This and a few minor points aside, the record is a good one and should prove enjoyable to those who buy it.

KIRI SINGS OPERA

Kiwi SLC 46 12in 33⅓ L.P.

Despite over a year away from New Zealand, public interest in, and affection for, the young Maori soprano Kiri Te Kanawa seems as great as ever. Kiri fans will be sure to welcome this latest record from Kiwi of a festival concert at the Bowl of Brooklands, New Plymouth on 11 February 1967. The quality of the recording is excellent and Kiri's singing has that freshness and charm which has already endeared her to many. Some of her recent records, mainly of lightweight stuff, have tended to give an impression of deadness. This record, in stereo, of an outdoor performance in a favourable acoustical setting, and backed by the NZBC Little Symphony Orchestra under Juan Matteucci and Stanford Robinson, does Kiri more justice.

The items are well known—from such well loved operas as La Boheme, Tosca, Faust, Die Fledermaus, Turandot (not so well known), Madam Butterfly and Barber of Seville. Kiri was, rightly I think, taken to task by critics some months ago when she appeared in Wellington because of the over-ambitious nature of some of the material she presented. The items on this record are for the most part well within the capabilities of a voice which is still developing and which still has to reach the full height of its powers. She sings effortlessly and often poignantly, notably in Mimi's farewell from Puccini's La Boheme. This is the best Kiri record yet.

PUTIKI SINGS

Viking VP 187 (Mono) and VPS 187 (stereo) 12 in 33⅓ L.P.

There is nothing unfamiliar on this disc from the Putiki Maori Club Choir, Wanganui, but old favourites are well sung and attractively presented. All items are unaccompanied which is refreshing in this era of the ubiquitous guitar or ukulele. (I am not against the use of these instruments per se as an accompaniment but many groups seem to regard the accompaniment as a prop without which they cannot perform, and in some recordings recently reviewed the instruments have been far too obtrusive). In one or two places the singing seems a shade thin but for the most part it is well balanced and the harmonising is good.

Highlight of Side 1 is a very attractive presentation of ‘Hine e Hine’, sung for the tender love song which it is. Side 2 begins with a very interesting chanted poi. The action song ‘E te Iwi Taitama’ has a difficult lyric yet every word comes through clearly—a sure sign that all in the group are pulling their weight. This is followed by the hymn ‘Te Ariki’ which displays the voices of the Choir to the best effect of all. In contrast ‘He Putiputi Pai’ which follows is poorly sung with the inexcusable but all-too-common mistake of rendering line 1 as ‘He putiputi pai …’ instead of the correct version ‘He Putiputi koe …’.

The cover is the most disappointing feaure of an otherwise good record. There are no notes on the group and there is a ludicrous mistake. The title of ‘Pa mai’ is given as ‘Toru Fa Pamai’ presumably transcribed by someone hearing the group begin the item with ‘Tahi, rua, toru, wha, Pa Mai … etc’ When I taxed Viking about this and about errors on the cover of ‘Sing Maori Sing’ (reviewed above) they explained the very real difficulties they have in getting the groups they record to provide material about either themselves or their items. They showed me notes provided by one prominent Maori educational institution for songs recorded by them.

The notes were badly mis-spelled in some places and scribbled in pencil on odd scraps of paper. It is probably unfair to criticise record companies too much for mis-spellings and misinformation on the covers of their Maori material. It is as much as anything up to the group being recorded to provide accurate and full information for use when the disc is issued. Groups hoping to be recorded in the future, please note!

MAORI

Photography by Ans Westra Text
by Dr J. E. Ritchie
A. H. & A. W. Reed, $6.30
reviewed by N. P. K. Puriri

This book, this collection of people captured by the camera and recorded for all time, is indeed a magnificent effort.

I am not an expert on photography but what I see here, I like. These are real people. No one can accuse Ans Westra of favouritism, as her subjects are from the four points of the compass.

Jim Ritchie has written the background information in language that can be understood by the average person. It is clear that his essays were written sitting on an ordinary chair and not in a professorial one.

This book is one of the best of its kind I have had the pleasure of reading. It covers the field more than adequately.

There are a number of errors due to poor editing, inexcusable for a book of such quality. I hope that these will be remedied in the next edition.

Recently I had an overseas guest in my home. I introduced her to Maori and I understand that she was so taken up with the book that she bought a number of copies to give to her New Zealand friends and relatives in her homeland.

In my opinion this publication will help sow the seeds of understanding between Maori and Maori and between Maori and Pakeha.

If you want to give a worthwhile gift, why not Maori?

If you want to know what is ‘Maoritanga’ then go get yourself this book. It shows the stages of man from the cradle to the grave. It portrays people singing, dancing, eating, weeping, and there is even a T.A.B. shot. In other words, Ans Westra has seen and then shown the Maori people as they are.

Her photographic work in Tamariki was excellent but this effort is a ‘beauty’.

THE BROWN FRONTIER

by C. W. Vennell
A. H. & A. W. Reed, $2.95
reviewed by Sheila Natusch

Most of us feel, nowadays, that it is better to read about ‘old unhappy far-off things, and battles long ago’ than to be actively engaged in swiping people with intent to do harm; indeed, the well-meaning efforts of the modern peace-loving human often recall the fight in ‘Old New Zealand’, where the Pakeha wanted to disarm the Maori, but the Maori only wanted to kill the Pakeha. Really sensitive peace-lovers may shrink, even, from reading about past conflicts; boys, fresh from play ground battles (‘Bang ! ! You're dead—go on, lie down!’), will tackle them more as real-life adventure yarns. It is reasonable to expect, in this country and at this stage, that none of us are likely to bear old grudges, or nurse old grievances.

C. W. Vennell's stories, well-written and finely-illustrated, are a record of man's inhumanity to man in this country between the years 1806–1877. Lack of communication across the cultures was perhaps inevitable; people acted according to their lights, such as they were. To the worst of the early traders and whalers, the native inhabitants were there to be handled in the way some human beings (regrettably) still handle their animals; to those so shamefully exploited, utu was plain duty. Savagery and heroism appear side by side. Mr Vennell has the good journalist's gift of conveying actuality: the feel of the time, place and action. The conversations ring true; there is no cheap attempt at modernising. If we are told the morning was fine, or the captain spoke testily, we feel the writer knows enough about the climate and circumstances to be justified in using his historical imagination to put a bit of meat on the bare bones of history.

It must be said that these true tales are of northern New Zealand only; localities are clearly shown on end-paper maps. The illustrations include engravings, early photographs and documents, and line drawings; the book is attractively produced, and pleasant to handle. And it bears the stamp of patient scholarship and careful research as well as considerable literary skill.

THE RATA TREE

by J. P. Poiner-Webster
from the author, $1.20 reviewed by N. P. K. Puriri

This small booklet is the story of Patuone, his doings, and his transformation from a noble savage to an English gentleman.

The writer has treated his subject well. He could even be accused of looking at him with far too friendly eyes.

Patuone was a rangatira in his own right. The early part of his life was dedicated to the advancement of his tribe, and in later life he promoted goodwill between Maori and Pakeha.

Descendants and kinsmen of Patuone live in many parts of the world, and this publication will be a boon to them. I understand that they are trying to arrange an annual ‘get together’ at Waitangi.

The author can, because of his youthfulness, be excused for some inaccuracies in the whakapapa. I believe he was still at secondary school when he started his project. Much of the material for the book has been gleaned from other sources, but this in no way detracts from its originality.

AT HOME IN NEW ZEALAND:
an illustrated history of everyday things before 1865.

by Alison Drummond and L. R. Drummond Blackwood and Janet Paul Ltd. $2.80
reviewed by Margaret Orbell

This attractive and very readable book consists of ‘an illustrated history of everyday things before 1865.’ There are interesting descriptions of the possessions that the first colonists brought to New Zealand, the food that they ate, their homes, and the clothes that they wore.

The first Europeans to settle in New Zealand were the missionaries who came to the Bay of Islands in 1814. Though they took with them only the most essential possessions, they did their best to maintain the standards of civilized life; a few months after their arrival,

Thomas Kendall wrote home asking to be sent three wigs, among other necessities.

In the next fifty years there were many changes in the domestic life of the colonists, as conditions in New Zealand altered and as English fashions changed. This book documents the changes that took place; it is illustrated with line drawings, and there are entertaining quotations from early letters and diaries. It is especially interesting to read of the ways in which English fashions in dress were modified in the new environment. On the whole, the men adapted their clothing to the new climate and conditions more quickly than the women; the eight layers of skirts and petticoats that women of fashion wore in the 1850s must have been uncomfortable enough in England, but how much worse in the New Zealand summer!

It would be most interesting to have a similarly detailed account of the much more rapid changes that were taking place at this time in the domestic life of the Maori people. In this book there are only a few passing references to Maori life. We are told that in the 1850s and 1860s, when scent and pomades for the hair were popular with barbers' clients, a large part of the most expensive scents and preparations were sold to Maoris. Maoris had always been connoisseurs of perfumes of various kinds; they greatly enjoyed the European perfumes, and took much care in selecting the ones that pleased them most.

WOMEN OF POLYNESIA

text by T. Barrow, Ph.D. photography by H. Sieben
Seven Seas Publishing Ptv. Ltd., $10.50
reviewed by N. P. K. Puriri

Women of Polynesia—its very name conjures up in the mind sun-drenched beaches, waving palm trees, topless mini-grass-skirted maidens, or should I say, women. The inviting eyes on the dust cover of this book are obviously designed to titillate an unwholesome appetite. However, the promise is unfulfilled, the appetite unsatisfied, the thirst unslaked.

This type of book, obviously aimed at the beast in man, does not help the mana of T. Barrow, Ph.D. I would have thought he, an

expert, would have kept the illustrator in hand. I refer to the Maori nudes, or should I say ‘pin-ups’. I do not object to ‘topless’ versions, but when my women are exposed in such a way as in this book, their shame is my shame. Such exposure, deliberate or accidental, has given rise to vendettas, feuds, suicides and deaths. It can be one of the strongest forms of insult. The photographic studies and the text oppose each other—the text on page 62 stating that the Maori was the most modest of Polynesians, and the Maori nudes indicating the opposite.

I must admit, however, that many of the studies are beautiful, underlining the inherent dignity of Polynesian women in general, and it is unfortunate that by undressing only the Maori and Marquesan women, Sieben has given a wrong impression.

As I have already mentioned, it is aimed at the beast in man, and purports to deal with sexual behaviour in traditional Polynesia. It falls flat. I learnt nothing. Consumer Institute could well use it as an example of deceptive packaging.

The author has covered a wide field but in some areas it is apparent that he has had to meet a dead-line, and has departed from his usual scholarly approach.

The publication is notable for its lack of an index.

Thoughts on a N.Z. Christmas

Why not a Maori Crib?
And Madonna of dusky hue?
And couldn't the Kings be Maori chiefs
And the shepherds Maori too?

And the gifts they bring, a patu
A Tiki and Maori poi
A rich feather cloak and a Maori mat
To give to the little God-boy.
So why not a Maori Crib?

Fay Clayton.