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No. 4 (Autumn 1953)
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TE AO HOU
The New World

the maori affairs department AUTUMN, 1953

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TE AO HOU THE NEW WORLD

published for the maori purposes fund board
by the maori affairs department

No. 4

AUTUMN 1953

As this issue goes to press all thoughts are turned towards our New Queen, who was crowned on June 2. Our Queen Elizabeth II already, before her Coronation, stirred the imagination of her subjects to an unusual degree. To the Maori people the Royal Family has traditionally had an especially deep and personal significance, as the Sovereign is respected as the highest and most sacred Chief of Maoridom.

At home, a Bill of the greatest importance to all Maori land owners is now in Committee. A change in the law governing titles to Maori land was not only desirable but inevitable if the land was ever to become capable of being used. As it is now, blocks are owned by hundreds, sometimes thousands of persons, whose shares are often ludicrously small. As the law stands, we can expect that the number of these owners will multiply endlessly from generation to generation. Before the Pakeha came, there was a Maori custom by which the rights of an owner who did not occupy the land ‘grew cold’, so that for the new owners coming into the title in each generation, others would lose their rights. It was the discontinuance of this custom that was largely responsible for the present confusion.

The part of the new Bill which restricts the right to pass on land by inheritance to what are called ‘economic interests’ will prevent a splintering up of the smaller shares, and gradually make the very small shares almost disappear from the Maori Land Court records. (See the article in this issue.)

The Maori people have been as helpful as the Government. From the time the Bill was first presented to the House last year, Maori leaders have discussed it and have made their representations to the Government. These representations have, in the main, concerned the details and the machinery of the Bill, but among all the representations made so far there have been very few disagreeing with the general idea of a drastic change in the law governing Maori titles.

It is regrettable that custom of so many years standing—even though not exactly dating from ancient times—has to pass away, but the necessity to open up the land for farming overides all other considerations. The practical and commonsense tone of the public discussion of the Bill is to be highly commended.

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Ehara i te mea he taonga weti-weti te motopahikara—kei te

kaiarahi te he. Ki te pai te arahi he hanga ahuareka te rere i runga i taua taonga, he waka pai a tae mai ana te ihiihi ki te kaiarahi.

Ahakoa ra ka 52 nga tangata kua hemo a rau atu kua aitua i tenei tau i runga i te arahi porohe i te motopahikara. Ina nga makenu o aua kaiarahi:

1

He tere rawa no te haere–ara he tere rawa no te haere i runga i nga huarahi kino a i te wa ranei kaore e kitea marakeraketia atu a mua.
2

He porohe no te arahi i te wa e taha ana i tetahi atu waka–ara kaore e ata tupato te taha i tetahi atu waka i runga i te huarahi.
3

He kore e whakawatea kia taha tetahi atu waka.

Ki te tupato te arahi i te motopahikara ka mutu te waka, a ma reira anake ka ora ai te tangata.

Picture icon

KIA TUPATO KIA ORA AI KIA TUPATO TE ARAHI

(Inserted by the Transport Department)

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HAERE KI O KOUTOU
TIPUNA

Picture icon

HAERE KI O KOUTOU TIPUNA

The death of Queen Mary, in March, brought to a close the long life of a beloved and venerated lady who was the widow of one British king, the mother of two others, and the grandmother of our present Queen Elizabeth. She was aged 85.

Queen Mary's death is mourned by the Maori people, in whose affections she had a special place—after her visit to New Zealand as Duchess of Cornwall and York in 1901, when she was given a great reception at a gathering of the tribes at Rotorua.

MRS RIPEKA WHARAWHARA LOVE, O.B.E.

One of the best-known Maoris in the Wellington district, Mrs Ripeka Wharawhara Love, O.B.E., died at Lower Hutt, aged 70. She was the widow of Mr Wi Hapi Love, O.B.E., who died last August. One of their sons was Lieutenant-Colonel E. T. W. Love, the first commander of the Maori Battalion, who died at El Alamein during World War II.

Mrs Love was born on Kapiti Island, the daughter of Matene Tauwhare, a chief of Te Ati Awa, and Anehaka Tauwhare, who was a daughter of Mr Robert Park, the New Zealand Company's surveyor, and his wife Terenui, a chieftainess of Ngarauru, in Taranaki.

During the First World War she was a worker for Lady Pomare's Maori Soldiers' Committee, and received the O.B.E. for her services. Her husband received a similar decoration in 1949.

Mrs Love was a prominent figure in Church of England affairs, and for many years services for the Maori community were held in her home.

MRS MAMAE MOKE PUMIPI

Mrs Mamae Moke Pumipi, a chieftainess of the Kawhia Maoris, died at Opara, Kawhia, aged 88. A daughter, Mrs Parekuku Manawaiti, died two days before. Both were direct descendants of Hoturoa, captain of the Tainui canoe.

The chieftainess was the only daughter of Te Aomangi and Hone Kaora, chief and chieftainess of the Ngati-hikairo and Ngati-puhiawe. She was a direct descendant of the four principal ancestors of the Waikato Maoris—Rangihoto Whare, Hourua, and Tapaue—and was connected with all the sub-tribes of the Waikato.

Mrs Pumipi had a thorough knowledge of the history of Kawhia, and could recite from memory more than 200 Maori laments and many incantations. More than 20 of these have been recorded by her son, the Rev Percy Moke, of the Wesleyan Church, New Plymouth.

MR CHARLES TAMANUIARANGI TIKAO

The senior member of a leading South Island Maori family, and chairman of the Ngai-Tahu Trust Board, Mr John Charles Tamanuiarangi Tikao, died at Christchurch. He was 62.

Mr Tikao held the rank of captain with the Maoris in the First World War, and during the Second World War he was an instructor with the Royal New Zealand Air Force.

Tikao Bay, on Banks Peninsula, is named after the family which in early days played a prominent part in the history of that district.

MR TE RAUPARAHA WI NEERA

A direct descendant of the famous Ngati-Toa warrior, Te Rauparaha, Mr Te Rauparaha Wi Neera died at Wellington at the age of 58.

MR TANE (DAN) HOPA

A veteran of the First World War, Mr Tane (Dan) Hopa, of Porirua, died at Wellington. He had a fine baritone voice, and was a well-known and popular entertainer in Wellington.

HAERE E KORO MA, E KUI MA, HAERE KI O KOUTOU TUPUNA I TE PO, HAERE KI TE KAINGA TUARUA O TE TANGATA.

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FIRTH

FIRTH Steelcrete pumice boilers have no rivals for economy, service or appearance.

They are procurable immediately from your local dealer.

Firth Concrete Ltd.

,
Frankton, Rotorua, Stratford, Hastings.

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Contents

Page
ARTICLES AND STORIES
Obituaries: Haere Ki O Koutou Tipuna 3
Crowning of the Queen 8
The Changing Pattern of Maori Population by Miss Joan Metge 11
How Ngarara Huarau was Killed by Te Whetu 15
Maori Musicians by Freddie Gore 22
Maui Pomare by J. F. Cody 23
Weekend in Whangarei 26
Historic Land of Korea 28
Let's Have a Meeting by Beatrice Ashton 49
Making a Koronae by S. G. Mead 52
The Maori Affairs Bill, 1952 54
REGULAR FEATURES
Maori Personalities in Sport by Wallie Ingram 61
Women's World 49
People 32
Famous Maori Carvings 39
Notes from a Museum 40
Maori Poetry 41
The Home Garden 42
New Zealand Bird Stories 44
News in Brief 45
Crossword Puzzle 60
SPECIAL FEATURE IN THIS ISSUE
Family Tree of Queen Elizabeth II 6

Subscriptions to Te Ao Hou at 4/- per annum (4 issues) or 10/- for ten issues at all offices of the Maori Affairs Department, 200 Post Offices in Maori districts and P.O. Box 2390, Wellington, New Zealand.

Printed in June 1953. Registered at the G.P.O., Wellington, for transmission through the post as a magazine.

CHOOSE A CAREER IN THE RAILWAYS
VACANCIES AS UNDER

CLERICAL CADETS: Youths 15 to 19 years of age with not less than two years secondary education. Holders of School Certificate or University Entrance Examination accepted up to 20 years of age.

Commencing salaries vary according to educational qualifications, and include lodging allowance if living away from home.

Good openings for lads in search of a career.

TRAFFIC BRANCH: Youths and men 16 to 39 years of age.

LOCOMOTIVE BRANCH: Youths and men 16 to 23 years of age.

MECHANICAL ENGINEERING WORKSHOPS: Fitters, Fitters (Electrical), Turners, Springmakers, Boilermakers, Blacksmiths, Moulders, Coppersmiths, Sheet-metal workers, Carpenters, Painters; also Labourers.

WAY AND WORKS BRANCH: Carpenters, Electricians, Fitters, Plumbers, Painters; also Labourers (including juniors). Junior mechanicians for communications work.

GOOD WAGES NO LOST TIME

OPPORTUNITIES FOR ADVANCEMENT RAILWAY TRAVELLING PRIVILEGES

Apply nearest Stationmaster or Railway Office, or write to General Manager, Railways, Wellington

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Picture icon

Family Tree OF QUEEN ELIZABETH II.

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GENEALOGICAL TABLE OF THE KINGS AND QUEENS OF ENGLAND

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Crowning of the Queen

Ancient Custom of Maori Interest is Anointing with Oil at ….

The Queen of England is the only monarch now ruling to be anointed with oil at her Coronation. This means the British monarchy is the only one now left which has a Coronation custom going back in direct line to the days of Saul who, when found by Samuel as he searched for his father's asses, was anointed by him in a city in the land of Zuph.

Centuries ago, so it is told, Kings of England were anointed with oil given to St. Thomas of Canterbury by the Virgin Mary herself. This oil was contained in an ampulla shaped like a golden eagle, just as is the one used to-day.

Why does a priest who wishes to pour the blessing and consecration of God over a King or Queen use oil? This question brings us back to very old days and ideas—ideas which are still very familiar to Maori leaders to-day. It was believed that the anointing oil had a healing power, and that the natural healing power believed to be possessed by Kings and

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Ampulla and anointing spoon used at the Coronation.

Queens was stimulated and strengthened by the anointing.

In the Middle Ages, several British Sovereigns gave a considerable amount of time and energy to the use of their healing powers. They cured by the laying on of hands. There were fixed times for doing it. The number of patients was so great that the strain on the King must have been very exhausting. Obviously, this institution could not have gone on if there had not been a good number of cures. One gland disease called scrofula seemed especially curable by royal power; it used to be known as the King's Evil.

We are far away from London and were not able, most of us, to witness the sacred ceremonial of the Coronation. In England, many people were able to see the ceremony through television; this was allowed after, it seems, some protest by palace authorities who were reluctant to allow the sacred scene to be broadcast all over the world.

In New Zealand, in place of television, films are being shown allowing us all to be present in spirit, at least. In addition, of course, local celebrations were held all over the country.

Maoris were included in the New Zealand contingent attending the Coronation in London.

Certain Maoris were selected specifically to represent their own race at the Coronation: one from K-Force, one from the Air Force, two Army territorials, one Maori ex-serviceman, and

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Her Majesty Queen Elizabeth II on her way to open Parliament for her first time in 1952.

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two members of the crew of the cruiser Black Prince.

One of the Maori members, Lieutenant Hiki Kohere, of Rangitukia, is following in the footsteps of his father, the late Lieutenant Henare Kohere, who was a member of the New Zealand party which visited England for the Coronation of King Edward VII, in 1902.

Lieutenant Henare Kohere was then a cadet at Te Aute College. Fourteen years later he was killed, while serving with the Maoris in France, in the First World War.

Lieutenant Hiki Kohere hopes to visit his father's grave on the Somme, and to photograph it during his visit.

One of the youngest members of the Coronation Contingent, 20-year-old Private Selwyn Bennett, is a member of a family which has given outstanding service to the Maori race and to New Zealand.

He is the youngest son of the late Bishop F. A. Bennett, and seven of his brothers served in the New Zealand Forces during the Second World War. Probably the best-known of the brothers is Lieutenant-Colonel Charles Bennett, a former commander of the Maori Battalion, and now of the Department of Maori Affairs in Wellington.

Selwyn Bennett in civilian life is a clerk at Rotorua. He was also chosen as the Contingent's photographer. He has taken a movie camera with him as well as the official “still” camera.

It would be false to believe, however, that the other members of the Contingent are all pakehas. There seem to be quite a number with some Maori blood, and, in particular, it was interesting to meet Warrant Officer Fenton, an engineer from Waitara, who is partly Maori, and was chosen as representative of the 2nd Field Regiment. Not only is he going to Britain with the Contingent, but his brother, Captain Fenton, who was serving in Korea, has been chosen also. This is coincidence enough, but it is odder still that he has another brother, Major Fenton, who was chosen for the Victory Parade in 1946.

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From left to right: Private Katene, Lieutenant H. H. Kohere, Private S. Bennett.

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“Today, in spite of the so-called ‘drift’ of many Maoris to urban areas and occupations, four out of every five Maoris live in the country.

“Some thirty or more years ago most Maoris lived in pas in which all the houses were within a few hundred yards of the meeting house and of one another. Nowadays most Maoris no longer live in such exclusively Maori settlements.”

These are among the conclusions drawn by Miss Joan Metge, a lecturer in geography at Auckland University College, who has made several years' study of places where Maoris live in the Auckland province. She has given Te Ao Hou the story of her discoveries, and drawn the revealing map shown on the next page. Here is what she has reported:

THE CHANGING PATTERN OF MAORI POPULATION

by Joan Metge # #

At present maoris do not live in any numbers in those parts of the province which are mountainous, forested, or otherwise naturally unsuited to farming development. In such areas there are few settlements and villages are widely scattered. Such as there are occur where the land is most favourable for farming, as in the coastal bays of Coromandel and in the Ruatahuna valley in the Urewera, or where forestry work is available, as in the Taupo area, in the Rangitaiki Valley and around Te Whaiti. There are large tracts where neither Maoris nor pakehas live—the Raukumara Range, the Ureweras (except for Ruatahuna and Te Whaiti), parts of the Volcanic Plateau, the dissected hill land of the southern King Country, and interior Coromandel. Maoris are also absent from such districts as those of Maungatapere, Warkworth and Helensville-Kumeu in Northland. A few Maori families are found at the edges of such areas, or are scattered.

Over the rest of the province Maoris are widely though fairly evenly distributed, except for a number of small areas where many live closely together. In the extreme north they are closely settled about the coastal inlets of Whangaroa, Whangape and Herekino, at various points on the Mangonui Peninsula, and in a crescent from Ahipara through Kaitaia to Waipapakauri. Similar concentrations are found on the bayhead plains of the East Coast—Hicks Bay, Te Araroa, Tokomaru, Tolaga and Waipiro Bays—at the southern end of Tauranga Harbour, and around Te Puke and Maketu. Four other places are also notable for their dense Maori population—Mangere (Manukau County), Pukekohe (Franklin), Waahi, near Huntly (Raglan) and Tokaanu (Taupo).

In the country areas, therefore, there is, broadly, the same distribution of Maoris as before the war. This does not mean things have not changed in the country. In those areas of dense Maori settlement where Maoris out-number the pakeha, the Maori population is not growing as fast as it is in most other areas. As a result, the concentration of Maoris in the far north and on the East Coast, north of Tokomaru Bay, though still remarkable, is less pronounced than it was in 1936. This situation is marked in the far north. There are actually fewer Maoris living on the shores of Hokianga and Whangaroa Harbours than there were before the war. Indeed, since 1945 any increase in the Maori rural population in the far north has been confined to the Kaikohe, Moerewa and Kawakawa districts. Today, the Maoris no longer equal the pakeha in numbers in the rural districts of the far north.

This trend is not nearly so apparent on the northern East Coast. The population is still increasing there, and, what is more, is increasing a good deal more rapidly than the pakeha

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population, for the ratio of Maoris to pakehas has been steadily rising, until now there are at least three Maoris to every pakeha, and in some districts as many as five. It is only since 1945 that the rate of increase has shown signs of slowing down, but the signs there, nevertheless.

The same tendency can be clearly seen in the eastern Bay of Plenty. In this case the growth of the Maori rural population has been small between Opotiki and Cape Runaway—an area which is still rather isolated and where the population is mainly Maori—and in comparison, little short of phenomenal between Opotiki and Matata, where pakeha settlement is already relatively close.

The Maori population of the Volcanic Plateau has also been growing very rapidly indeed, but pakeha farmers and pakehas working for timber companies or on public works projects have settled in the area at an even faster rate, so that there are more pakehas in relation to Maoris than there were before. Besides the Volcanic Plateau, the areas where the Maori population seems to be growing most rapidly are the Manukau-Franklin area, the Waikato and the southern parts of Northland—all areas where Maoris have not been numerous since the wars of the nineteenth century—and also the East Coast south of Tokomaru Bay, where Maori settlement is much less dense than it is on the northern East Coast. In the Thames Valley, on the other hand, there are fewer Maoris today than there were before the war. This area is the only one, outside the districts in the far north already mentioned, where the Maori population is not increasing at all.

Movement to Cities

It is obvious that the rate of natural increase among the Maoris cannot be declining in these more remote areas, like Hokianga and Waiapu, where the Maoris are more numerous. The natural increase—the number of children born in the average family—is just as great if not greater in the far north, along the Opotiki coast and on the northern East Coast than anywhere else in the Province. The reason why the number of Maoris actually living in these areas has not increased as much as could be expected is that large numbers leave these areas each year to go and live elsewhere. Some Maoris from other parts of the Province also leave their homes in search of work, but not in the same numbers. Not many Maoris move from one rural area to another, except perhaps to the new forest plantations and timber mills of the Volcanic Plateau. Most of those who leave their homes go to live in the towns and cities. Over the last sixteen years there has been a remarkable increase in the number of Maoris living in urban areas.

The most striking feature of this movement is the way in which its effect has been confined to the largest centres only. The number of Maoris living in the small rural centres, and in some of the smaller towns such as Matamata and Cambridge, has shown no exceptional increase, and in many cases has actually declined, whereas two-thirds of the Maori urban population are now concentrated in four major centres—Auckland (7106), Rotorua (1440), Gisborne (1096) and Hamilton (687).

Why Maoris Choose Large Centres

Maori workers prefer to remain as close as possible to their homes, hence, wherever possible, they move to towns within the area in which they live. Rotorua has become the economic centre of Maoris living on the Volcanic Plateau; Whakatane (397) and Opotiki (495) absorb many of the landless Maori workers of the Bay of Plenty. Both Te Kuiti (450) and Gisborne, regional centres for the King Country and southern East Coast respectively, have more than doubled their Maori population since before the war. Many Maoris living just outside the borough limits travel daily to work in all these towns. These towns, however, are not all always able to employ even those from their own districts who want work. Many, too, live in areas where there are either no towns or only towns in which industrial development is not far advanced. In all these cases Maori workers must seek work further afield.

For the most part they prefer the major cities of the Province—Auckland, Hamilton and Whangarei (401), all of which lie in areas where the population is predominantly pakeha. They prefer to travel to these cities, sometimes hundreds of miles, because of the greater opportunities for employment there, and also because they are sure of finding there others from their own part of the country. In at least two areas where Maoris are numerous, in proportion both to land areas and to pakeha population, Maoris migrate in a steady stream to these outside towns.

On the northern East Coast this outward movement is mainly to Auckland, and is due to the absence of an urban centre within the area and the overcrowded nature of employment in Gisborne, the nearest centre. The far north has six urban centres, but none is large; they cannot cope with the demand for employment from Maoris from the surrounding rural areas, and these must seek work in Whangarei or Auckland. Hamilton draws its Maori workers mainly

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from the Waikato, but also from the King Country. Apart from the regional and industrial centres already mentioned only five other towns have over 250 Maori residents. The bulk of others live on farms or interspersed with pakehas in small rural areas, and on the fringes of the larger towns.

The traditional pa still survives only in areas where farming is not a major activity for the Maoris, and where employment for wages can be readily obtained within easy reach of the settlements. The pa is probably best developed today along the shores of lakes Rotorua and Rotoiti, on the Volcanic Plateau and in the Urewera—at Te Whaiti and Ruatahuna. A few similar settlements are found in areas where most of the land has been occupied by pakehas for many decades, and the Maoris live mainly by working as labourers in primary and secondary industries—as in the Waikato, Matamata and Piako districts, in the vicinity of Opotiki and around Gisborne.

The movement from pas to individual farms, to towns and to cities, and the high rate of increase of those Maoris who live amongst pakehas contribute to bringing Maori and pakeha closer and closer together. This inevitably gives rise to new problems. The most obvious and urgent of these problems arise in the cities. The acute housing shortage has forced the majority of Maoris to congregate in the poorer parts of most towns, where over-crowding and inadequate sanitary arrangements endanger their health and standards of living. During the last few years, Maoris have been constantly moving into the better residential areas in the various centres, and have been entering the trades and professions in ever growing numbers, but their places have been quickly filled by new arrivals from the country. Consequently, the urban Maoris as a whole have as yet been only partially successful in adapting themselves to pakeha conventions of urban life and industry.

These problems are rendered all the more acute by the fact that everything favours the continued growth of the Maori urban population.

Hostel for Maori Girls

Cabinet has approved a subsidy of £5600 for the Methodist hostel for Maori girls at the corner of Ladies' Mile and Remuera Road. The cost of the building, which was previously a rest home, was £11,250. A further £3000 will be spent in alterations and renovations to the building. It is hoped the hostel will be ready for use towards the end of the year.—Auckland Star.

Maori Singer to Tour South Africa

Inia Te Wiata, the Maori bass singer, who went abroad to study some years ago, will be a member of the Covent Garden Opera Company which is to sail from London for South Africa on July 26. The tour will be a brief one, as the company will return to London by the end of August to prepare for appearances during the Coronation season.

Gloriana, the Coronation opera by Benjamin Britten, is to be performed during the South African tour, and for the Maori singer the composer has specially written an aria in the second act. The company began a tour of the British Isles on February 16, and Inia Te Wiata is travelling with it.

In addition, he has made a series of records of Maori songs, including ‘Waiata Poi’, ‘Hine e Hine’, the ‘Nikau Waltz’, and ‘Pokorekare’.

The singer, in a recent letter to friends, says that he is in excellent health, and weights 15st. 51b.

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LEGEND Te Patunga o
Ngarara-Huarau

I te ra ka whiti mai a Tainui me etahi atu waka ki tenei motu, ka tae mai ki Manukau. No te taenga mai ki Otahuhu, katahi ka mohio te iwi te ai kino te wahine a Raka. No te taenga o Tainui ki Otahuhu, katahi ka tauparapara, ka rua, ka toru, ka wha, ka rima, ka ono, ka whitu ka waru, ka iwa, ka te kau. Ka he te manawa o nga tohunga mo Tainui kahore e taea. Ko Raka ka tata mai; ko te waka, ko te ihu anake kua noho ki runga i te neke, kaore ano te waka i eke noa ki uta i enei tauparapara ka kotahi te kau nei; no te mea he karakia tonu enei tauparapara; kaore te iwi i matau kei te purutia e Raka mo te aitanga o tana wahine, o te Marama; no te mea ka mau te ringa o Raka ki te kei o te waka. Katahi ka whakahua i tana tauparapara; kore te iwi i te kite ake, no te mea i ma runga mai ia i te waka atua, i rangona ki te reo e whakahua ana i tana tauparapara; koia tenei tana whakahua:

Toia Tainui!
Tapotu ki te moana,
Ma wai e to?
Ma te whakarongo ake.
He tara wainuku,
He tara wairangi,
Puni e! Manoa!
Naumai! Naumai e Tane!
Ka tau taua i te wai,
Kia matakitakina taua
E te tini o te tangata.
Naku koe i tiki atu,
Ki te Wao-nui-a-Tane,
Mingoi! E Tane!
Koakoa! E Tane!
Rangahau! E Tane!

[text continues here]
 

How Ngarara-Huarau Was Killed

by TE WHETU
Translated by T. G. Poutawera

In due time Tainui and the other canoes which came over the sea reached Manukau, situated on the West Coast of the North Island of New Zealand. Whilst they were preparing to drag Tainui over the isthmus at Otahuhu, it came to the knowledge of the people that the wife of Raka1 had committed adultery so it was that when the people attempted to drag the canoe she could not be moved. Ten strong and potent invocations the people used, but without much effect, and the minds of the priests were filled with perplexity, because Tainui could not be moved. In the meantime Raka had approached near, and just then only the bow of Tainui had mounted the first skid—the rest of her had not yet reached the dry land, and this in spite of the ten powerful invocations they had uttered, each of which was accompanied by an effort to drag her. All this time the people and the priests were in entire ignorance that Raka was holding the canoe back, because of the sin of his wife Marama. Having caught hold of the stern of the canoe, Raka chanted his incantation. The people heard his voice but did not see his person—for he came in a phantom canoe. Thus chanted Raka:

‘Drag Tainui till she reaches the sea!
But who will drag her there?
Listen to the sound that strikes upon the ear—
‘Tis the sound of a troubled sea!
‘Tis the roar of the heavenly element
Close up (to the gunwale), seize the dragging ropes!
Come, Tane!2 Oh, come!
Let us float upon the sea,
That we two may be admired
By the people in multitude.
It was I that fetched you
From the Great-forest-of-Tane.
Bestir thyself, Oh Tane!

[text continues here]
 

(1) Other authorities say she was the wife of Hoturoa.

(2) Tane is here used for the canoe, he being the god of forests and of all works in wood.

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[continued from here]
 

Katahi ka whakaaturia te hara o tana wahine, o Maruanuku, katahi ka whakahua:

Turuturu haere ana te wai,
O te hika o Maruanuku,
E patua ana mai e
te komuri hau,
Na runga ana mai o ihi-ihi.
Panekeneke-koia i tona waka,
Ka to ki whea?
Ka to ki Maungatorohi e!

Katahi ka oho te iwi:

‘Torohi e! torohi e! torohi e!’

Katahi ano te waka nei ka haere; puta atu ki Manukau! haere mai, Kawhia, Mokau, Te Waiiti; ka hoki atu a Tainui ki Kawhia, ka haere mai a Ngaitarapounamu, ka noho ki Mimi. Ka roa, ara, ka maha nga tau e noho ana, ka haere ki te moana ki te huti ika i te moana, he maha nga waka i haere, nuku atu i te wha tekau. Kaore i roa, ka puta tetehi hau nui, ka riro taua iwi i te Puhi-kai-ariki,* po tahi, po rua, po toru, po wha, ka eke ki Rangitoto, ka noho. Kaore i roa, ka haere, noho rawa atu i te tai hauauru o taua motu, o Rangitoto. Te ingoa o te wahi i noho ai, ko Moawhitu. Ka noho tuturu taua iwi ki reira, ka mahi i te kai, i te ika; ka kite hoki i te nui o te kai, katahi ka whakaaro kia tikina nga wahine me nga tamariki. Ka haere mai ano aua waka, katahi ka heke, ka heke ki Rangitoto; ka tae. Katahi ka kitea e te iwi ake o tera motu, no te kitenga, kihai i taea te whakatoi i te nui kino o taua iwi. Katahi ka whakamoea ki te wahine; heoti ano, kua iwi kotahi ki tera motu; ka noho.

Katahi ka whakaaturia nga Tauranga hapuku; katahi ka haere nga waka ki tetehi hapuku. Ko taua wahi, he tapu, kaore e pai kia kainga nga hapuku ki runga i te umu, engari me kohi ki tahaki kai ai, katahi ka tika kia kainga e te tangata. Ka taka ki etahi rangi pai, ka haere nga wahine ki te uru karaka, no te ata, ahi-ahi noa ka tae iho. Tae noa mai kua maoa te kai; akuanei te wareware ai tetahi o aua wahine ki taua whakahaere. Akuanei ko te kaha o te hiakai ka haere tonu ki te taha o te umu; e kohi ana nga wahine. Akuanei kua kite iho taua wahine i te arero o te ika i taka ki runga i te umu. Katahi ka rere iho te ringa o taua wahine ki te tiki iho, tangohia ake, komotia ake ki te waha; kite noa atu nga hoa kua kainga e te wahine ra. Po kau ano, tana putana o te taniwha! Katahi ka taupokina e te moana. E hoa ma, ka mate te iwi nei. He mano te tangata me te wahine me te tamariki i hurihia e te taniwha ki te whenua, e takoto mai na ano i te whenua. Ka mate tena iwi, ko nga tangata i etahi kainga atu o taua iwi, i ora.

Ka noho, roa rawa; ka haere ki te uru karaka, ahiahi noa ka hoki mai. Akuanei ka tika mai

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Be lively, Oh Tane!
And move along at a pace.’1

Then, in order that all the people might know that his wife, Maruanuku,2 had committed an offence, he continued thus:

‘Moisture drips from Maruanuku,
Caused by the gentle blowing that issued
From the fount of trembling love.
Move by short stages—his canoe
Whither will he drag her?
To Maungatorohia will he drag her.’
Then the people shouted:
‘Move along at speed, move along! move along!’

Then the canoe moved along, and eventually reached Manukau. From Manukau, Tainui proceeded to Kawhia, and from thence to Mokau and Wai-iti, and then returned to Kawhia, but part of the crew, a tribe named Ngaitarapounamu went on and settled at Mimi.3

After living there many years some went on a fishing excursion in their canoes, which were more than forty in number. While out at sea a fierce storm came on, and this drove the canoes before it. On the fourth day the canoes reached Rangitoto (D'Urville Island) and the people landed. After a short stay in one part of the island, they removed to the western side and permanently established themselves at Greville Harbour. There they engaged themselves in cultivating the soil and fishing, and when they saw the plentiful supply of food to be obtained there they decided to fetch their women and children. They accordingly set out, and in due time they all returned to Rangitoto (the red, or bloody heaven). Then it was that they were seen by the inhabitants of the island, who, being very numerous, could not be either opposed or molested; so wives were given them, and thereafter the two tribes became one and lived together.

The cod-fishing grounds having been made known to the newcomers, the people went out in their canoes to fish. It so happened that the place where they went to fish was tapu. This being so, any fish caught there must be taken out of the oven and removed to a distance before it could be eaten. Early one fine morning the women went out to gather the berries of the Karaka, and did not return home till evening. On their return they found the food

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(3) This is one version of the above Tauparapara, or invocation.

(4) Maruanuku appears to be a second name for Marama.

(5) Mimi is a river about twenty-five miles north of New Plymouth; Wai-iti, a stream some four miles further north.

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already cooked. One of them, being hungry, went straight to the oven where the other women were gathering up the food and, forgetful of the sacred place from whence the fish was brought, she picked up a fish tongue which she saw lying in the oven and ate it before the other women noticed the action. That very night the monsters of the deep appeared, the sea arose and, Oh! my friends, it overwhelmed these people. Thousands of men, women, and children were overwhelmed and buried in the earth by these monsters—there the people lie even now. Thus perished these people; but those of the members of the two tribes who were at the time living in other settlements did not perish. These, therefore, lived on and when a long time had elapsed they went to gather the berries of the Karaka tree, and returned home in the evening. In returning home one of the women took a direction which brought her directly in front of the cave of ‘Ngarara-Hauarau’ (the monster reptile with the numerous progeny) so that when she looked, lo! the monster himself was there. She did not see the monster's tail, she only saw his head and, being frightened, she started to run—but the monster caught her with his tail and drew her in so that she immediately found herself encircled by the monster reptile. She was then led to the cave, and there the reptile and woman lived, with paua for food.

The way they prepared the shell-fish for food was, first of all to gather a large quantity of it and put it into fresh water. By this means the fish is made palatable. One day the pair went to get a quantity of flax and returned in the fore-part of the day. Then the woman said, ‘Will you let me go to the water alone? I wish to go and prepare my food.’ The monster replied, ‘But you might run away and leave me!’ ‘I will not,’ said she, ‘because I have made up my mind that you shall be my husband.’ He replied, ‘Who can tell!’ Whereupon the woman said, ‘I will give something to assure you of my presence.’ ‘What is it?’ asked the reptile. ‘Let a rope,’ she said, ‘be made of flax and let it be made long enough to reach the water.’ ‘Then!’ said he, ‘let a rope be made.’ They accordingly set to work, and when the rope was finished the woman went to the water. On her return she gave the following directions: ‘When I go to the water I will tie the rope round me; when I get there if you pull the rope I will at once return.’ She then added, ‘Let us experiment.’ She accordingly went to the water, and on reaching it she called out, ‘Pull!’ The rope was pulled and she at once returned. ‘It is well,’ the reptile said, ‘go and prepare your shell-fish.’ Then she said, ‘I shall be detained, and will

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te wahine nei i te raina i tika tonu ki te rua o Te Ngarara-huarau. Rokohanga atu e taua wahine, e noho mai ana taua nanakia. Katahi ka haoa ki te hiku; kahore taua wahine i kite i te hiku; ko te kitenga o taua wahine i te upoko, katahi ka oma; no te omanga, katahi ka haoa mai e te hiku; tu ana te wahine nei i waenganui o te nanakia nei. Katahi ka arahina ki te ana o te ngarara; ka noho raua i te ana; te kai he paua.

Ka haere raua ki te mahi, ka pae, ka kawe ki te wai kia reka ai, ka kai. No tetehi rangi, katahi ka haere raua ki te harakeke, ka hoki mai i te ata, katahi te wahine ka ki atu:—‘E kore koe e pai kia haere noa atu au ki te wai, ki te mahi i aku kai?’ Katahi ka ki mai te ngarara:—‘Akuanei au ka mahuetia koe!’ Ka ki mai te wahine:—‘Kahore, no te mea, kua pai tonu au ki a koe, hei tane maku.’ Ka ki atu te ngarara:—‘Ko wai hua ai?’ Katahi ka ki atu te wahine:—‘Tenei ano he tohu maku ki a koe.’ Ka ki atu te ngarara:—‘He aha te tohu?’ Ka ki atu te wahine:—‘Me putikitiki ki te harakeke hei taura, kia tae ki te wai.’ Katahi te ngarara ka ki atu:—‘Tena, mahia!’ Katahi ka mahia, ka oti, ka tae ki te wai, ka hoki mai te wahine. Katahi ka ako atu te wahine:—‘Ka haere au ki te wai, me here ki a au te taura, e tae au ki te wai, mau e kukume, ka hoki mai au. Tena, iana, whakamatauria!’ Ka haere te wahine ra, ka tae ki te awa; katahi te wahine ka karanga:—‘Kumeal’ ka kumea, ka tae atu. Katahi ka ki atu:—‘E pai ana, haere ki atu:—‘E kore au e hohoro mai ko te horoi ki te mahi i o paua.’ Katahi te wahine ra ka au i aku paua, ka ma, ka noho au ki te tuitui, ka oti, ka whakairiiri kia maroke, kia pai ai, kei pirau aku kai. Otira, mau e kumekume; e maro—ei te here tonu i a au; e kaha te maro—kaua e kukume, kei motu. E kore au e hoki wawe mai, ma te mutu ano o aku kai te mahi, katahi au ka hoki mai.’ Ka ki atu te nanakia nei:—‘Ae’.

Katahi ka haere te wahine ra, ka tae ki te wai, katahi ka herea te taura ki te rakau, ka mau. Katahi ka haere, ka tae ki te kainga o ona whanaunga, ka tangi; kaore i roa e tangi ana, ka ki atu te wahine ra; ‘Kati te tangi, e hoki ana ano ahau; ko taku tane he ngarara nui, e waru nga peke! I haere mai au ki a koutou kia hanga tetehi whare nui, kia tekau whanganga te roa o te whare; ko te whare me hanga ki te motu; ko nga rakau tu tonu o te motu nga pou o te whare, ka tia ai nga pakitara ki te rarauhe, me manuka a roto. Ka hanga ai hoki i tetahi ara moku, hei rerenga atu moku a te takiwa e tahuna ai te whare. Ko etahi ki te whare, ko etahi ki te tarai ko, hei wero, ko etahi ki te tarai tokotoko, kia oti, ka haere ake tetehi ki te tiki ake i a maua.’

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not therefore be back soon, for,’ added she, ‘I must first wash the fish. When that is done, I must sit down and string them together; then I must hang them up to dry so that my food may not get spoilt. You can, however, pull the rope whenever you choose to do so. When you have pulled, and the rope is fully stretched out, you will know that it is still tied to me; but you must not strain too much on the rope lest you break it. I will not be back until I have seen to my food.’ To all this the reptile replied, ‘Yes, go!’

As soon as the woman reached the water, she tied the end of the rope to a tree, and then set out for the home of her people. Her relatives received her with tears and lamentation; but while yet they wept, she said: ‘Let your weeping cease. I must at once return to my husband who is a monster reptile with eight peke (? legs). Do this, however, Let a big house be built; let its length be ten spans (of the arms). This house you must build in among the trees, making use of the trees themselves as pillars and posts for it. The walls of this house you must cover with fern and the inside with manuka. You must also prepare an exit for me by which I may escape when the house is set on fire. Do you therefore set to work. Let some of you see to the building of the house, others to the making of spears, and the rest to the preparation of long poles or sticks. When you have done all these, let one of you come for us.’

It was not long before everything was ready, and a messenger set out for the cave. Meanwhile the woman had gone back, and on reaching her home, coiled up the rope as she approached. When she reached her husband, she addressed him thus: ‘I have seen your father-in-law, he invites us to his home, so that your brothers-in-law, sisters-in-law, father-in-law, and mother-in-law may greet you.’ The reptile asked, ‘When does he want us to come?’ ‘I told them,’ she replied, ‘to build a house so that they might receive their son-in-law and brother-in-law in a fitting manner. Of course, although I have told them to do this, everything depends entirely upon yourself, especially if you do not care to accept the invitation which your new connections have extended to you.’ ‘It is well,’ said the reptile, ‘I am willing to go; therefore let us await the messenger.’ Soon the messenger appeared, then the woman said, ‘Oh, Sir! your brothers-in-law have come to invite us.’ ‘Where are they?’ the husband asked. ‘Lo! yonder stands your brother-in-law,’ but the man was not a brother-in-law—he was a slave brought from Kahuhunu. The man would not approach near when he saw the reptile, but kept off at a distance. He was very

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Kihai i roa, kua oti, tena te karere te haere mai. Na, ka hoki te wahine ra, ka tae; katahi ka pokai haere atu i te taura. Ka tae atu ki te tane, katahi ka ki atu te wahine ra ki tana tane:—‘Kua kite au i tou poupou, i ki mai kia haere atu taua kia kite o taokete i a koe me o poupou.’ Katahi ka ki atu: ‘Awhea’? ‘I kiia atu e au, me hanga he whare kia pai ai, he kitenga mo koutou i ta koutou hunaonga, otiia, he kii noa atu naku, kei a koe te ritenga, me he mea kaore koe e aroha ki nga kupu mai a o taokete me o poupou.’ Katahi ka ki atu te ngarara nei:—‘E pai ana, me tatari atu ki te karere, e pai ana au ki te haere.’

Kihai i roa, ka tae mai te karere; katahi ka ki atu te wahine:—‘E Pa! kua tae mai o taokete ki te tiki mai i a taua kia haere atu.’ Ka ui mai te tane:—‘Kei whea?’ Ka ki atu te wahine:—‘E tu mai nei to taokete!’ Ko taua tangata, ehara, he mokai no Kahuhunu. Te kitenga atu o taua tangata i te nanakia nei, kahore i kaha ki te whakatata atu i a ia, engari ko taua tangata he horo ki te oma, na reira ka ngarea ko ia hei karere; mo te whai a te ngarara, e kore e mau. Katahi te ngarara ka ki atu ki te wahine; ‘Kii atu, kaua ratou e karanga mai, “haere mai ra, E Te Ngarara-Haurau,” ko te karanga moku—“haere mai ra, E te Wairangi e i, haere mai ra e te Wairangi e i”.’

Ka hoki te karere i mua ai; katahi raua ka haere, ka puta i te kurae, ka kitea mai e te pa e haere atu ana. Te tirohanga mai o te pa. ‘E! He whakahouhou!’ Katahi ka haere, ka tata, ka pa te tawhiri a te pa:—‘Haere mai ra e te manuhiri tuarangi, na taku potiki koe i tiki atu ki tahapatu o te rangi, kukume mai ai e i!’ Katata, ka karanga ano te iwi:—‘Haere mai ra E Te Ngarara-Huarau e! haere mai ra E Te Ngarara-Huarau e!’ Ka rongo te ngarara i tera karanga, katahi ka ruru te upoku, ka puta te mamaoa ki te riri; ko te mamaoa i rite ki tetehi pu nui, te kaha o te putanga ake; e toru pakutanga. Ka rongo te iwi i te toru pakutanga, katahi ka hoki te karanga:—‘Haere mai ra e te Wairangi e! haere mai e te Wairangi e!’ Katahi ka haere ki te whare ka uru ki roto. Katahi ka hoatu te papa, ka tutakina rawatia, katahi ka titia nga pakitara o te whare, ki te wahie, ki te rarauhe, ki te manuka; ko etehi ki te whakangau i nga kuri. Ka rongo te ngarara i te haruru o te iwi e whiu ra i te wahia ki nga pakitara o te whare, ka oho ake te ngarara, ka ui atu:—‘He aha tenei mahi?’ Ka ki iho te wahine:—‘Ko ou taokete kei te patu kai mau, ma to ratou taokete.’ Ka moe ano te ngarara. Ka rongo iho te wahine nei i te kaha o te ngongoro o te ihu, e tia ano, ko etehi taramutanga kaha, ko te rite o te tangi o te ihu o taua nanakia. Katahi ka karanga mai te wahine:—‘E te iwi e! tahuna! kua kaha te moe.’

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fleet of foot and was sent as messenger on that account, so that should the reptile give chase, his fleetness of foot would enable him to escape. The reptile told the woman to tell the messenger that his people must not call out ‘Welcome the reptile-with-the-numerous-progeny!’ but to call out, ‘Welcome, oh demented one! Welcome, oh demented one!’ The messenger then went on in front and the pair followed, and after rounding the point they came in sight of the settlement. When the people looked, lo! they were coming and the sight that met their gaze was most repugnant. Nearer and nearer the reptile came — and then the people burst forth in a chorus of welcome, thus:

‘Welcome, stranger! from beyond the sky,
My last-born-child did seek thee.’
On the distant horizon —
And drew thee hither: Welcome!’

When the guest had approached still nearer, the people again shouted, ‘Welcome the reptile-with-the-numerous-progeny! Welcome the reptile-with-the numerous progeny!’ Upon hearing this the monster shook his head in anger, whereupon steam issued forth accompanied by three loud reports. When the people heard these, they shouted instead, ‘Welcome, Oh Demented One! Welcome, Oh, Demented One!’ The guest then advanced, and entered the house. As soon as he had entered, a board was placed against the opening. The dry wood, fern, and manuka were heaped against the sides of the building. While some were doing this, others were making the dogs yelp and bark, so as to create as much noise as possible. The noise caused by the wood thrown against the sides of the house roused the reptile from sleep, and he asked, ‘What are the people doing?’ The woman replied, ‘They are your brothers-in-law killing food for you.’ On hearing this the reptile relapsed into sleep again. By-and-by he began to snore sonorously, so that the sound resembled that of a great big drum when beaten. Then the woman called out, ‘Oh my people! Set fire to the house! He is asleep!’ The people thereupon took up their lighted torches, such as are generally used by the natives, made from the resinous wood of the Rimu and Kahikatea. The people surrounded the building and, at the word ‘Fire!’ plied their torches to the house, and very soon the whole place was in a blaze. When the reptile felt the warmth of the fire, he began to snore louder than ever, so that the sound produced resembled the roaring of the sea. It was not until burnt bits of wood fell upon him that the reptile woke up, and when he looked lo! fire was all round him. Then the woman shouted ‘Spear him!’ ‘Spear him!’ Then the spears were used and, in this manner, the monster

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Katahi ka mau te iwi ki te ahi, he rama, ara, ko a te Maori rama, he ngapara. Katahi ka tahuna, ka ka; katahi ka haere rauna noa te whare, rite rawa nga tangata, katahi ka karanga:—‘Tahuna!’ Katahi ka tungia te rama; tana kainga a te ahi! ka rongo te ngarara i te mahana o te ahi, katahi ka kaha rawa te tangi o te ihu, e tia he haruru tai moana! No te mea ano ka horo te ngarahu o te whare ki runga i te ngarara, katahi ka ohooho noa ake, kua ngau katoa te ahi i taua koringa.

Katahi te wahine ka karanga, ‘Werohia! Werohia!’ Katahi ka werohia; ka mate te ika nei, ka tika te tao ki te hiku, ka motu te hiku; ka rere, noho rawa atu i roto i te roto iti; engari kaore te hiku i whai mahi mana. E hoa ma! ka mate tenei nanakia. I muri, ka hapu te wahine, ka whanau kotahi te tamaiti, kotahi taha ngarara, kotahi, he kiri tangata. Ko nga waewae, he ngarara katoa, me te upoko, me te ihu, me te waha, me nga karu, ko te kiri anake i riro i te tangata.

E hoa ma, ko taua tamaiti i mate, kaore he waha; ko te ahua kau o te waha i hanga, no reira i mate ai. Ka mutu tenei korero patunga ngarara.

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reptile was killed. A portion of its tail, which one of the spears severed, flew off and took up its abode in a little lake,1 but the tail could find nothing to do. Thus, my friends, the monster reptile, Ngarara-Huarau was killed.

In due time the woman conceived, and brought forth a child. This child was partly human and partly reptile. The feet and legs were all reptile, so also were the head, nose and eyes; the skin alone was human. Friends, the child above-mentioned died, and this because it had no mouth, although to all appearance it had one. Ended is this story.—Reprinted from the Journal of the Polynesian Society.

(6) A small lagoon near Moawhitu.

TE PUEA'S PHOTOGRAPH

An enquiry has been received regarding the photograph of the late Te Puea Herangi, published in the last issue of Te Ao Hou. Copies of this photograph can be obtained from the National Publicity Studios, Box 5042, Wellington. They cost 3s. for one measuring 8in by 6in, and 6s. for one 10in by 8in. A postal note should be sent, including 3d. postage.

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AN APPRECIATION

An American correspondent expresses appreciation of Te Ao Hou, of which he has received and read the first and second issues. He says he became interested in the Maori people—and in all Polynesians—in 1942. He has since compiled five scrap books of Maori information, to obtain the material for which he has written to nearly 100 Maori people, over half of whom autographed the return envelope. Some of his most prized autographs are from the late Rt. Rev. F. A. Bennett, the Rt. Rev. W. Panapa, King Koroki Te Where-whero, the late Te Puea Herangi, the late Sir Apirana Ngata, and the late Sir Peter Buck (Te Rangihiroa). The correspondent signs himself Hoa Aata (Arthur) Garrison, of 58 Nichols Street, Bridgeton, New Jersey, U.S.A. He expresses appreciation of the help he has had from Mr and Mrs Tonihi Rihari, of Whakarewarewa, and concludes his letter with ‘Mate Atua koe e manaki, Kia hoa, Kia ora; nga whakamihi.’

Another correspondent, Mr G. E. Lawrence, of Waipawa, Hawke's Bay, writes saying that Te Ao Hou ‘will give us pakehas a better understanding of our Maori brothers, whom we so often take for granted.’ Mr Lawrence says he subscribes to Te Ao Hou because he is interested in Polynesians—their arts and crafts.

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Maori Musicians are Talented

by Freddie Gore

When I toured New Zealand, leading the Civic Winter Gardens Band, I met a good many Maori musicians, and at various times I have played with some of them, such as the Campbell brothers. I discovered that Maori players have a special musical and rhythmic sense of their own which gives them great qualities for a modern dance band.

Among those I met, I still remember Harry Brown's orchestra in Gisborne, which rather impressed me. In Hawke's Bay there are many first-rate Maori musicians, but a particularly fine one is the saxophone player, Tiger Otene. Good, too, is the Larkins group, working around Wanganui and Palmerston North, and playing over the air from Wanganui. Also from that district are the Tawharu Quintet, who sing like the Mills brothers—with a Spanish guitar and four or five voices—and have often performed from 2ZB.

Auckland is full of Maori talent; there are too many first-rate players to mention them all here. It is odd how often Maori talent runs in families. There is, for instance, the Shalfoon family from Opotiki. Epi plays the piano, and after leading a band in the Rotorua district, is now a band leader and organiser in Auckland. His brother, Tony, is a tenor saxophone player who went to study in the United States, but has since come back. A fine trumpet-player was Phil Campbell, who was killed in the last war. He used to be a member of the Kiwi Concert Party. His brother George is an excellent bass-player and a real musician. He worked in Australia for a while, but is now back in Auckland, and has regular contracts with 1YA. Lou, the youngest of the Campbell brothers, became leader of the Kiwi Concert Party, and had unprecedented runs in Australia. He is the only one of the brothers who took a degree in music, and he writes the scores for the whole of the show.

These are only a few of many I met, and they are all professional players. There could be a really great future for Maoris in music; the talent is there in abundance. You see it everywhere. It is sad to see a man with real talent playing by ear, and often unable even to read music. If such people could only get themselves trained—if they cannot find a teacher, there are plenty of good correspondence courses—they could go a long way. In music, as in everything else, a person cannot really achieve anything worth while unless he is trained.

* * *

KOAUAU PLAYER

A correspondent has drawn attention to a statement made in a recent issue of Te Ao How that Mrs Wi Neera was the only Maori who could play the koauau. He says there is another Maori, Mr Henare Toka, who is an expert player.

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MAUI POMARE
and TE ORA O TE MAORI

by J. F. Cody

Perhaps it was not entirely by chance that Maui Naera Pomare was the first of his race to qualify in medicine—the family name originated through an ancestor who had the unusual pre-pakeha experience of catching a cold and spending a night in coughing. (Po, night; Mare, cough.)

He was born at Pahu Pa, near Urenui, in 1876. His boyhood was passed partly in Taranaki and partly in the Chatham Islands; on his father's death he was sent to board at Christchurch Boys' High School, and later to Te Aute. When he was included in Massey's first Cabinet he was the first Old Boy of Christchurch Boys' High School to attain Ministerial rank.

It was at Te Aute, and in his thirteenth year, that Pomare helped to lay the foundations of a movement which became the Young Maori Party of the early nineteen-hundreds, and which did so much towards the elevation of Maori social life. At that time pupils of Te Aute did not go home for the winter holidays, so, spurred on by John Thornton, headmaster of the College—a man who preached that the regeneration of the dwindling Maori race could come only through its own exertions—three school-boys set out to convert their own elders.

The leader was Rewiti Kohere, of the East Cape; with him Timutimu Tawhai, of the Bay of Plenty; and Maui Pomare, of Taranaki, packed their swags and set out to tell the people that unless they changed their ways of living they must die out and disappear as a race. Their reception was a mixture of incredulity, anger and indifference, for they knew little of the deep-rooted conservatism of the Maori character, and their elders declined to be judged and directed by schoolboys. Nevertheless, they initiated a movement which became first the Association for the Amelioration of the Conditions of the Maori Race, later the Te Aute Students'. Association, and finally the Young Maori Party.

While he was still a student at Te Aute, an acquaintance with some people of the Seventh-day Adventist persuasion led to the suggestion that he should enter the Adventist Missionary College in Michigan, U.S.A., and train in medicine. So we find Maui Pomare becoming for a time probably the only Maori on the American continent. The Battle Creek ‘Moon’, reporting a meeting of the missionary society, wrote: ‘After the usual devotional exercises and a song by the college quartette, the speaker of the evening, Mr Maui Pomare, a young chief of the Te Atiawa tribe of Maoris (pronounced Mowrys) of New Zealand, was introduced and gave a very interesting and instructive talk concerning his people, their religion, manners and customs. Mr Pomare is a sturdily built, sunny-faced young man, a pleasing speaker, bubbling all over with good nature; a lineal descendant of those gentlemen who, in times past, were said to have had an extreme fondness for the missionaries—stewed, fried or toasted.’

Commenting later on the reporter's flippant allusion, Pomare showed the mixture of diplomacy and humour for which he became so well known, by admitting the partial truth of the statement, and ending: ‘But you need not be afraid of me—I am a vegetarian!’

After completing the prescribed course of studies at Battle Creek, Pomare went on to the American Medical Missionary College at Chicago, from whence he graduated M.D. in 1899, returning to New Zealand in 1900.

He returned at an auspicious moment. The Seddon Government, perturbed at the continuing decline in the Maori population, had passed the Public Health and Maori Councils Act, by virtue of which a Native Health Officer was

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to be appointed. His duties would consist of investigating health problems, and lecturing on hygiene. The Native Health Officer would normally have been a European, but the advent of a Maori doctor, by birth a chief—one who had the mana of pakeha learning as well as the authority of lineage—was providential. Dr Pomare was twenty-five, and full of enthusiasm. He had need of it.

‘What we should first do,’ he wrote in a Departmental report, ‘is to educate the mothers how to bring up their children…Educate the mothers to recognise the efficiency of the bath-tub, clean warm clothes, plain and wholesome food, and you will regenerate the Maori quicker than by teaching the youths and maidens embroidery, Latin and Euclid, and then sending them back to live in the same groove as their parents.’

Dr Pomare was quick to see the shortcomings of the education system. ‘We educate them up to a point, then leave them to drift just when we ought to hold on to them, and make them into useful members of society,’ he declared.

Undeterred by rebuffs, Dr Pomare threw himself into his work with an enthusiasm equalled only by his lack of material resources, for words alone are poor weapons against inertia and indifference born of ignorance. Every word of advice he gave cut across customs and traditions; horrified remonstrances and threats of personal violence followed his suggestions that old and disused whares should be pulled down, but his answer was to take a fire stick, and within three years burn nearly two thousand such breeding-grounds for rats.

The fiercest and most consistent opposition came from the village quacks, who had usurped the position of the old-time tohunga, who were learned men and versed in the medical knowledge necessary for the treatment of the few ailments of pre-pakeha days. Their degenerate successors coupled witchcraft with charlatanism of the grossest description, to the detriment of Maori health. Pomare wrote:

‘I cannot be emphatic enough in condemning these “tohunga”, for I have seen the result of their work. In one pa alone, seventeen of what might have been the hope and pride of their tribe were, I consider, cruelly murdered by the wanton practices of a “tohunga” in whom many natives have faith. I do not think a single one of the seventeen children who were sacrificed need have died, for they were only ill with measles.’ His cry went unheeded, and he battled on alone.

He battled on alone, but not unsuccessfully, in the general field of sanitation. As a result of his representations, Maori sanitary inspectors were appointed to see that his recommendations were carried out, and the 1906 census disclosed the heartening fact that the Maori population had increased by 4588. The tide had turned, and his work was justifying itself. During these uphill years another young Maori was studying medicine at Otago University, and in 1905 Dr Peter H. Buck (Te Rangi Hiroa) was appointed Assistant Health Officer, and was stationed in the West Coast area, which included the Wanganui and Taupo districts. It is a coincidence that the first two Maori doctors were born within a few miles of each other, in Taranaki, at that time the most backward of the provinces. Dr Pomare's next victory came in 1907 when his continued importunities resulted in the passing of ‘The Tohunga Suppression Act, 1907’. The penalties were substantial, and tohungaism was a dying force from that day.

Maui Pomare was first elected to Parliament in December, 1911. His decision to enter politics resulted from his keen interest in one of the burning questions of the day—the Taranaki land claims. He no doubt felt he could do more to advance the cause of the Maori people of Taranaki as a member of the legislature than in any other capacity.

The seat was, however, in the gift of Waikato, and Waikato was approached with the request that for at least one Parliament the Western Maori seat should be relinquished in favour of a Taranaki nominee. Pomare was offered the nomination and accepted, and in the time-honoured way the request for support was sent in the form of song, by Hapimana Tauke, on behalf of Taranaki:

Tena koe,
Tuku mai koia ra
Te tau aroha —
He po kotahi nei
E awhi ai au,
Ka hoki atu ai
Ki te hoa tapua
Na Hapimana Tauke.
I greet you,
O let her, O do let her come,
The one beloved
For but one night
With me in fond embrace:
Then we will return again
To you whom she loves.
From Hapimana Tauke.

Dr Pomare secured sufficient Waikato votes to be elected, and found himself in Massey's first Cabinet, with the post of Member of the Executive Council representing the Maori Race,

(Continued on page 46)

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Maui Pomare with the then Duke and Duchess of York (later King George VI and Queen Elizabeth) during their visit to New Zealand in 1927.

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Leper Hospital on the island of Makogai, which serves Samoa, the Cook group, Niue, Tonga, and the Gilbert and Ellice Islands, as well as Fiji. Maui Pomare, as Minister of Island Territories, was the prime mover in the establishment of this hospital.
Photo: Rob Wright, Fiji Official Photographer.

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WEEK-END IN WHANGAREI

The Maori people of Whangarei and surrounding district should soon see the results of the hard work and enthusiasm they are directing towards renovating and extending their community hostel. Already they have in hand £3500 of their target of £4000, which includes a Government subsidy and donations from the Maori Land Boards.

Built on part of a site gifted by the Kaka Porowini family, the hostel is at present the only Maori community building in Whangarei, and is used for the casual travelling public. It has an excellent situation in one of the finest parts of the town. The intention is not only to renovate the hostel itself, but also to provide room for 12 Maori apprentices.

This is just one of several commendable developments in Whangarei towards providing better social and community facilities for use by the Maori people of the district. When the £4000 for the hostel has been fully collected, it is intended to start raising money to build club rooms for the very live Maori Young People's Club. The land for this is already available, right next door to the hostel, on a section also belonging to the Kaka Porowini estate.

In this project, as in the hostel renovation plan, the Tribal Executive and the Maori Women's Welfare League are taking the main responsibility for raising the money, and are keen to help the Young People's Club to obtain its own clubrooms. These clubrooms, although still some years away, will be the crowning achievement of a youth movement which has already, in its two years' existence, proved a great asset to the Maori community of Whangarei.

Te Ao Hou's representative recently visited Whangarei to see for himself something of what the Maori Young People's Club is doing, and also to hear at first hand of the general efforts to further improve social facilities for the Maori residents. He found that a considerable part of the younger Maori people of Whangarei take an interest in the club and this is reflected in the high attendances at its social functions.

In two years the club has made remarkable progress. Today it has a tennis club with its own courts, both indoor and outdoor basketball teams, and a very active entertainment group. Its tennis club this season won the Ngapuhi Challenge Cup in its second bid for the trophy, beating the holders, the Portland Club. Te Ao Hou's visit coincided with the weekend the deciding match was held. The Young People's Clubs team had put in a year's hard training for the event, and there was considerable excitement around the courts.

After the match the Maori Welfare Officer, Mr Jim Pou, invited the victors to his home for

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the evening to celebrate the occasion. The club's entertainment group provided a fine musical programme, mainly comprising modern Maori songs to guitar accompaniment. Te Ao Hou learned that these songs had been brought back by the party which attended the memorial meeting held at Tikitiki in honour of the late Sir Apirana Ngata.

The club has also its own haka entertainment party, which has given performances at several district functions. Its leader is Miss Kohu Hau, and several of its male members are from Te Ti, where they learned Maori action dancing from a very early age. This well-trained nucleus has been able to instruct the other members. Rehearsals are held weekly, the group being allowed free use of the Y.M.C.A. hall. One supporter brings some of the members regularly from the Glenbervie State Forest on rehearsal nights. Naturally the group is anxious to obtain its own clubrooms, as are all other members of the club.

The quick progress the Maori Young People's Club has made in Whangarei is an example of what can be achieved in smaller centres of population. The enthusiasm and community spirit are usually easier to develop in such smaller towns, particularly among young Maori people from country districts. Many such young Maoris are finding employment in Whangarei, and the existence of the club is a boon to them in their leisure time.

The haka party of the Maori Young People's Club at Whangarei is in urgent need of a few dozen piu-piu. They have been unable to have them made locally, and are raising funds to buy some. They are also trying to arrange for an expert to go to Whangarei and teach them how to make piu-piu, if such a course is practicable. Meantime, if any reader has some piu-piu he can spare, he is asked to send them to the club's secretary, care of Kaka Porowini Hostel, Whangarei.

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Miss Watkins; top lady in the Whangarei Young People's Club tennis team. Her picture is also on the cover.
Photo: John Ashton.

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Miss Marie Hay, who works in a textile factory at Whangarei.
Photo: John Ashton.

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New Zealand soldier tells of
HISTORIC LAND OF
KOREA

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Korean monk inspects chimney of a central heating system.

The call for volunteers to serve in Korea met with a remarkably wide response from the Maori people. Of those accepted as volunteers since the war began 15 per cent. have been Maoris.

How did they find Korea? From history books one remembers Korea as the country of learning where the polite form of address is not “mister” but “scholar”—not Mr Han but Scholar Han, even though Han may not know the alphabet; the country which invented the printing press, and taught the Japanese their wonderful arts and crafts, many centuries ago.

With this view Mr Arthur Kahui, who returned to Wellington last year after seventeen months with K-force, does not agree at all. Telling Te Ao Hou some of his experiences, he said Korea to him was first and foremost a land of dust, cold and dirt.

—Did you make friends among the Koreans?

—We got to know quite a number of them.

We found the younger ones much easier to talk to.

—How did you manage to talk to them at all?

—Mostly in Japanese. Many of the Koreans know Japanese through the Japanese occupation.

One feels the ancestors of these young Maori warriors would never have guessed any of their blood would cross the ocean to talk Japanese

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to the Koreans. It was, of course, not quite so odd as it sounded. Many of the K-force volunteers had been in the occupation force in Japan just after the war. This had not only given them a taste of Asian lands, but also a knowledge of the Japanese language.

In Japan, Mr Kahui said, shops were more modern than in New Zealand; one department store even kept a zoo to attract children. While mum did the shopping, the little ones would watch the elephant.

Central Heating

But there is nothing like that in Korea. The Koreans are behind in many things, but yet, he said, in others they are far ahead of us. Mr Kahui particularly admired the heating system in the houses. Especially during the first winter, he had often been billeted in Korean homes. The floors are constructed of thin flagstones, resting on flues extending over the entire length of the house. The flues run off from the fire-

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1 “My deah! Until you've seen Seoul you know nought about building restrictions.”
Cartoon by Sgt. Roy Ryan.

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2 This old grand piano being played by L/Bdr. T. Roa, Te Awamutu, was found in a wrecked condition in a bombed out Seoul building, but with parts of another wrecked piano he went to work and reconditioned it. Although there are one or two notes off key it has been a valuable asset to 161 Battery, particularly when they are camped in the one position for a number of weeks.

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3 “Come and get it.” A Korean mess boy, Kim, rings the bell for dinner at Regt. H.Q., 16th N.Z. Field Regt.

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4 Gunner meets gunner and they talk shop. Sgt. C. Neville, of Palmerston North, finds plenty of interest in the Centurion's 20 pounder. The tank commander of the Kiwi crew, Cpl. T. George, of Te Kuiti, shows a few points.

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place in the kitchen, and end up at the chimney at the far end of the building. There are usually three parallel flues. The heat circulates from the fireplace, through the flues, and heats the rooms through the floors. The flagstones are covered with plastered mud and grass mats for sleeping on. The bigger houses are L-shaped; sometimes there are two heating systems starting at each end of the L.

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Fierce Tiger, by Sim Sa-Jong (dated 1774).

Mr Kahui told how, the first night when the met with this heating system—a very cold night it was—the men threw some big logs on the fire. Soon the floor was so hot they could not sleep on it. The stove is meant to be fed on little pieces of fuel at a time, to maintain the heat needed. In a Korean home, he said, the women-take turns at feeding the fire with the little pieces during the night.

Army Life in Korea

We did not talk much about the actual fighting. Mr Kahui found the Chinese fanatical, are very similar to the Japanese in their fighting habits. When making a charge, they called out ‘Banzai’, which is a Japanese word. He was struck by the part women took in the Chinese army; one charge, he said, was led by a woman who kept on shouting at the men behind her until she was shot, just before reaching the United Nations lines.

Mr Kahui had very high praise for the Indian ambulance unit, which he said was absolutely spotless, extremely well equipped and wonderfully obliging. He made several friends among the Indian ambulance men. Together with a Canadian unit, the Indians provide the ambulance service for the British Commonwealth Division.

What would be the future of Korea? Mr Kahui did not think the Koreans would altogether the worse off for the war. He thought the war had brought very important road improvements, which would otherwise have taken a very long time to put in. Yet the destruction was of course very great, and Korea to whom he had spoken told him it would take as long as twenty years to repair all the damage.

Glorious Past

Korea can look back on a glorious past. Koreans used to be famous for making finely decorated iron caskets, inlaid ware, lacquer work, bowls, vases, wooden money chests and brass ware. One of their most famous article was paper made of the inner bark of the mulberry tree, much sought after in China and Japan.

In war, Koreans were above all inventive. The most famous war in their history was the great fight with Japan at the end of the sixteenth century. The Japanese then invaded Korea with big forces, but were beaten off after a ruinous war. It was then that the Korea developed an explosive shell–the first in the world–which the Japanese were unable imitate. They regarded it as supernatural, and it caused far more havoc through the soldiers.

(Continued on page 47)

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Photo: John

WHERE KUPE LANDED

Looking out from the jetty at Opononi, over the Hokianga Harbour, one can see the place where the Northland people believe Kupe landed (the bay showing behind the jetty post). Traditional stories of the visit of Kupe say that the sand dunes of Hokianga Harbour were covered with dense kauri forest, and when Kupe departed a fire was left burning as a beacon, to show the navigators where to find Hokianga Harbour again. When the canoe returned, however, the forest had been burned down, and now only the charred remains of a kauri forest can be found among the dunes facing the Harbour.

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PEOPLE

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Attentive members of an adult education class at Fraser Road settlement, near Hawera. The subject for the evening was Rarotonga. The Adult Education Officer, Mr W. Parker, gave a short talk and showed an interesting film.
Photo: John Ashton.

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Arnold Wilson, a Maori boy who has completed a course in sculpture at an art school in Auckland. During his stay at the school he took a job to help pay his way. This sculpture of Tangaroa arising from the sea, shows how he has been able to use Maori motifs in his art.
Photo: National Publicity Studios.

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Mr. F. Heketoro Leonard, of Rotorua, who is accompanying as guest artist the New Zealand Brass Band now making a tour of Britain. He will also lead the band in lakes.
Photo: Arcadia Studios, Rotorua.

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Mesdames P. A. P. Waho teach Maori and pakeha girls Maori weaving at Mokau public school.
Photo: Crago Studios, New Plymouth

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Miss R. Hohapa by a plaque in Wairaka Park, Whakatane. The plaque commemorates the landing of the Matatau canoe (14th century). members of her tribe, Miss Hohapata is a direct descendar captain of the canoe and of Wairaka, his daughter, after park was named.

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Mr Hira Rogers in his store at Otaua, near Kaikohe. A retired dairy farmer, he planned the store and built it himself with the help of a relative. Photo: John Ashton.

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POUAKANI PROJECT

Pouakani is for the Maoris. It is a tract of country of great potential wealth now being developed by the Department of Maori Affairs. Maori settlers from Wairarapa, who have proved their ability in training courses, can take up farms by ballot in this block. The farms are in pasture, are fenced, and have road access. Houses and farm buildings are provided, and the land is stocked with first-grade dairy cattle. The top picture shows one of the farms drawn in a ballot held last March. Below is the town of Mangakino on the fringe of the settlement area.

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WAIKATO REGATTA

Trains coming from as far away as Auckland carried hundreds of spectators to Ngaruawahia for the annual regatta, which was held in the brilliant sunshine of March this year. The programme was as colourful and as varied as ever, making the outing thoroughly enjoyable. The top picture shows a section of the crowd packing the river bank while a party of Maori entertainers dances a haka on the deck of a barge. Below children use Maori canoes to obtain a close-up view of one of the speed boat races.

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Drawings done by children of the Maori school at Ruatoki. Subjects for some of them are taken from Maori legends—in particular, the legend of Hinemoa, who in Ruatoki is called Hinetemoa. Others show modern subjects, but all are drawn with great vigour and feeling for line. Te Ao Hou would welcome more drawings from children for publication. It is to be hoped some of the boys and girls who now show such proficiency in art will be able to carry on their skill in later life.
Photo: National Publicity Studios.

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TWO CLOSE RELATIONS

Would you guess these two men are relations? They are even more than that, they are one and the same man. On the left is Lloyd Berrell, young part-Maori actor born in Wellington, who played a prominent supporting part in Warner Brothers' swashbuckling technicolour production “His Majesty O'Keefe”. On the right is Inifels, a Yap Island chief, as played by Lloyd Berrell.

Lloyd Berrell settled in Sydney at an early age, and is one of the best-known actors in Australian radio today. He also broadcasts as a solo singer and pianist in variety programmes, specialising in “boogie-woogie” piano playing, in which style he excels. Just before going to Fiji to act in “His Majesty O'Keefe,” he married well-known Sydney actress Betty Leggo. He has many hobbies: painting, sketching, fishing, riding spirited horses and diving. He and his wife plan to go to the United States in the near future, but first they would both like to visit Wellington, Lloyd's birth-place.

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The Pulpit of Tikitiki Maori Church: The church was opened in 1925 as a Maori Soldiers' Memorial for the East Coast District. It was decorated by Arawa carvers from Rotorua, under the direction of Eramiha Kapua, a member of a famous carving family of Ngati Tarawhai hapu. Some local Ngati Porou carvers began their training there, and afterwards continued at Rotorua, when the school of Maori Arts and Crafts was established. The difficulty of obtaining local carvers for the Tikitiki Church as Sir Apirana Ngata wrote afterwards, drew pointed attention to the imminent passing of the carving art. This realisation was the reason behind the establishment of a school of Maori Arts and Crafts at Rotorua. A builder's apprentice on the Tikitiki Church undertaking was Mr R. J. Wills, of Gisborne, who has since built almost every major carved house
Photo: National Publicity Studios

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TE HAU KI TURANGA

The slab shown on this page belongs to what is probably the finest carved house in existence—Te Hau Ki Turanga—now in the Dominion Museum, Wellington. This house was carved under the direction of Raharuhi Rukupo of Ngati Kaipoho in 1842–1843. It is said to be the first Maori house carved with steel tools. These tools were mostly made by the Maoris themselves, from such things as hoop iron and spike nails. As a w