Another
Successful
MWWL
Conference

Looking back on the annual conference of the Maori Women's Welfare League in Wellington last April, the most remarkable achievement is that the discussions again rose above the smaller day-to-day issues of branches, and were concerned chiefly with the greater general problems of the Maori race. Attendance of delegates and observers was, as in previous years, enthusiastic; it was obvious that the general airing of subjects like housing, health, education, and other social matters satisfied delegates.

The delegates, when at home with their branches, spend most of their time, of course, on the house-craft competitions, money-raising functions, and the cultural activities encouraged by the league. Yet general problems of the people, such as were discussed at the conference—housing, education, health, employment—underlie everything the branches do. In organising a jam-making or taniko-weaving competition, a branch is not merely amusing itself; it is working for a general purpose which may be the raising of housekeeping standards or reviving Maori culture. We may be sure that not so many branches would be active throughout the country at present, if these general aims did not drive them on.

Annual conference is the time to think about these greater objects. It is also the time for making representations to the Government, and by far the greater number of conference remits concerned these. Such airing of popular feeling is extremely desirable, and usually welcome to the Government. To the league delegates it provided a common ground and a community of interest which bound them closer together.

Mrs Whina Cooper, Dominion President, lost no time in firing the first round. In her welcome address to the Minister, she said: ‘We all know that without your help we would never have succeeded to such an extent,’ rapidly

The Minister of Maori Affairs, the Hon. E. B. Corbett, at the social evening during the conference.

The Minister, in his reply, did not lose his chance of returning the compliment: ‘I would not like to disappoint Mrs Cooper,’ he said. ‘I know what she wants. She wants me to give her the opportunity of a kanikani.’ He praised the results achieved by the Maori Women's Welfare League in such a short time. ‘I have no doubt that the foundations have been well and truly laid, that a sound course has been set, and that achievement cannot be denied. Mr Carroll mentioned that such a conference as this should be made available to the Maori men. That will be done. I shall give them all the help I can.

‘I have been agreeably surprised to see more than one mixed school where either the head boy or the head girl has been a Maori. If that standard can be attained at the age of adolescence, it can be claimed in our future life. It is the duty of government to see that the opportunity to reach these high realms is kept open.’

In the Dominion President's report, proud reference was naturally made to the Auckland housing survey, which had resulted in the doubling of the State housing allocation to Maoris in Auckland. ‘I should like to see that work spread throughout New Zealand,’ Mrs Cooper said. Further points she made were:

The main work of the conference was done by four sub-committees—on housing: Chairwoman, Mrs Paki; education, Mrs Logan; general, Mrs Te Tau; and health, child welfare and employment, Mrs Tahiwi. In the discussions of remits in these sub-committees women from all parts of the country were able to meet in the common struggle to improve Maori living conditions. Representations to the government followed the same main lines as those of last year. It would seem that at last year's conference the league had mapped out a comprehensive programme of help to be asked from the Government, and that discussions mainly reaffirmed last year's representations.

In the housing discussion great interest was shown in the Special Housing Fund, and the ways in which it could be used to help in the solution of the housing problem.

Arts and crafts stand at the conference. Photo: National Publicity Studio.

Other items expressed disappointment on the representation of the Maori race at the Coronation and pressing for a ‘full and proper’ part for the Maori race at the Royal visit.

An interesting discussion was held on establishing a home for the care of orphans in New Plymouth with the help of the Maori Women's Welfare League.

Sensible and healthy also was a recommendation to the Child Welfare Branch to try to place Maori children with relatives wherever possible, and another recommendation to the Vocational Guidance Branch to give some attention to Maori primary school children. The Rarawa-ki-Hokianga District Council asked for an X-ray unit for the Tokerau district.

Here and there the remits showed promising signs of collaboration between the MWWL and other women's organisations. There is no doubt that the MWWL can be a real support to those organisations in issues of national interest. We are thinking of such remits as the one asking for a national standard of heating in schools.

There was also a resolution passed that Te Ao Hou should give a review of scholarships available to Maoris. As it happened, such a review had already appeared in the Spring 1952 issue. For those who want this review a limited number of copies of that issue is still available at 1/6 per copy.

Some of the remits aimed at strengthening the leagues inwardly. Improvements were made in the constitution. It was decided to print the constitution, together with a guide on conducting meetings and suggestions for useful and progressive programmes for league members.

Other remits were:

Special attention was given at this conference to the branches' annual reports. Messrs Charles Bennett and J. M. McEwen were the judges. This accent on reports will probably stimulate branches to take careful stock of what they have done each year, what has been achieved, and what part of the programme is still weak. Heretaunga District Council won the competition with a fine report, which gained 90 out of 100 marks: 60 (out of 65) for drive and scope of activities plus 30 (out of 35) for the form of the report. Heretaunga was praised by the judges for presenting its report under clear headings.

The following officers were elected at the conference for the period 1953–54:

Dominion President: Mrs Whina Cooper (Auckland). Dominion Vice-presidents: Mrs P. Tahiwi (Wellington) and Mrs F. Paki (Huntly). Dominion Secretary, Treasurer and Representative for the Tokerau District: Miss M. Petricevich. Waikato-Maniapoto representative: Mrs N. Swainson. Waiariki representative: Mrs R. Royal. Tairawhiti representative: Mrs M. Tamihana. Aotea representative: Mrs T. Love. Ikaroa representative: Mrs W. Bennett. Te Waipounamu: Mrs J. Moss. Assistant Secretary: Mrs E. Garrett. Government representatives: Miss F. J. Cameron (Health Department) and Mrs R. Wright (Maori Affairs Department).

REV. MOHI TUREI
A BIOGRAPHY

Mohi Turei was a prominent member of the Ngati-Hokopu subtribe or Whanau a Rarewa, as it was called in early times—a section of the Ngati-Porou Tribe. The subtribe was always prominent in tribal affairs, and it produced some notable men, like Kakatarau, who led the expedition against Tokaakuku in 1836 and his brother, Mokena Kohere, who led the loyal Maoris against the Hauhaus and defeated them in 1865. The former signed the Treaty of Waitangi, and the latter was called to the Legislative Council in 1872. He was also presented with a sword by Queen Victoria.

Mohi Turei's father was Omanga of the Ngati-Hokopu subtribe, and his mother was Makere Tangikuku, of the Aitanga a Mate subtribe, Whareponga. He was probably born on Kautuku, the ancestral home of the Ngati-Hokopu. Mohi's first wife was Meri Te Rore, who bore him two daughters and two sons. It may be mentioned here that Rina, Mohi's elder daughter, for falling in love with the chief Paora Haenga, was banished to Te Arai, Poverty Bay, where she died, presumably of a broken heart. Strangely enough, Waiaka, Rina's younger sister, later married Paora Haenga. Mohi Turei was educated at Bishop William Williams' school at Waerenga-a-Hika, Poverty Bay. All the teaching was imparted in Maori; consequently Mohi knew no English, although with his intellectual ability he would have been a great scholar if he had known English. Even so, he was highly cultured in a Maori way.

Mohi Turei was ordained deacon in 1864, the year before Hauhau troubles broke out in the Waiapu Valley. After the brutal murder of the Rev. Carl Volkner at Opotiki, the rebels decided to march to the East Cape district to enlist the co-operation of the Ngati-Porou Tribe. There was some reason for this, for the kingite movement had already been established at Wai-o-matatini, a tribal centre. The first step to meet the Hauhau menace was taken by Mohi Turei. Dressed in some military outfit, he hurried to Popoti, where his people, Aowera, had gathered for some subtribal purpose. When Mohi appeared on the scene his peculiar outfit attracted notice, and he was asked why he wore such strange paraphernalia. He told the warlike Aowera that the murderous Hauhaus had entered the Ngati-Porou territory, and they must be resisted at all costs and driven back. The Aowera at once prepared to meet the intruder. Although ill-armed, the Aowera engaged the Hauhaus at Mangaone in the Tikitiki Valley, and suffered at the hands of the rebels, leaving behind them, amongst others, two of their chiefs—Henare Nihoniho, father of the well-known Ngati-Porou chief, Tuta Nihoniho, and also Mokoare.

Encouraged by their initial success, the rebels occupied Pukemaire, the flat hill above Tikitiki. Mokena Kohere was obliged to retreat to Hatepe. His relative, Hunia Huaki, was caught by the rebels and was killed after being mutilated. Mokena Kohere, with other loyal chiefs, was penned up in Hatepe for several months. Meanwhile, some of the Ngati-Porou subtribes went over to the rebels. Mokena Kohere, with a small garrison, would have been crushed but for the timely arrival of British troops from Napier. The Hauhaus were finally driven out of the Waiapu Valley, and, at Hungahungatoroa in the Karaka-tuwhero Valley, they were routed, about 500 of the Ngati-Porou surrendering while their instigators to rebellion escaped.

TUWHAKAIRIORA
Na Mohi Turei

Translated by Archdeacon H. W. Williams

This story is a real classic of Maori literature, and the bestknown literary work of Mohi Turei. It is reprinted by the kind permission of the Journal of the Polynesian Society, where it first appeared in 1911, in an issue now extremely rare and valuable. The circumstances leading up to Tu-whakairiora's conquest of the Ngati-Ruanuku, some time in the sixteenth century, are told in Colonel Gudgeon's paper, The Maori Tribes of the East Coast of New Zealand, also to be found in the Journal of the Polynesian Society (Vol. IV). The places mentioned in this story may still be found near the East Cape today.—Editor.

Poroumata and his wife Whaene were well born, being descendants of Porourangi. Their tribe was Ngati Ruanuku. The chief clans of the tribe were Horo, Mana, Te Koreke, Te Moko-whakahoihoi, Te Pananehu, and Pohoumauma.

When the tribe procured food, they brought for Poroumata game, fish, and all other kinds of food. When the tribe made a catch of fish, the attendants of Poroumata's pa went to the landing places to fetch the fish day by day; for some time all went well with the fetching then trouble arose. It had come to be the habit for them to take the fish themselves from the thwarts: the fish that were left they cut off the tails, the belly-fat, and the heads of the hapuku. ^* His sons had been taking part it this business; for himself, he knew nothing of it; he cherished only kindly feelings for the tribe.

The tribe laid a plot to slay Poroumata. One night he looked at the clouds beyond the crayfish beds, resting close and compact, at the Milky Way and the Magellan Clouds, at the flakes of mist running together and settling in masses on the mountains. He said: ‘It will

be settled calm to-morrow, the wind will be a light sea-breeze making gentle ripples on the water; I shall put to sea.’ In the morning he embarked in one of the canoes and reached the fishing ground. A number of canoes made up the fleet. While he was occupied with baiting his hooks, the men in the bow exchanged knowing glances with those in the stern, and those in the stern with those in the bow.

All the men of the canoes exchanged similar glances, indicating that he was to be slain. They slew him and he died. They tore out his entrails and vitals, and threw them into the sea, and they were cast ashore. The place where they were cast ashore came to be called Tawekatanga o te ngakau o Poroumata (the place where the vitals of Poroumata hung entangled). The fishing ground was called Kamokamo (knowing glances). Those names still remain.

So Poroumata died, and who was there to avenge his death? For the tribe was rejoicing, and ate its own food with no one to interfere. His daughters, Te Ataakura, Materoa, and Tawhipare, mourned for their father. Long was the mourning and grieving of these women for their father. Enough of that.

Tumoana-kotore was also a descendent of Porourangi, he as well as Poroumata. Tumoana-kotare married two sisters; Rutanga was the elder, Rongomai-tauarau the younger. They were both of them his wives. The elder had a child, Hinemahuru. The younger had a child, a son, Ngatihau.

When Tumoana-kotare died, the days of his mourning were such as befitted the mourning for a chief. They wrapped him up and took him and suspended him in a puriri near to Waiomatatini. The resting place for the bones, Parororangi, was a little above on the mountain. When a year had passed and the flesh decomposed, they would carry away the bones to that resting place. The men who had suspended him in the tree returned home. They had crossed a small stream when a voice reached them. They stood and listened. The cry was repeated. They said, ‘It is just as if it were the voice of our old man.’ They shouted, and the voice protested from above, ‘I am still alive; let me down.’ His relatives returned, let him down, and undid the wrappings. He looked up to the puriri and went on to say, ‘My eyes were still open, and yet you suspended me alive.’ Many years passed, then he really died. Enough of that.

His son, Ngatihau, took Te Ataakura, the daughter of Poroumata, as his wife. She was still mourning for her father. She conceived and bore a child, a daughter; she mourned

deeply for her pains, and her hopes that it might have been a son to avenge the death of her father. She gave her the name Te Aomihia (the cloud that was welcomed); that is, the clouds which her father welcomed when he put to sea to his death.

She conceived again while she and her husband were living away at Opotiki. She was still mourning for her father. As she was mourning, the child moved violently in her womb. Then she uttered this saying:

‘Ah, move thou violently within me, a son,
It is for thee to avenge the death of my father.’

The child was born a son. She gave him as a name the name of his grandfather, Tumoanakotare-i-whakairia-oratia (Tumoana-kotare, who was suspended alive). This was shortened, when they called him, to Tuwhakairiora.

She cherished her child, having constantly in mind that the death of her father will be avenged by her child. She performed the ceremony following his birth and the place where she did so was called Te ewe o Tuwhakairiora. The tohungas tended the child with their incantations — Whakanihoniho, Whangawhangai, Ihotaua,^* and other incantations. He grew up and came to man's estate, constantly hearing the tohungas who were tending him speaking ever of the saying of his mother.

He had taken part in sportive contests,^† and had smitten his man. He had taken part further in serious engagements; he had gone into the very heat of the battle; he had gathered in a bundle^‡ and turned aside the weapons which beset him on all sides like faggots in a fire. He had won the pitched battle at Paengatoitoi. His fame as a warrior had gone abroad; he had acquired the emblems of bravery in battle whereby the enemy is overcome. At last he bade adieu to the tribe. ‘Farewell! I go in accordance with the saying of my mother, which is still repeated, and which I still hear; it was perhaps because I was moving violently within her that she said:—

“Ah, move thou violently within me, a son,
It is for thee to avenge the death of my father’.”

The tribe knew that the death of his grandfather, Poroumata, was the reason Tuwhakairi-

ora was going. The tribe wished that there should be a large force to conduct him to avenge the death of his grandfather, Poroumata. He said, ‘Enough, I alone will go. There will be the tribes connected with him to conduct me.’ Alone he set out.

The tidings of the beauty of the daughters of Te Aotaki, Ruataupare, and Auahikoata, had spread even to Opotiki. When he arrived at the mouth of the Wharekahika River these women were gathering cockles, while the girls who accompanied them were sitting beside the fire, with the clothes lying in a heap. He questioned the children, and they told him it was Ruataupare and Auahikoata. He called to mind the tidings which had reached him of these women. He had taken his seat upon the clothes, and the children expressed their disapproval, the women looking on. The children went and told them and they said, ‘Well, tell him that you must bring us our clothes.’ When the children came he got up at once and gave them up, and sat down again. While the women were putting on their clothes, they gazed intently at him and the emblems of high birth and bravery which he bore with him. He was asking himself why he had not questioned the children as to which was Ruataupare.

The two women clothed themselves, and the children took up the cockles. They made their way to the south end of the bay, to Nukutaharua; the beach there is called Kaiarero. When they were some distance off, he rose up. He was walking, treading in their footsteps, and saying to himself, ‘Are these Ruataupare's, or are those?’ So he walked on, treading in their footsteps. When they turned round he was treading in this way in their footsteps. When he reached the turning he turned also, and continued following them till they reached the pa, Te Rahui. This was the pa of Uenuku-te-Whana, but he knew that the pa of Te Aotaki was above, on the mountain-face. When they had passed this pa he still walked on, following the women. Then Ruataupare and her companions hastened their pace to carry the news quickly to their father, and he walked on slowly.

They described to their father the emblems of high birth and bravery, and how he had persisted in following after them. Te Aotaki drew a long breath^* and then sighed deeply. ‘Ah, well, he is perhaps your cousin Tuwhakairiora; it seems so from the emblems you describe.’ ‘Where is he?’ he asked. ‘Here he comes.’ ‘Was he not detained at the pa yonder?’ ‘No!’ Then he uttered this saying, ‘Enough,

let him come hither to Hikurangi, to the mountain on which rests the snow.’ He said to his daughters, ‘Adorn yourselves, and go to call a welcome to your cousin.’ He had divined it with that deep sigh of his that it was Tuwhakairiora. His daughters stood at the right of the front of the house, in the court, with their mother, Hinemaurea. He (Te Aotaki) was in the space by the window, reclining on the beam in the front of the porch, gazing with an intent look. The tribe with his daughters were waying a welcome. He (Tuwhakairiora) stood in the court and remained standing a long time. The tribe was gazing at the emblems of high birth and bravery, the plumes of white crane, and crest of sparrow-hawk feathers, ranged close together, and stuck into his hair; with the highly ornamented cloak, and dog-skin cape worn over it, and the decorated taiaha in his hand.

The tribe and the daughters were still standing, being in awe of Te Aotaki. He was still reclining and gazing at Tuwhakairiora. Some time passed, then he rose, grasped him by the left shoulder, and took him behind the left wall of the house without, where they descended together to the running stream, and Te Aotaki performed the tohi^* rite over Tuwhakairiora. When Te Aotaki had ended his invovations [sic: invocations] he invoked Rangipopo. It was not long before she spoke with the voice of the thunder-clap to the tribes on the west side of Pukeamaru, including the tribes inland from Wharekahika, and the tribes on the sea-coast at Taungaihe and Owhiunga, the multitudes of Ngutuau. Those tribes said, ‘Eh, whoever is this man, that Te Aotaki keeps agitating the thunder-clap?’ They were both still standing when he called again to Rangipopo, ‘Old lady, old lady, old lady, arise, arise, arise; announce thy son; give voice.’ The sound of the thunders turned to the south side of Pukeamaru, over the pas at Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas. They both remained standing. There spake the voice of the first thunder, Haruru-ki-te-rangi, and the pas were listening. When that ceased, there spake the voice of the second of the thunders, Whetuki-ki-te-rangi, over the same pas again. When that ceased, there spake the voice also of the third, Ueue-ki-te-rangi. Thereupon the chiefs and the tribes in those pas said, ‘What a disturbance Te Aotaki is making, rending asunder his mountain Pukeamaru; to-morrow we shall hear the tidings.’

When all the incantations of Te Aotaki were ended, they returned; when they came, the food

had been arranged on the stands. They ate the food out of doors, and a tohunga was appointed to feed Tuwhakairiora. When that was over they entered the house. Ruataupare's sleeping place was immediately beneath the window, but she betook herself to the inner end of the house to sleep, and left her sleeping place for Tuwhakairiora. As for the old man, he was beside the fire on the narrow side^† of the house, making his greetings to him. After some time he called Ruataupare, and his daughter arose and sat beside him. After some time, when she had finished her ngunguru^‡ incantation, he then said aloud, ‘Go down to your cousin that he may stretch his feet.’ Ruataupare arose and married Tuwhakairiora, then she went outside.

Smoked by the vast majority

GREYS IS GREAT

EPI SHALFOON
Loss of Popular Musician
by Bert Petersen

The death of Epi Shalfoon last May was certainly a great blow to dance music throughout the country, and especially in Auckland. His funeral saw the largest gathering of musicians I have ever attended.

His life, remarkable in many ways, ended in the midst of the music to which it had been dedicated. He collapsed while dancing with his daughter, Reo.

How did Epi Shalfoon, born in Opotiki in 1904 of a Maori mother and a Syrian father, became the most popular figure in the history of dance music in Auckland?

Epi's full name was Gareeb Stephen Shalfoon. Gareeb was given the Maori pronounciation of Karepi, later abbreviated to Epi. His mother, whose maiden name was Mary Hopa. is still alive in Opotiki to-day.

Epi had his early education at the Opotiki Convent School, and later went on to Auckland Grammar School for three years' secondary education.

He started his first dance band, “The Melody Boys,” in Opotiki, in 1924. The band, in which Epi played the piano, ‘clicked’ immediately with the dancing public.

He later changed to saxophone, and this was to be his principal instrument in the years to follow.

In 1928 he moved to Rotorua, opening a music store there called ‘Melody House’, and it was typical of Epi that instead of advertising that his store was opposite the Post Office, he announced that the Post Office was opposite Melody House.

His band, still the ‘Melody Boys’, was an instantaneous success in Rotorua, being regularly featured at the Majestic Ballroom. The band played at all the biggest functions in the surrounding districts, even travelling as far north as Hamilton and Te Aroha, and in 1930 they received their first Auckland engagement.

Around this time Epi made three movie shorts, accompanying vocalists Ano Hato and Dean Wharetini.

It was with this same band that Epi Shalfoon broke into the musical life of Auckland, where he settled in 1934. Here his band played regularly every Saturday night at the Crystal Palace ballroom to packed houses, until his death earlier this year. Such a nineteen-year term is an all-time record for Auckland.

On his arrival, Epi accepted a post with Atwater's Music House, where he served successfully until, some years later, he joined the Mutual Life and Citizens Insurance Co., where his engaging personality eventually made him a most successful salesman.

In the meantime he expanded his musical activities. His band was featured from IZB, at the ‘Musicians' Ball’; and he made recordings—in fact did everything and played everywhere with what was probably the most popular band in the country.

An innovation that Epi introduced to Auckland was his dance band bureau (eight bands available) providing orchestras for all manner of functions, a service successfully maintained for many years.

He was a great battler for the musicians' union, serving on the executive committee for many years, and being appointed on several occasions as delegate to the national conference.

Epi's daughter Reo sings with his band. His brother Tony, who plays alto-saxophone and

was associated with Epi in many of his early successes, has for many years led his own band, which has also proved a popular one.

Epi made his friends in the musical world not only with his unequalled personality, but with his generosity and kindness to all, notably to young musicians.

He would permit young players keen to break into the music game to play a number or an extra with his band, and later would come the time when he would say: ‘Do you think you could play through a whole night's programme now?’ The youngster's excited ‘Yes!’ would produce a kindly ‘Okay, young fellow, Saturday night at eight’. Many Auckland players had their first ‘break’ in this way; a list of those who played in Epi's band at one time or another would fill a book.

A more unobtrusive role was Epi's when some musician was ‘up against it’. He would find or make jobs in some such cases, or put his hand in his pocket to help them through.

Another side of his nature is revealed in his loyalty to his players. On one occasion, when an employer and one of his players quarrelled, the employer demanded instant dismissal. It was an important job on regular contract, but Epi replied without hesitation: ‘If he goes, we all go with him’. They stayed.

I find it difficult to say why Epi was so amazingly popular. He had a very pleasing appearance and was a great showman, although not a ‘show-off’. A very modest man, he claimed no special talent or ability. He was extremely amusing company. It was impossible not to enjoy every minute of the time spent with him, although it is hard to say why.

As to the success of his band, this has been explained by one reason or another, but my opinion is that it was all Epi.

Some years ago, a writer in the Auckland ‘Observer’ put it down to the fact that no music was used, the musicians playing by ear, or ‘lugging’, as it is professionally called. He suggested that the players, having no scores to absorb or distract them, were left free to concentrate on the rhythm of the music.

Quite a reasonable theory, but many other bands do the same without comparable success, and as Epi said himself to me: ‘My band is not the best band in town by a long way, but it's the most popular band.’

There I think is the answer. It was a good band, played popular music, and had its supreme asset in Epi's personality.

Some young readers would no doubt like to follow in Epi's footsteps and achieve fame and fortune in the same way.

So would I, and if I knew how to do it, I would try it myself.

The Tribes Exchange Opinions

The two paramount topics among the Maori people this year are the Maori Affairs Bill and the Royal visit. Te Ao Hou was quickly able to get an understanding of Maori views on the Royal Visit when its correspondent was invited to listen in to a meeting of the Aotea District Welfare Council. Unfortunately, the discussion of the Bill was less precise, as certain reports by experts were not yet to hand, and without these the very businesslike chairman felt that detailed discussions would only waste the time of the meeting.

It is unfortunate that Te Ao Hou cannot attend all District Council meetings. The minutes on departmental files are not enough — lively reports of the meetings for Te Ao Hou are needed, and help in this direction would be warmly appreciated.

It seemed to Te Ao Hou that a district welfare council is a miniature Maori Parliament. It is attended only by the select — you have to be sent by a tribal committee to be able to take part in discussions. At the Wanganui meeting at the end of June attended by Te Ao Hou, English was spoken and business was brisk and efficient. Although some fifty tribal committees were represented, various important motions were passed and all business ended within the scheduled two days. The meeting opened punctually at 9 a.m. Mr Jack Asher, as chairman, kept the speakers to the point right through.

Modern though the atmosphere was, it did not seem un-Maori. When controversial topics came up, where deep tribal feeling was involved, the discussions switched easily into Maori, to return to English when the meeting had passed to a less involved subject.

The meeting was held at Putiki, just out of Wanganui. The hosts certainly had excellent organisation. The speed with which the conference hall was turned into a dining-hall and back again was an outstanding example of this.

The meeting was opened by Judge O'Malley of the Maori Land Court. Welcoming the discussion on the Maori Affairs Bill, which was on the agenda, the Judge said he would be sorry to see the Bill passed without the fullest consultation with the Maori people.

A very detailed discussion followed on the Royal Visit arrangements. Mr P. Hura and Mrs Ratana, who were present, had both taken part in deputations to the Hon. Mr Webb on Royal Tour matters, and they gave the meeting a careful account of proceedings. Of course much has changed in the Royal Tour arrangements since those deputations approached the Minister.

Mr Pei Jones objected to the use of Maori ceremonial at civic receptions during the Royal Tour. He was strongly opposed to hakas in the streets. This would not be fitting, he said. Such ceremonial must have the proper background and atmosphere.

Mr Hare Larkins supported him, stressing the tapu character of such welcomes. At civic receptions they would only be a show.

One delegate had been requested by a local body to put on precisely such a welcome. His people had been inclined to accept the offer, and in fact felt quite pleased to be able to do homage to the Queen in this way. What did the meeting think he should do?

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KO TE PAAMU TUATAHI
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A TE MAORI

Ka rua tau e matakitaki puku ana te hunga whai whakaaro ki te timatanga mahi whakatiputipu kau a tetahi Maori, tamatuatahi pea te Maori ki tenei tu mahi. Ko te kaiwhakahaere o taua paamu ko Tutahanga Jones te matamua o nga tamariki a M. R. Jones a kua maha nga puuru kuao kua whakawhiwhiate taua paamu ki etahi o nga Maori o Te Rohe Potae.

Na Anso Bros, te tohunga mo nga mahi whakatiputipu kau kei Te Rohe Potae nga kau tuatahi o taua paamu a Jones — kotahi te puuru tekau nga kau uha. Ko te mahi inaianei he hokohoko i nga kawhe puuru a he whakatiputipu i nga mea uha.

Ehara tenei tu mahi paamu i te mahi poka taka ki te rangatiratanga moni mo te tangata. Ko taua paamu a Tutahanga e tata ana ki te rua rau eka te rahi, e waru maero te mamao atu ki waho o Otorohanga he whenua momona a kua oti katoa te whakapai i mua o te timatanga ki te mahi whakatiputipu kau. I te tau 1937 he paku noa te wahanga o taua whenua kua oti te whakapai a ko te whare o runga he whare perana noa, katahi ka tukua taua whenua ki raro i nga tikanga mahi ahuwhenua a Te Tari Maori, he tikanga hou a he tikanga kiriweti ki nga whenua o Te Rohe Potae. Katahi ka piki mai te whenua nei tae rawa ake ki te tau 1940 kua makere atu i te 10,000 pauna pata e puta ana i te tau.

Ko Tutahanga Jones i ata whakaakona ki nga matauranga mahi ahuwhenua i te kura a

te Kawanatanga kei Ruakura a riro rawa mai i a ia te whakahaere o taua whenua kua tohunga ia ki te mahi. Mau tonu ona whakaaro ki nga mahi i whakaakona ki a ia i Ruakura a he aha te mea e rere ana ana patai ki taua kura. Nana i wawahi taua whenua kia pakupaku nga rohe i taiapatia he waru ki te tekau eka a me tana ono haere ano he kai ki tena rohe ki tena rohe ia tau ia tau. Ka tae ki te wa whangai o te koroa ka tangohia mai e ia he taiapa hiko hei arai haere i nga kau a kitea ana ka mutu te tino mea pai, me te aha hoki me te toe roa ra o te kai kau a kaore e apu te kau i te koroa ka pupuhi. Ka tae ki nga ngahuru te kai ka whaka whaiti i ana kau ki tetahi koki o te taiapa ka mutu ano te mahi he whakatoro i te taiapa hiko. Ka nanea te waru eka hei whangai i ana kau mo te kotahi wiki neke atu ranei, a tekau meneti ano e mahi ana kau tu te taiapa hiko. He tino taonga te taiapa hiko kaore hoki e puta noa te kararehe.

Kei te mahi a Tutahanga ki te wawahi i ana taiapa kia pakupaku ke atu, ko tona whakaaro ka nui noa atu te toru ki te wha eka mo nga wa kaore i te kaha te tipu a te kai kaore noa iho he tikanga i whakatu taiapa hiko ai.

Ko tetahi mahi a Tutahanga ka pau nga kai o tena taiapa rakaraka rawa i nga maniua ka pa ai i taua taiapa.

He tohunga te mahi a tenei tangata. He mea nui ki a ia te mahi kai ma ana kararehe. He kai kaingakau na te kau te karaehe toroi ara te ensilage a e wha nga rua penei a Tui. He taiapa hei hoki tana. Ko tona whakaaro no nehera rano te mahi tapuke i te ensilage a rui rawa hoki ki te raima. Ko tana mahi he takati

i te rua ensilage ma tana tractor ka waiho atu i kona ma te ra e whiti ka maro a runga o taua putu.

Ehara a Tui i te tangata mataku ki te whakamatau i nga mahi hou. I kitea e ia ki roto i etahi pukapuka e mau ana nga korero kaore noa iho he tikanga i kutete a rangatia ai te kau i muri mai o te mihini. Ka whakaaro ia ka mutu te mahi pai ka mahia peratia e ia tana mahi miraka kau a tumeke ana ia i te kitenga iho kua heke te kirini o ana kau. I te tau tonu i muri mai ka tae mau tetahi tohunga no Amerika a Professor Peterson ki Niu Tireni nei haere ai a ko etahi o ana kauhau he tautoko i tenei ahuatanga hou mo te mahi miraka kau a koa ana te ngakau o Tui. Ka tutaki raua ko taua tohunga ka pataitai atu a Tui ko te whakamarama mai no nga kau te he—he mahi tauhou tera ki a ratou na reira i heke ai te kiriimi engari timata ana te miraka o te kau tamariki ka mahi pera kei te pai; ka whaka matauria e Tui tika tonu. Ko tetahi mahi a taua tohunga i mau i a Tui ko te whakamaroke o te kau—i runga tonu o te kaha rere o te miraka ka whakamaroke pai noa iho.

Ka ono tau a Tui ki roto i te ropu whakamatautau kau o tona rohe a rokohanga ko

tana mahi whakatiputipu kau ka pai rawa atu kia kitea ai te totikatanga o nga uha whanau mai ai ana kawhe mo te hokohoko.

No te tau 1951 ka whakaaro a Tui me timata ia ki te whakatiputipu kau totika ka tono ia ki a Mr O'Connor te kaitirotiro o Te Tari Maori mo tona rohe mehemea ka whiwhi awhina ano ia i nga tahua a Te Poari mo nga mea Maori hei hoko kau totika mana. He puuru tika ano tana engari ko tona hiahia he tango kau uha mai kia tekau mo te ono tekau kini i te mea kotahi. Ka whakaaro te Tari Maori he tangata tohunga a Tui mo te mahi kau, a he mahi hou hoki tenei ma te Maori whakaaetia ana tetahi awhina ki a ia. Kei te pai rawa atu te mahi a Tui kei te kaha te piki o te nui o te kiriimi o ana kau kei te 18,000 pauna i te tau e haere ana—ehara i te piki o te nui o ana kau i penei ai kaore na tona whiwhi momo kau totika. Ko tana tino mahi he kape haere i ana kau he. Ko tona hiahia kia orite tonu te totika o ana kau ara kia 400 pauna pata e puta i te mea kotahi i te tau.

Ko tetahi mea pea i penei rawa ai te pai o te mahi a Tui ko te mea kei te taha tonu tona whenua i te awa o Waipa i te raumati he nui tonu te wai inu mo nga kau. Tetahi he tangata tohunga a whai hoki i nga tohutohu a nga tangata matauranga. Kei te puare nga huarahi o te matauranga ki te katoa ko nga mea ka kaingakau ka konohi ki nga matapuna.

ITALY
After Ten Years

Siena

It is ten years ago now since the New Zealand Division landed at Taranto. The campaign which followed was an unforgettable experience. It was mostly fighting, but the memory usually fastens on the less painful happenings ….

To the men of the Maori Battalion, the Italian campaign meant a return to a warm social life, to which Italy lent itself admirably. As one veteran, Mr Edward Nepia, who kept the Maori Battalion's official records, put it, when interviewed by Te Ao Hou recently, the desert was — a desert. During the desert campaign the Maori Battalion naturally made the most of life, holding concerts, competing in action songs and hakas, and learning popular Arabic songs on the way. But Italy was different: there was leave in the towns and villages, there were dance floors and cafes, and the Maori soldiers were always welcome in Italian homes. The Italians were, in the opinion of many, not unlike the Maori; always friendly and cheerful, they entertained to the fullest extent and spared nothing.

There was, of course, another side to this friendship: there were instances where Maori troops saved rations out of their own mouths for the starving. They learned the popular Italian songs, Mama mia, Tornerai, etc. — and even sang them at concerts they held in Italian villages. When the men had to take leave of their Italian hosts, tears were sometimes shed. One wonders, said Mr Nepia, why there should be a need for war if understanding between two so different races in such difficult circumstances could be as warm and simple as it was.

In South Italy, where they landed, New Zealanders met a more backward type of Italian, still living the life of his ancestors; the walls around the South Italian towns are still walls —shutting the outside world out, and keeping those within isolated from the rest of the world. The peasants still had their wooden ploughs

Houses being built for the new owners in the province of Foggia (Summer 1952).

The troops later, however, had an opportunity to visit the great, highly civilised cities like Rome. The education officers briefed the men and issued pamphlets, telling them what to expect in the cities about to be visited. In this way an impression was left of older and more established cultures than the New Zealanders had seen before. As Mr Nepia said, when you take a man to St. Peter's Cathedral in Rome, and encourage him to look at it not only as a church, but also as a work of art, then you have done something for that man.

What else did the war and the Italian campaign in particular do for the men of the Maori Battalion? First, it generally broadened people's views. Then, it enabled influential

New machinery is brought on to the farms in accordance with the Twelve Year Plan for the development of Italian Agriculture (Mantua — 15 January 1953).

In the ten years since Taranto the Italians, too, have had some very profound experiences. First, the destruction of their country; statistics show that one-third of Italy's national wealth was destroyed during the war. Then reconstruction: by 1950, five years after the end of the war, most of the obvious traces of destruction had vanished. Houses, roads, bridges, aqueducts, railways had been rebuilt, olive groves and vineyards replanted. Most important of all: the new Italian Republic is gradually taking measures to lift the primitive peasant of the backward south of Italy to a higher standard of living. This great movement, Italy's twelve-year plan for the south, may perhaps be of some interest to Te Ao Hou's readers, especially those who have learnt to understand these

(Continued on page 64)

Through the kind co-operation of the Kawiu branch of the Maori Women's Welfare League, Te Ao Hou presents in the following pages an illustrated story on making Maori mats. Many readers found our photographs showing the weaving of baskets interesting. This story is similar. But first we should like to introduce our readers to the people who make the mats ….

KAWIU PA makes up for lost time

On the shores of Lake Horowhenua, near Levin, lie two settlements of the Muaupoko tribe. In numbers they are small, totalling only about 150 to 200 people. Until recently community activity here had been rather quiet, livening up only during the late summer when the lake is visited by a rare and particularly fine type of eel. Experts say this eel has a remarkable life-cycle, and that although it is caught and eaten here, it is spawned on the other side of the Iron Curtain, that is, along the shores of Siberia. Mr Tau Ranginui, who now lives in Wellington but comes from Kawiu, told Te Ao Hou that he doubts these scientific theories, as he has seen eels of this specie no longer than two inches among the mysterious arrivals. That two inches of eel could swim all the way from Siberia he refuses to believe.

In recent times Kawiu Pa, of the Ngati-Hine (subtribe of the Muaupoko) began to buzz with life. A dining-hall was built and opened about two years ago, following the strenuous

efforts of the local elder, Mr Jim Hurinui. At the date of Te Ao Hou's visit the frame of a new meeting-house was also standing on the marae site; the iron roofing for this building was already stacked in the dining-hall. It appears this meeting-house is due to be opened in March. If the people can find an instructor to teach them carving, it will be a carved meeting-house, too. The community also has an active young people's club, led by Mr Tukupuau. This club meets three times a week, learning haka, action songs and the Maori language. Each pa has its own girls' basketball team.

The women, about the same time as the dining-hall was built, formed a branch of the Maori Women's Welfare League; it was the first one of the Muaupoko tribe. Later, other branches started and there is now a Muaupoko District Council, with three branches. It is an active organisation, and held an attractive crafts exhibition last January at the Agricultural and Pastoral Show at Levin. The Kawiu branch has a full programme: they have Mrs Taueki, who teaches the younger people the Maori language; all meetings are held in that language, and the secretary, Mrs McMillan, told Te Ao Hou she always writes the minutes in Maori, in which she is now quite experienced. They also have an arrangement with other branches to help each other with the entertainment of visitors.

These women have a keen enthusiasm for the Maori crafts. They must be spending most of their time thinking about the moment they can get back to that dining-hall with some flax.

This enthusiasm is partly, no doubt, due to the force of the Welfare League movement, but at least as much to the wonderful inspiration of Polly. Polly, or to give her real name, Parekohatu Tihi, is a direct descendant of Major Kemp. She is a real artist, whose hands are never happy unless they are making something beautiful. Now she has reached a fine old age, and does little other than weaving. Her great aim is to weave the mats for the new meeting-house. The other ladies collect and prepare the flax for her, and with no care for her weariness, she works at them all day. One large mat takes her a fortnight, which would be quick work for a much younger woman, and her patterns are always, flawless, regular and harmonious.

Yet Polly believes in the forty-hour week. She starts work every morning immediately after breakfast. At five o'clock she says: ‘It is time to knock off now.’