Kapene Rahiri

Mr Kapene Rahiri, aged 75, died in October 1966. Mr Kapene was the chief of the Ngatikahu people, of Wairoa Pa Tauranga, and he was also a faithful member of the Church of Jesus Christ of Latter Day Saints, being a convert since 1921.

Kapene Rahiri was a man of many talents, dearly loved by his people and friends. He was devoted to Maoriland, its traditions and culture.

He set for the Maori people a fine example, of high ideals and hard work. He was a happy leader.

A fine craftsman, he was employed by the Ministry of Works, on the hydro power project.

In 1927 he went on a mission for the church. He was a great sportsman and loved his fellowmen. He is survived by his wife Henetu Ormsby, daughter of Sir Robert Ormsby, two daughters, and many grandchildren.

Tarere McMillan

The death occurred on 21 January, 1967, at Matakana Island, of Mrs Tarere McMillan, at the age of seventy-six. Born at Matapihi, she was the youngest daughter of Heeni and Tamati Tu. Her maternal grandfather was the paramount chief of the Ngaiterangi Tribe, Hori Ngatai, who fought against the British forces at that epic Battle of Gate Pa in 1864.

Mrs McMillan received her early education at the Otumoetai School, and later attended Hukarere College, Napier. In 1911 she married Tukunui (Joe) McMillan who served overseas in the 1914–18 war, being seriously wounded on the western front in France. After the declaration of peace the couple engaged in dairy farming in the Levin district for some years, and eventually returned to settle on Matakana Island.

Mrs McMillan is survived by two sons and three daughters, Her husband died in 1946 and another son predeceased her by two months. There are forty grandchildren and nine greatgrandchildren.

Panapa Haira

Last October, one of the leading elders of the Tuhourangi Tribe, Mr Panapa Haira, collapsed and died in the Wahiao meetinghouse, Whakarewarewa, shortly before he was to unfold plans for a major development scheme for the village.

Mr Haira was chairman of the Whakarewarewa Reserve Incorporation and he had called the meeting partly to explain his scheme, which involved the erection of a new dining room and the conversion of the existing dining-room. Te Tau Aroha.

Born in Te Puke 58 years ago, Mr Haira was in his younger days a keen and skilled rugby and tennis player.

Later he became a leading administrator for both sports and was president of the Whaka Rugby Club.

Mr Haira was twice married. His first wife was Mihitina Rehu who bore him nine children.

Following her death, Mr Haira married Miss Mere Paea of Taumarunui.

John Atirau Asher

Mr John Atirau Asher, one of the Taupo district's best known Maori leaders, died last December at his home at Korohe, near Turangi.

Mr Asher, who was 74, had a long association with the Tuwharetoa Trust Board. He was one of the original committee which negotiated the sale of the bed of Lake Taupo to the Crown back in the 1920's and subsequently took a major part in the administration of Maori land and timber rights.

He was an authority on the Tuwharetoa Tribe and his personal knowledge and background was backed by an extensive library on Maori Iore, history and genealogy.

Mr Asher went to the Taupo district from Tauranga and was a member of the Ngai Terangi Tribe. He was the first chairman of the Taupo County Council after serving from 1955 to 1962 on the original Taupo County Advisory Committee.

Reremoana Taylor

Mrs Mel. J. Taylor, wife of the Prime Minister's Press secretary, and a prominent member of the Whanau-Opanui and Ngati Porou tribes died in Wellington on 30 January.

Mrs Taylor had done a great deal over the years to cultivate the traditional arts and culture among her people. A member of the Wellington Anglican Maori Club and the Ngati Poneke Young Maori Club, she toured Canada and United States and Britain with the Rev. Kingi Ihaka's concert party in 1965.

It was Mrs Taylor who led the massed clubs of Maori women who welcomed the Queen and the Duke of Edinburgh at Waitangi in 1953.

Mrs Taylor is survived by her husband, two sons Garry and Apirana, and two daughters Riwia and Haina.

The tangi was held at Petone Maori Meeting House.

Lawrence Inia Rikihana

The death occurred recently at Wanganui Hospital of Lawrence Inia Rikihana, aged 43. He was the oldest son of the late Hare. and Te Kahuwaero Rikihana of Ngapuna Rotorua.

He was educated at Whakarewarewa Primary School, St Stephens College, and Wesley College.

Mr Rikihana was noted for his artistic ability, was a keen footballer and also a well known singer amongst his many Maori and Pakeha friends.

As a civil servant with the Ministry of Works Department, he was transferred variously from Wellington to Hamilton, Whakatane, Rotorua and Nelson.

At the time of his death he was attached to the civilian branch of the Ministry of Defence at Waiouru Military Camp, where he took an active part in the social and cultural activities of the camp.

I tuhia ai enei korero e au na te mea kua puta te korero, na, kua whakamutua te kura o Te Wainui. Hore he tamariki mo tenei kura iaianei.

I nga ra o mua, tera tetahi kainga; ona iwi he iwi nui, he iwi kaha ki te mahi, nui te aroha—he iwi.

Iaianei, he kainga hiamoe, hore he ahua apopo, he aha? He maharatanga, he mamaetanga no te ngakau, he aha? No wai te he? No nga taone nunui me o ratou huarahi makariri? Ko tenei te take i whakarerea ai tenei kainga? Kao. Ehara i nga taone, i te hiahia moni, i nga aha ranei. No tatou anake te he.

Ko tenei kainga, ko Te Wainui, tekau ma ono maero te tawhiti mai i Kaeo. E toru nga kainga nei; i tetahi taha ko Mahinepua, i tera taha ko Te Ngaere, i waenganui ko Te Wainui. Ko tenei taku kainga i whanau ai au, i tipu ake ai au. Ko enei aku korero.

I te wai i a au e nohinohi ana, he kainga nui tenei, ko nga tangata o roto he iwi ahuwhenua, he kaha ki te whakato kai, ki te hauhake hoki i nga kai nei. Kotahi te reo o tenei kainga, kotahi te whare, ko Ngatiruamahoe. I taua whare nei, tera nga hui nunui, nga

 

Once upon a time there was a village with a name, a fiercely proud people, with a core, a will to survive. Today, it is a sleepy, barely alive ghost of a village.

Tomorrow, unless a miracle happens, it will only be a memory. As memories go, it will fade into a blur, then into nothing. Does it matter, I ask you? I think it does. I suppose I could blame the cities for calling the people out of their villages to the cold, concrete streets. But, why waste time blaming the city, money, progress? I could have contributed my little bit to keeping her alive.

The village is a place called Wainui, sixteen miles from the nearest town, Kaeo. There are two other villages, one on each side of it, Mahinepua and Ngaere, with Wainui in the middle. I was born and raised in Wainui. I lived there for 13 years; I have seen the changes and I know what I am talking about. When I was young, this was a well-known place. Its people were hard working, planting and cultivating crops, harvesting and storing. Then, there was always one final voice and one house—or rather meeting house. This was and is Ngatiruamahoe. Here I have seen many a large gathering almost monthly, the deaths

 

 

tangi, nga marena; i te wharekai o taua whare nei nga kanikani, nga mahi hei mahi moni, nga kainga o tena mea te kai.

Ko to matou whare kura he tino whare i era ra. I reira noki nga mahi mo te rapu i te matauranga. I te wa i a au e kura ana i konei, e ono tekau nui atu ranei nga tamariki o te kura nei. E rua o matou tima pahiketepaoro, whutupaoro, nga ahua mea whakataetae katoa. Mo te himene, mo te waiata, aue te mamae i te tini o nga whakaaro mau aroha mai!

Ka kaumatua haere au, ka huri nga mahi ahuwhenua a nga tangata ki te moana, ki te hi ika hei hoko ki nga Pakeha mai i Akarana, ki te ngahere ki te mahi hokeke hei hoko ki nga tangata Hainamana, na, tenei te ahua o taku iwi o taku kainga.

Ka haere au ki te Kareti i Kaikohe, na, i nga wa e hoki ai au ki te kainga, kua timata ke te nuku, ara te heke, ki nga taone—ki Whangarei, ki Akarana, a, tu ana nga whare me nga whenua he kotakota, bore kau he aha o roto. A, tae noa e whitu ano whare e toe ana i Te Wainui; i mua, tekau ma whitu nga whare. E toru kei Mahinepua; i mua, tekau ma tahi. I Te Ngaere e wha e toe ana; i mua, tekau ma wha. Hoi ano nga whare e ora ana.

I taku moenga tane, ka hoki atu ano ahau ki taku kainga. Puta mai au i waho o Ngatiruamahoe he wahine. Ka haere mai au me taku tane, mahue atu ki muri aku matua, oku hoa me aku whakaaro. Iaianei, titiro atu ahau i taku kainga nei i Poneke, kua whakamutungia te mahi a te whare kura, kua haere nga mahita, mahue ana he aha?

Iaianei kua tae atu ki enei kainga e toru te hiko. Ki aku whakaaro, tureiti te haere mai o tenei mea. Ae, e ka ana nga raiti a te Pakeha, engari kua kitea nga kokona pouri a toku iwi. Kei hea ra nga reo waiata o mua, nga reo tawai, kakata ranei o nga kotiro, nga mare o nga taitane, nga tangi ranei? Kua pau mutu ake ki nga taone.

Apopo, ngaro atu nga kaumatua o te kainga, aku karani e noho mai nei i Mahinepua, ka pehea tatou nga taitamariki o Te Wainui, o Mahinepua, o Te Ngaere? Ahau me aku tamariki? Me aha—me whakamutu enei whakaaro ki te himene nei, ‘Tera ano he kainga pai ake nei i tenei.’

 

and sad gatherings, the many marriages and in the adjacent dining-house the many dances that echoed throughout its walls, and the feasts that were eaten there.

Our school house—now there was a place, a place where we first started to learn. When I went to school here, there were sixty or more pupils. We had two basketball teams, a football team and all sorts of competitive sports including competitive choir-singing. Oh. how my heart aches at the wealth of my memories!

As I grew older, the people turned to harvesting the sea, fishing and selling their catch to Pakehas from Auckland. From the forests, collecting of Jew's Ear fungus was started, to sell to the Chinese buyers. This was how it was.

I left home to go to college and during the school holidays I returned to find that the drift to the towns had begun. The houses and land were left there standing like empty shells with nothing inside and the drift continued until the number of inhabited houses dropped from seventeen to seven in Wainui, from eleven to three in Mahinepua and in Ngaere from twenty to two.

When I married, I went home to my village and Ngatiruamahoe, and I emerged from there a woman, leaving behind my friends, my parents and memories. Today, looking back from my home here in Wellington, I see that the school house is being closed after all these years, leaving an empty place. The electricity is in my village now, but I think it came too late.

Yes, the electric light shines brightly, but it shows up the dark corners in the houses of my people. Where are the singing voices of long ago, the teasing voices, the giggles of the young girls and the sly coughs of the young men, or the cries of pain? It is finished.

Tomorrow, when all the old folks including my own grand-parents have gone, what will become of us, my generation? Who will teach and show us the way? I can only end these thoughts with the words of the hymn: ‘There is a home, far more beautiful than this!’

Cultural change

With the upheaval of cultural change from the stoneage tupunas to the present day Maori, the emphasis has long shifted from the tribe to the family unit; from the pataka to the bank; from communal labour to individual employment; from self-sufficient servicing to special skills.

The thing which emerged from this head-on shattering crash of Maori Culture with Western might, is the dominant use of money. On it, be it called the ‘gold standard’ or the ‘almighty dollar’, nations have risen or fallen. It would be extraordinary if no guileless Maori floundered on it, when its own protagonists have fallen countless victims to this medium of exchange — this powerful taniwha of progress and advancement — money!

In history all taniwhas or rampaging dragons with fiery tails have been slain or tamed by brave knights or astute men. Maui lassoed the fiery sun dragon and forced it to travel at a speed which met his needs.

With purposeful planning, the ‘money taniwha’, like the errant sun god, can also be harnessed to serve our needs. It can be told where to go and what to do. It can be stopped from slipping through our fingers!

You may well ask how — with the cost of living soaring, and the multiple problems arising from it that perplex and worry. You are not alone in this. Up and down the country, all over the world, other families are wrestling with it too. The tried and successful home managers know the answer is simply — to budget! Budgeting like dieting is much disliked by many because of the ‘hoha’ of the extra thought and effort needed to make it work, or for the plain reason, false pride!

Budgeting means planning

Budgeting is essentially a matter of planning. A husband and wife concentrating their combined thought-power on obtaining things they need and want most, can find budgeting a saviour and a most agreeable, absorbing exercise in happy home management, to their mutual advantage. A budget does not stifle joy. It builds a man up ten feet tall knowing he owes no one nothing he cannot pay. His ‘put-it-away’ days take care of the future.

The tupunas said ‘Eat your treasures care-

fully’. The modern elder exhorts ‘Eat your money carefully’, meaning spend wisely, and look after what is left. Bank it!

You may be tempted to say if you have read this far, ‘What did our tupunas know about money budgeting … they never had any!

How very true. However, they had the prime factor necessary to make any budget, stone age or modern, work successfully. They had the will to look reality in the face and cope with it. This triumphant quality they left on the winds of change for the seeing eye to snatch, and use! Many, but not enough, have already snatched it and are using it to their great content.

This ability in present day terms simply means the courage to look our bills in the face and ask ourselves, ‘are we keeping them in check?’ … ‘or falling foul of them with our creditors?’ This is all any budget plan requires to kick it off to a good start.

Budgeting, then, is knowing where your money is going, not wondering where it went. It is planned use of the weekly pay packet to get the most for your money. It is a diligent endeavour to stay debt free, to get the best

returns from money spent as family needs arise, thus ensuring the utmost satisfaction to the whole family unit.

It takes everything into account, safe-guarding the family from the loss of security, prestige, and joy caused by a financial crisis. In short, a budget plan operates to provide for the family's needs and relaxation. It eliminates wasteful spending by improved purchasing power, curbs impulsive buying and ensures happy security and advancement.

Today more and more Maoris are turning to the Household Budgeting Advisory Service or the Budget Counselling Scheme. They are glad of its free and dedicated ‘know-how’ to fit their expenditure to their income, and thus ultimately become independent, self-reliant and happy members of the community.

Budgeting is voluntary

This scheme was ushered in at Kaikohe in 1960 by Dr Paewai and his group who were deeply interested in the well-being of their fellow-citizens, trapped in the mesh of the ‘money-goround’. It serves all sections of the community who seek its help.

Because of its value to the community it is encouraged by the Government but it is in no way, controlled or directed by it. It is a purely voluntary service, advertised only by those satisfied people who have benefited by following its expert advice to become debt-free happy citizens. Because of this, it has spread through-out the island on demand. Wherever it is working, it is operated by groups of local people who want to help. They know from experience how hard it can be to make income cover needs, and how greatly a budget plan can stretch or save the money. They help you only if you seek them out, and you can cease to use their services at any time. However, very few people, once they join up, drop out before they are clear of debt and able to run their affairs in a business-like manner.

Many people seek the help and assistance of the Household Budgeting Advisory Service not because of debt, but because they wish to learn how to use their money more effectively for various reasons. Some have other problems, like health, education, discipline, the temptations of drink or gambling, and hire-purchase, which can all be involved in household budgeting or home management. The advisers or sponsors can either help in these matters or get the expert advice and assistance of people who can.

How Budgeting works

The Household Budgeting Advisory Service in dealing with its member clients in money matters, favours a cheque account system. Their advisers or sponsors do not handle your money. They only help you to plan your spending and to make your payments.

They confer with their clients every week and compare bills with budget. They discuss and advise on spending, saving and pocket-money for everyday pleasure. They help you till it is quite clear you are used to working on a budgeting-plan system and dealing with cheques, and can take over your own affairs entirely yourselves. Bills are paid by the husband or wife with their joint account cheques.

Many Maoris today look back with gratitude and well-being to the Service. Cleared of heavy commitments (as some have been) they face the future ten feet tall, able to look after themselves and their families because, under the expert and dedicated guidance of the Budgeting scheme, they have mastered the ‘most value’ ritual of the pay packet.

So, if you dread the loss of a few days work through sickness … if your creditors are pressing for payment … if you are anxious about taking on new housing or other responsibilities … if you don't know where the money goes … if your children are going short of necessary things, seek the help of the Household Budgeting Advisory Service.

Little Mary Anne asked, ‘Are we Maoris or Pakehas Mum?’

‘We're Maoris of course!’ her mother replied.

‘I thought so,’ Mary Anne said, ‘Only Pakehas have play lunch!’

That very day mother went out and bought a case of apples—so Mary Anne can have one for play lunch every day,' she confided to her husband.

‘To prove your daughter's a pakeha,’ her husband said slyly.

‘To prove,’ she emphasised, ‘that I can get her the play lunch she needs. We have to go on a budget-plan!’

She hit the nail on the head that time! The next day she got Household Budgeting advice. Mary Anne has never lacked play lunch since!

A. Maori View

Just as machines designed by Richard Arkwright and others ushered in the age of industrialisation and spelt death to the old agricultural society, new machines are going to completely change our way of life. Already there is instantaneous communication with almost any part of the world via ‘Compac’. Satellites are relaying instant live television programmes across oceans and continents; supersonic passenger aircrafts are carrying hundreds of passengers travelling between countries, in a fraction of the time that it took five years ago; space craft are landing on the moon. Man has already walked in outer space. The atom and hydrogen bombs are things of the past. Artificial organs are replacing worn out human ones. Wonders never cease.

We are indeed living in an exciting era. With all this technical know-how it is important that new inventions are used for the benefit of mankind. It is evident that those in authority have a responsibility to ensure that the new discoveries are used intelligently.

Today in New Zealand we are feeling the impact of one of these discoveries. It is changing our habits and our lives. It is bringing us face to face with other people, their way of life and their aspirations, and some of their ways are rubbing off on us.

Whether we like it or not, television is here to stay. Its potential to do good for the people is dependent upon those who are responsible for its policies and future development. It is evident that television has a vital role to play, and will influence this country's future.

We in New Zealand are fortunate that our race relations are such as they are—the best in the world. However, we can ill afford to sit back on our laurels with a ‘not to worry’ philosophy. We are becoming more aware of each other—some Pakehas thinking in terms of a ‘Maori problem’ and on the other hand some Maoris thinking in terms of a ‘Pakeha problem’; each group blaming the other for its frustrations; making false generalisations and more often imagining the other to be a person governed by altogether different instincts, almost as if the other were a different species of animal.

Recently, TV viewers were hosts to a representative group of people who were not from outer space nor from a far off land, but fellow New Zealanders. I imagine that the programme was like Topsy—it ‘just grew’. I even doubt whether the producer or those responsible knew where they were heading. However, the product that was finally presented was one on Integration through Maori eyes. Geographically it covered a lot of ground. It was refreshingly different. Viewers were able to meet people from all walks of life and each one had a point of view. They were at ease, frank and honest, and captivated their hosts. They communicated with their eyes, their faces and their hands. I hadn't realized the effectiveness of using the hands until one of the visitors described his feelings in this way.

The message came through loud and clear. These people demonstrated clearly that they wanted to be themselves, they wanted to be understood, and to be accepted for what they are. We were able, in the short time available, to peep into their past experiences, to see what they are facing today and to look into the future with them.

The accepted theory is that with the move to town, the Maori will give up his old ways and interests and will inevitably live like the Pakeha. What the programme demonstrated to us was that the Maori migrant is becoming more Maori than the rural Maori, like the Scots of Dunedin out-Scotting the Scots in Edinburgh. People are still returning to their maraes, others are creating maraes in their new environment. Their problems are not peculiar to them but are universal. We must not forget that when we talk to a Maori or to a Pakeha, we are simply talking to another man.

My family and I enjoyed the programme. So did all the other Maori people I spoke to, and I think this was because it said things that need to be said, that a lot of us are not prepared to say for fear of hurting our friends and neighbours. This of course is how it appeared to me through my Maori eyes.

As a member of the Department of Maori Affairs I was annoyed, perturbed and to put it mildly, a little incensed at the manner in which the Department was portrayed. I will concede the point that the Department is not perfect, but on the other hand there are thous-

ands of people today, including myself, my family and many hundreds of relatives, who are indebted to the Department and its officers. So brief were the glimpses, and this applies to the programme as a whole, that it made the Department appear to be a Pakeha organisation, pushing the Maori people around. It is indeed a pity that Maori officers of the Department were not included. This would have put things into perspective.

On donning my Pakeha glasses, I saw very few Pakehas being asked to express a point of view. The few that were asked did well—especially Mr Geddes, who is apparently giving unstinting service to a group of Maori people by running a homework scheme. I thought his analogy one of the best I have heard—that if he were living in a French community and the means of communicating was in the French language, he would not hesitate to approach French families to give his children assistance, and if he were a Maori he would ask Pakeha families to help him and his children with their school work.

Norman Perry's statement on integration was excellent. His brief appearance and final comment that integration did not mean sameness but harmony was brilliant, and to my mind was the redeeming feature of the programme.

The N.Z.B.C. can rightly claim that this was a ‘pipe opener’. It can say that it was presenting a Maori point of view. It can argue that it has limited resources, but it cannot claim that it presented a balanced picture. I think that Reggie Harrison did a grand job. I imagine from his accent that he is an Englishman, possibly from the southern region. I suspect that he is a member of a minority group, hence his apparent enjoyment in his presentation. Last but not least he had that air of a political scientist about him.

To the rangatiras of the N.Z.B.C., thank you—for a one-eyed programme. Allow me to remind you that you have an almost sacred duty to perform, and that you have a vital role in ensuring that your productions do not present bits and pieces of the truth, but present

the whole truth. As I see it, the N.Z.B.C.'s core function should be to instigate, stimulate, convey ideas, and to influence the translation of those ideas into action.

To those in authority at N.Z.B.C. may I offer this advice, ¹ ‘Whaia te iti kahurangi ina tuohu koe hei maungateitei’. To the ponongas like Ian Johnston, Reggie Harrison — those who have to do the work—producers, script writers, and commentators—this should be your attitude, ² ‘Kaua e mate a tarakihi engari mate a ururoa’.

—N. P. K. Puriri

—He oi ano

Rehua Hostel Block

Boys from Rehua Hostel and members of the Avonside Girls' High School Maori Club joined to welcome the Minister of Maori Affairs, the Hon. J. R. Hanan, Mrs Hanan, the late Sir Eruera Tirikatene, Lady Tirikatene and Mr and Mrs J. Lewin when the Minister opened the new hostel block last October.

After challenging the Minister. Don Onekawa led the official party round to the new block where speeches were made by the Deputy Mayor of Christchurch, the President of the Methodist Church of New Zealand, Rev. A. R. Witheford, and Sir Eruera, acting as tangata whenua of the Maori people. Mr Hanan then presented the lease on behalf of the Government to the Superintendent of the Christchurch Central Mission, Rev. W. E. Falkingham. who acknowledged the presentation.

Rev. Witheford dedicated the building and named it Te Koti Te Rato in honour of Rev. Te Koti Te Rato, who in 1866 was Te Waipounamu's first ordained Maori Minister when the Methodist Church appointed him to serve the Maori people of the South Island. The people present then joined in the dedicatory prayers.

During the ceremony, speeches were followed by action songs performed by several Maori clubs: Te Whetu Ariki O Kahukura. Awataha. Te Waipounamu Maori Girls' College. Te Ropu Maori O Hoani, Kahurangi, and the Rehua Concert Party.

Miss Alimentation Internationale Contest

A talented young Maori, Miss Marie Wehipeihana. from Wellington, represented New Zealand in the Miss Alimentation Internationale contest on 15 November last at the second Salon International de l'Alimentation, in Paris and took second place. Miss Wehipeihana was sponsored by the New Zealand

Government, which, in conjunction with the New Zealand Meat Producers' Board, has a stand to promote New Zealand foods at this international food fair.

She is the daughter of the late Mr Tupakaheke Wehipeihana, a former chief of the Ngati Tukorehe, a sub-tribe of the Ngati Toa tribe of the southern part of the North Island.

Her grandfather, Mr Tumake Wehipeihana, aged 89, lives in retirement at Ohau, near Levin. Miss Wehipeihana's mother, Mrs Vera Wehipeihana, is an authority on Maori folklore, and is the author of several books on the subject, including one in verse. Miss Wehipeihana has some of her mother's talents in this field and for nearly three years was a reporter and feature writer on the ‘Evening Post’, Wellington.

She was educated in three towns—Taihape and Masterton and finally at Kapiti College at Raumati. In the past few years she has trained and performed as a dancer and singer and has specialised not only in the traditional action songs and dances of her people, but in national dances from several other countries, these including a Thai ceremonial dance, an Indian flame dance and an Indonesian candle dance.

Miss Wehipeihana has also been successful at modelling and in several beauty queen contests at holiday resorts. She is keen on tennis, swimming, basketball, badminton and golf, and has represented Wellington Province at tennis and basketball.

Miss Wehipeihana has travelled on liners of the Chandris Line as a publicity agent on cruises from New Zealand to the Pacific Island groups and Australia. She arrived in Britain last September as an entertainments officer on the liner Ellinis. During this voyage, she conducted a well patronised ‘charm school’ for passengers, this being sponsored by the New Zealand Wool Board and by the cosmetics firm of Cyclax (N.Z.) Ltd. After representing New Zealand at the stand at the S.I.A.L. fair in Paris she continued her work with the Chandris Line and recently visited New Zealand.

Maori Graduates' Association

With University examination successes achieved by Maori students last year, the number of Maori University graduates has risen to over 170. Pictured below are several members of the Association of Maori University Graduates, officially formed at a meeting in Hamilton last October. From top left: H. Tauroa, H. I. Ranga, L. Rangi, A. M. Kewene (treasurer), T. Hemara, R. Ihaka, H. Kawharu, J. D. Sinclair (secretary), W. Kingi, H. R. Bennett, P. J. Gordon, Miss Pare Newton, M. Sydney, T. Royal, Rev, M. Bennett (chairman), P. Reeves and Mrs Jacqueline Tonkin.

Hui Te Rangiora Marae

A new Catholic Maori centre was opened on behalf of Kuini Te Atairangikaahu by Mr Hepi Te Heuheu at Hamilton on 19 November, 1966. Its name, Hui Te Rangiora Marae was suggested by the Queen in memory of a very sacred pre-pakeha marae in the Waikato area. The building was blessed by His Lordship Bishop R. Delargey after visitors were welcomed with speeches and waiata.

A dinner was served in the hall and guests were entertained with action songs by local groups and by visitors from Auckland, Murupara and Opotiki.

The picture above shows the stage, which is the sanctuary, with altar, tabernacle and tukutuku panels. The tabernacle, in the form of a sacred pataka, was carved by Mr Kima Hakaraia of Rotorua, and the tukutuku panels have both traditional and religious designs.

Maori Volcanics Showband

Nuki Waaka is leader of the Maori Volcanics Showband, formed in February 1966 in Melbourne, Australia. The band left Sydney last August for a Far Eastern tour. They played in Japan for several months, covering the country from North to South and were entertained at the New Zealand Embassy when in Tokyo.

They found Japan very beautiful and the Japanese people very kind and friendly. Their Maori hakas, poi-dances and action songs were greatly appreciated.

After leaving Japan in November the group expected to fulfil engagements in Taipei, Taiwan, Hong Kong, Manila and Bangkok and its members were looking forward to entertaining New Zealand troops in Saigon.

Graduate in Medicine

Eru Pomare, who last year completed his medical studies and graduated M.B., Ch.B. from the University of Otago, is now a house surgeon at Wellington Hospital.

Dr Pomare is a member of Te Atiawa tribe and his parents are Te Rakaheria and Madge Pomare. He is married and has one child, a daughter.

He received his secondary education at Wanganui Collegiate and studied at Victoria University of Wellington before continuing his medical course at Dunedin. While at University Dr Pomare held a Ngarimu Scholarship.

Paraparaumu Seminar

District Welfare Officers attended a seminar at Paraparaumu last October, to discuss future welfare policy. As Mr J. M. McEwen said, there has been a shift in emphasis from purely land matters to social work as well as lands and titles work, and with the establishment of the Maori Education Foundation and trade training schemes, the field of social work has recently expanded.

The seminar was officially opened by the Hon. J. R. Hanan. Senior departmental officers joined in the discussions, and a South African, Mr D. Boardman, of the School of Social Science, attended as a guest. Pictured below are, standing: Messrs H. Pou, M. Raureti, H. Rogers, A. Baker, W. Herewini, K. Puohotaua, Miss A. Delamere, Messrs R. Giles

(employment), J. Rangihau, N. Sutton (housing), D. Boardman and A. Awatere. Seated are: Miss R. McBride (education), Mr C. Bennett, Hon. J. R. Hanan, Mr J. McEwen and Miss K. Riwai.