The Thames Maori Culture Group

Te Ao Hou, March 1968, Page 50

It is interesting to compare these accounts of two newly-formed groups, each making a contribution to its community. The Thames Maori Culture Group A display of handicrafts executed by members of the Thames Maori Culture Group and also other outstanding Maori artists in the Coromandel Peninsula area was seen at the residence of Mr and Mrs Gregory on Friday 8 December, 1967. The purpose of the display was to give group members the opportunity to exhibit the fruits of their labour, to compare and constructively criticize their works with those of others, and to give further incentive to members, as well as to demonstrate the activities of the group. The culmination of all the activity following this display was to put the collection of work on show to the public—our grateful thanks to the Waikato Savings Bank for allowing the group to use their front window for this purpose. People interested in the activities of the group, but unable to attend because of distance, had given of their own works, and our thanks for this goes out to Mr Ben Te Haara and Mr Boy Mangu, both of Coromandel. These men differ widely in their style of Maori carving, and though the background of their forefathers permeates their differing works, it reveals again that Maori carving is not a static art but one which is progressive and finding expression in a modern idiom. Mr Mangu has specialised in the carving of gourds and has adapted his art admirably to this media. This indeed is Maori pottery' of the finest order. Mr Ben Te Haara, on the other hand, has shown a remarkably sensitive talent for form, and one sees here a progression of his work from the traditional classical Maori style to a more vibrant plastic form which has as yet to find full expression. To Mr Howard Savage of Te Mata the group was also indebted for much of his work which he displayed. Here we have a Pakeha who has shown a great interest in Maori carving and a respect for the art which many others abuse for monetary gain at the expense of quality. Carved panel work and traditional Maori figure, along with several small carved patus. were the work predominantly displayed by group members. For most of them this is a first attempt in the ‘Art of Rua’ and the standard of some of these works is high indeed. Their patience and increasing skill is ample reward for work of which they can be justly proud. It was unfortunate that more flax work was not available for display as most of this had been sold earlier in the year. This work was mainly the forte of the women-folk, and some had progressed from making headbands and kits to the patient art of piupiu-making. In conclusion, a critical analysis and review needs to be made as to the meaning and function of the Maori Culture group, its wider effect on the community, its successes and failures. The group evolved at the beginning of the year as the result of a meeting of many interested people who wished to bring about a more communal spirit of Maoris in and about the Thames area, by encouraging as much as

possible, Maori culture amongst both Maori and Pakeha. Classes were started in Maori carving, flax work, the Maori language and chants, and to a lesser extent, marae procedure. Of these, the Maori language never really got its feet off the ground. This was due in part to lack of books, and looking back this indeed was one of the tragedies of the whole undertaking. It may have been thought that this was a somewhat ambitious scheme but at the same time it was felt that by bringing together a diverse array of topics, stimulus would be maintained and a greater community spirit attained. To this end also, the weekly meetings were held in different homes. This was criticised by some who felt that their homes were not up to a hypothetical ‘required standard’, and because of this there appeared to be some diffidence to make homes available. It was, however, intended to produce a certain homely communal atmosphere and not a rigid framework of lessons that a hall, for example would produce. The facilities of a marae were not to be had. It was also emphasised throughout the year that an important function of the group was not to produce racial isolation, but a better understanding between two peoples, to be aware of subtle differences which exist, but are not always apparent, and which can often be the source of discord, through ignorance and misunderstanding. In a sense also it was to promote a more active role of the Maori in the activity of the community, by stimulating greater self-confidence through pride of inheritance—the history, language and handicrafts. The knowledge of the recently deceased Mr Hammond recorded on tapes by Mr C. Murdoch was an important contribution in this respect. The early Maori history of the Hauraki area, like the early Maori history of many other areas is full of beauty, love and tragedy, treachery and loyalty, wars and peace, and above all this there is a sense that one is in fact a part of all this. To the Maori this almost forgotten revelation can do nothing more than to produce citizens of sturdy character and self-confidence better fit to play a more useful role in New Zealand society. In the case of the Pakeha, this is a little known part of New Zealand's history, and yet there is all the more reason that they should know, as this is an integral part of the country's history, and therefore a part of theirs as well. The Maori must learn to share and the Pakeha to accept. Both must give and take. It was also stressed that the group was not to be too regimented nor to be exploited as a business. Community participation within the group was all important. Members were not expected to pay any club subsidy but to contribute something in the way of personal knowledge of use to the group, e.g. art of preparing flax, types of flax, etc. for various forms of flax work; or to contribute at least one article of their making as a result of tuition and experience within the group. In this way, it was felt a sense of active participation and eventual greater self-confidence would result. A small donation of money was made to the local marae committee to help them with their marae buildings, etc. This money was obtained through articles made by the culture group. Surveying the past year since the group has started it can be noted that the ‘Maori Queen’ was chosen ‘Thames Centennial Queen’; that the Thames Maori Culture Group Float was placed third in a competition which included about 110 floats; that a Thames High School Maori concert group performed creditably during the Thames Centennial Week; that the Maori Cultural group has held two displays of their work this year and donated a carved gateway to the Kopu primary school; and that one or two of its members have spoken before various organisations and given of their time to teach young primary school children the elements of Maori arts and crafts and to speak to Boy Scouts on local history. Recently Mr Turoa Royal spoke to Maori parents on education and a plaque was officially laid at Totara Pa. This Maori activity within the Thames area is indeed creditable when compared with Maori activities in the past few years, and though the Thames Cultural Group wished to acknowledge some small contribution it feels a certain impetus and stimulus has been created; that community spirit and team work can achieve much; and that a sense of achievement and identity produces greater self-confidence and responsibility. It is not without some regret that my wife and I will be leaving Thames at the end of this year and that perhaps we have started something which we should see through to its completion. The impetus and stimulus is strong I feel, and it is now up to the Thames people to maintain it.

The somewhat loosely knit structure of the cultural group was intentional, for this very purpose. The role of leadership must be dispersed within the community. The problems of Maoridom, e.g. the urban shift, the birth rate, the land question, etc., are becoming far too complex and overwhelming to await the blossoming of any one great Maori leader as in the past. Each Maori must become his own leader, and his bastion in this respect must come, in part, through some of the ideals that this cultural group has been endeavouring to achieve. The many and varied problems of Maoridom must be discussed, diagnosed and treated at the level of the Maori community, if any success is to be effected. The more fortunate and higher educated Maori must get back to the people to achieve this. Dr B. S. Gregory