Summer School at Whakatane

Te Ao Hou, 1973, Page 18

Summer School at Whakatane Tihei Mauri Ora! Tihei Mauri Mate! He mihi tēnei nā te rōpū whai i ngā tikanga o te tangata. Ko te mihi tuatahi ki ō tātou tīpuna kua tīraha, kua moe i te moengaroa. I runga i tēnei āhua e mihi ana mātou ki a Pita Fairbrother i mate i te marama o Māehe i tenei tau. Koia Tēnā i tīmata, i hanga, i ārahi mātou i roto i te rohe o Ngātiawa me te rohe o Tūhoe. Ko Pita te pou tokomanawa o mātou te rōpū e whai ana, e whiriwhiri ana, kia rongo mātou i te taonga e mōhiotia ana ko te Māoritanga. I mamae te manawa, i heke ngā roimata, taumaha ana te ngākau, taka iho te hūpē i te tangi mōhou, e Pita. Ka nui te pōuri i te maharatanga ki ō mahi, ki ō whakaaro mō te katoa. Mate kino! Mate kino: Maumau tangata ea. I mate taurekareka koe, e Pita. Nō reira, haere e Pita, haere e te hoa, haere ki Hawaiki nui, ki Hawaiki roa, ki Hawaiki pāmamao. Ka huri ki te korero mō tētahi mahi a Pita i mua tonu o tōna matenga. Anthropology is the study of man in society and no amount of academic study and theory can wholly replace direct involvement with people. Yet all too often second-hand knowledge from books is all that the student has. It was in order to gain some understanding of the Maori way of life, both traditional and contemporary, that the Anthropology Society of the University of Auckland organised a summer school at Puawairua Marae near Whakatane. For ten days the group of 15 students and other interested people stayed together there, not only learning about the Maori way of life, but to some extent, living it. For instance, for most of us community living was a new experience, and many of us were surprised to find it a very agreeable one. At the start of the school our ignorance of Maori custom and etiquette was obvious, but our hosts, the tangata whenua, remained calm and tolerant, helping us over difficult moments with timely suggestions and, later, explanations, so that our embarrassment was soon replaced by a keen desire to know how to behave in accordance with the customs and to understand the deeper meanings behind them. Many and varied were the opportunities for learning in both formal and informal ways. The more formal aspects included ceremonial welcomes onto three maraes and lectures and talks given by local people and by visiting speakers. These were on various topics and all were followed by questions and discussion. The people of the district and town had been invited to attend the lectures and participate in discussion, and the school was greatly enhanced by their interest and contributions. After the welcome onto Puawairua Marae, introductions, and lunch, the school was officially opened by Mr J. W. Gow, Chairman of the County Council. This was followed by Peter Fairbrother giving a talk on the Role of the Anthropologist which was a fitting beginning to the school. On Sunday morning we ate a leisurely breakfast while listening to a broadcast of the local weekly Maori programme, Te Reo Irirangi o te Tahi Ripeka Rua, initiated, organised and run by Manu Paul. We then moved into the meeting house where Ching Te Hau Tutua explained the importance of

genealogical knowledge to the Maori in establishing his identity and his right to speak on a marae. Using his own genealogy as an example, he showed how descent could be traced right back into mythological times. Sunday afternoon saw lively dialogue when local members of the Maori Women's Welfare League, under the chairmanship of Mrs M. Kingi, came to answer questions and to tell of their work on both the community and national levels. For many present (especially the men!) it provided an insight into the power of this organisation. A visit in the evening to a Ngati-Awa Maori Executive meeting at Toroa Marae gave the group a rare opportunity to see some aspects of another important Maori organisation. During the week a great variety of lectures and talks was given. Dr Theo Roy from the University of Waikato spoke on ‘Elite Political Communication in a Multiracial Society’, his thesis being that the ‘people at the top’ tend to understand each other and have more communication and even co-operation (even though they may be in opposing camps) than the leaders and the ordinary members of a given group. Peter Ramsay from Waikato University spoke on some aspects of education, while Ross St George, also from University of Waikato, spoke about ‘Cross cultural studies’ pointing out that in fact there has been little good work done in this field. Professor M. P. K. Sorrenson of University of Auckland spoke on the ‘Historical Viewpoint on Maori Land Tenure’, and Gerhardt Rosenberg of Auckland School of Architecture and Town Planning gave a talk, illustrated with slides, on ‘Maori Housing in Urban Areas’. He showed that much of the housing for Maori families is not really suited to their needs, and that much more useful homes could be built without increasing spending. Peter McClay, headmaster of Whakatane High School, spoke on ‘Education in a Multi-racial High School’, drawing on experience in his school to give vivid impact to his talk. One of the week's highlights was the evening when John Rangihau came over from Rotorua to speak to a packed meeting house on ‘The Cultural Renaissance’. He traced the history of the Tuhoe people up to the present day, and made this an historical occasion in itself by announcing the successful amalgamation of the Tuhoe lands under the Tuhoe Trust, which had only become finalised two days before. Several high school students were there and if they had ever missed the feeling of belonging and pride then they must have felt it very strongly since that evening. On Wednesday a visit was made by some of the group to the clothing factory at Opotiki, where they spent a most informative morning talking to the owner and manager, Mr Perry, and the women who work in the factory. Meanwhile, others of the group were driven up the Waimana and Ruatoki Valleys where a number of carved meeting houses were examined, and where the people were very welcoming and helpful. Everyone then met to go onto Tanatana Marae where we had been invited for lunch. We were warmly welcomed and then joined the people for a delicious meal. This was followed by talks and discussion in the meeting house. Throughout the week free time was used to relax and to become more familiar with the district. Among other things we swam at the nearby beaches, and hot pools, had a barbecue and swim in the Waimana Valley, learned how to weave tipare and rourou, had a wonderful party at the home of Peter and Betty Fairbrother, rode horses and drank in some of the pubs, enjoying all of these activities to the full. Besides these trips out we also had a late-night showing of slides of the Urewera National Park. Peter Fairbrother showed these and his intimate knowledge of the Park and his job as Chief Ranger made this most interesting and full of amusing anecdotes. On Saturday night a social was held and this was very well attended. The school wound up on Sunday morning with a hangi, beautifully cooked under the supervision of Harry Reneti. This was the first time that many of us had seen the preparation of the traditional hangi and eaten food cooked in this way. There is no doubt that all who participated in the school benefited from the experience. For the visitors from Auckland it

has led to some understanding of Maori-tanga, an awareness of Maori activities and the efforts of groups and individuals to shape the future of the Maori as a New Zealander with equal opportunities for education, and for political and economic power while still maintaining his pride and integrity as a Maori. It has also led to at least five of the 15 beginning to learn the Maori language. For our hosts and other people of the district it has provided the stimulation of hearing both local and outside speakers. We also hope that it has dispelled any mystery and aura that may have surrounded universities and students, and that it has made higher education seem even more accessible. Yet the greatest and most obvious benefit for all must be the close friendships formed during this week. It is difficult to describe the warmth and sincerity except to say that it was felt by all. There was a directness, humour and spontaneity in the exchanges both inside and outside the meeting house. To a very large degree the school was organised and held together by Peter Fair brother and his wife, Betty. Without Peter's deep personal interest and intimate knowledge of local people and affairs the school could not have been the success it was—indeed would probably not have been held at all. The shock of his death only serves to emphasise the enormous contribution he made, not only to the school, but to the lives of us all. If anything positive can be said to come from his death it is that the others of us feel all the more determined that what Peter had so successfully begun must not be lost, but grow. To this end, next year's summer school is already being planned and it is hoped that this will become an annual event dedicated to the growth of friendship and respect between people as individuals and as races. These schools will be known as the Peter Fairbrother Summer Schools.