ki roto ki te pakehatanga), me o ratou tini whakaputanga katoa a ona ra. Mehemea i hanga te tangata kia rite ki to te Atua ahua, kati he kotahi tonu ahua; kei roto i te tangatatanga tenei mea a te ‘whakapiripiri’, a te whakawhirinaki atu tetahi ki tetahi kei ko rawa atu i te kite tinana te kite, he paihere wairua e kore nei e taea te whakakahore no te mea he pono ko te ahua tenei o te tangata. Ko tenei tino ahua kotahitanga i roto i te tangata e mea nei kia whakatinanatia i roto i nga mahi me nga hikoi whakauru atu, whakauru mai rite tonu ki a ia ano; a i te mutunga iho ka tino kore i a ia tetahi momo kaupapa e mea ana ki te whakahe ia ia. Ko te nui me te rereke o te noho ropu he tohu no te momonatanga o te noho o te iwi nui tonu (pakeha, maori) a ko ona ahua pea enei, ko te ngakau tangatanga, ara ko te puta noa ake ki te whakatutuki i tetahi tino hiahiha; ko te ngakau hiahiha, ara ko te watea ki te tomo mai, ki te noho atu ranei i waho. He pai taua noho whakatopu mehemea e whakangako ana i te huihuinga katoa me te ahua o ona tangata. He tika kei te ahua mate haere te noho ropu o te iwi maori i roto i te noho tangata o Niu Tireni nei; a he tohu kei te pororaru, kei te ngaro te Maori i roto i te rohe o tona noho piri atu ki era. Ko ta tatau, ko ta nga karaitiana, awangawanga mo tenei mea taumaha, ehara anake itemea ka kite tatau e mate haere ana to tatau nei noho ropu i runga i tenei ahua, engari itemea ra ko tatau kaitiaki o te kotahitanga o te tangata; haunga te araitanga i te Maori, i te Pakeha ranei kia noho i te noho karaitiana i runga i tenei ahua, engari te araitanga i ia kia noho i te noho maori pai i roto i te huihuinga ko te kaupapa nei ia o te noho atua me te rangapu o te hunga tapu. nature. If this is denied it is bound eventually to destroy society itself. The multiplicity and variety of group life mark the richness of national life (pakeha and Maori) and its characteristics may be regarded as unforced and as coming into existence to fulfil a real need, and as voluntariness—the freedom to come in or stay out. The group life is good which serves to enrich the whole community and the personalities of its members. It is true that group life of the Maori is in danger of collapsing in our New Zealand civilization, and it is the sign that in the field of his social life the Maori is lost and confounded. Our concern as Christians with this problem is not only that through it we find our own community life seriously thwarted. It is also because we are the guardian of man's wholeness, not merely that through this breakdown the Maori or pakeha is hindered in living the Christian life, but because he is hindered from that satisfactory natural life in community which is the basis of the supernatural life in the company of the saints. The Very Rev. J. G. Laughton praised the address, and said that the Rev. Kaa had stated the only solution to the racial problem and broken down the middle wall of partition.

PROGRAMME FOR TEMPERANCE Government policy on drink was discussed at great length. Generally, the Maori Section was in agreement with existing legislation. Throughout the discussion and in the final resolutions not one person proposed the restoring of the old discriminatory restrictions. There were only two points on which the legislation was challenged. First the section desired to have women (both Maori and pakeha) barred from drinking in hotels. Secondly, objections were made to a provision in the Maori Social and Economic Advancement Amendment Act, 1951, by which tribal committees may give special exemptions from the prohibition of drink on maraes. ‘Every occasion may be made into a special one,’ so ran the complaint. Members still considered the drink situation serious, and were anxious for strict enforcement of existing laws, particularly by the police. Newspaper comment on the conference did not show clearly the conference's attitude to the voluntary Maori bodies that have for some years now devoted much energy to fighting drink abuses in their communities. Most of those present knew the work of these tribal bodies intimately, and the debate indicated that their effectiveness varied widely from place to place, as is only to be expected of voluntary local