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to take measures for its protection and preservation. The language, the arts, the social community life, the religious experience, the preservation of a place in the tribal orbit through a continuance of inheritance in the ancestral lands, these are all integral and indispensable elements in the nature and being of Maoritanga. These are the ‘youtokomanawa’ of the house of Maoritanga, and not one of these central pillars can be removed without threatening the whole structure of Maoridom. Regarding the language, its inclusion in the university calendar is some advance, and the fact that it is now taught, where possible, in high schools is another matter for gratification; but there is little doubt that the dictum of Sir Apirana Ngata is substantiated, that the preservation of the language rests with the young mothers, who either croon to their little ones in the euphonious tones of the ancestral language or, as in many cases, the latest Pakeha jazz hit. If the Maori language is to be preserved it must be spoken in Maori homes, and however essential it is for young Maori people to have a competent knowledge of English, if their Maoritanga is to be really preserved they must know its language. The resuscitation of the arts and crafts, and now the recording by the Department of Maori Affairs of the tunes of Nga Moteatea, so that this generation may not merely read the immortal words as they were collated by Sir Apirana Ngata, but sing them to the tunes that have come echoing down the corridors of time, these are the operations of a pioneer battalion throwing up the fresh ramparts and defences of our Maoritanga. What has been said will have emphasised sufficiently that the preservation of the Maori marae is imperative for the defence of that essentially community life which is the genius of Maoridom. There on his own marae the Maori orator, so often inflicted with inferiorities in his contact with the Pakeha, stands with the proud tradition of a great past at his back, with his own unchallenged right on his own courtyard, sure of himself, no menial but a prince. That outlet, that opportunity of the realisation of itself must be preserved as a corrective against all the suppressions and impacts of Pakeha life upon the otherwise minded Maori. If Maoritanga is to persist it must have the venue of the marae. Regarding worship, we have stated our conviction that religion is even psychologically necessary to the Maori, but how else can he meet the conflicts of this day; how else surmount its seducements and temptations, but in living fellowship with the Living God through His Son, Jesus Christ. No people can preserve the things that are fine and excellent and of good report without the fellowship of God in Jesus Christ. And if the nobility of Maoritanga is to survive it will survive by a real appropriation of the Christian faith. But alongside the realisation of these peculiarly Maori values and the determination to retain them, the young Maori of today needs education and worthwhile work, and decent housing conditions to make him secure in cultural equality with the Pakeha. Perhaps the greatest danger of all to Maoritanga in this modern age is that our young people accept inferiority, and so abandon their pride of race and their appreciation of the splendid things of their own inheritance. Maoritanga is like a pa defended by proud warriors, and has its security as much in the pride of its defenders as in the strength of its palisades. Let the defenders but feel they are defeated, and the feet of conquerors will soon be treading them in the dust of their own fortress. It is here that Sir Apirana's great advice to the young folk of the race rings home so truly—to plant their feet firmly in their Maoritanga, to reach out to lay hold of the culture of the Pakeha, and to look up in faith to God, the Father of us all. (Concluded.)

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