and wilful damage and of burglary and theft might be expected of those who have not been brought up in a tradition which stresses the inviolability of private property. Even when youthful Maoris know the rules of British culture they can hardly regard them quite as seriously as do those whose families have been schooled in the British tradition. It might be expected that British restrictions upon the sex behaviour of youth could hardly be adopted and followed so completely by Maoris whose culture had approved a greater measure of freedom. Maori culture has not been characterized by the teaching of detailed rules of conduct, by the development of a sense of personal responsibility for individual, self-reliant conduct, or by the restraints that are so important a part of the upbringing of children in a British culture. No doubt there still persist among the Maori a degree of casualness and lack of

PROFESSOR ALBERT MORRIS, who teaches criminology and anthropology at Boston University (U.S.A.), visited New Zealand in 1952 for a short period on his way to Melbourne. He is a world authority on crime and delinquency and we are pleased to present his views on a disturbing problem in New Zealand. After so short a stay, Professor Morris' understanding and sympathy for Maori life, culture and tribal institutions is remarkable. As the reader will see, this sympathetic understanding does not lead him to see the situation through rosy glasses.

concern with the details of behaviour among children that is understandable but foreign to the majority stock, and that is reflected in some of the difficulties of Maori youth trying to function under British standards of conduct. The urbanization of several thousand Maoris has thrust especially difficult problems of adjustment upon a people accustomed to a rural communal life, and who find themselves in an environment that lacks many of the physical and social satisfactions of the Maori kainga. In the city, the sun and the sea and the smell of the earth are not so close to man. Work is intensive, regular, and frequently on an individual basis. The social life of the Maori community is lacking and so also is its guidance, its support, and its control of behaviour by the opinions of those whose approval or disapproval carries weight. Here in the city the Maori frequently finds himself in a society but not wholly of it; socially awkward, lonely, frustrated; a marginal person on the fringes of two cultures but without status or hope of position in either. In proportion as the urban Maori finds himself so affected, he may be exploited by the irresponsible sophisticates who offer him satisfaction at a price, or he may react aggressively upon the society that seems to make no approved provision for his legitimate needs. The diagnosis is sketchy rather than exhaustive. The remedy indicated will, hopefully, be suggestive. It can hardly be adequate. It is assumed that whatever is known about the biological-sociological-psychological sources of delinquency and crime and of their treatment will be adapted and applied to criminal and delinquent behaviour among Maoris. Beyond this certain suggestions may be made for dealing with the unique factors in Maori criminality. Probably whatever can be done to develop and encourage responsible Maori leadership, informed, progressive and adaptable enough to help guide the Maori people in their necessary adjustment to a rapidly changing world, will help to foster the basic social health of all Maoris. Pride in the past is wholesome and it builds a stabilizing sense of continuity, but neither Maori nor Pakeha can turn the clock back. Change is not new. It is characteristic of all living, healthy societies and the world of both the Maori and the Pakeha will change. This is normal and inevitable. It is a condition to be accepted and to some extent guided. In any case it is a process to which a workable adjustment must be made. Whether the leadership should be sought among the traditional chiefs or among a newer group will depend upon the adaptability and progressiveness of the hereditary aristocracy and the ability of a new leadership to command respect and emotional loyalty. Associated with this leadership would be the fostering of a feeling of community through tribal assemblies at the marae court, and with this a sense of community responsibility and purpose directed towards achieving the best possible Maori-Pakeha relationship through a series of specific, consciously planned projects directed towards limited reachable ends. For example, what about the encouragement and guidance of a series of projects by the Maori Women's Welfare League or the Welfare Officers of the Department of Maori Affairs? These might include: (a) The organization of summer community youth projects to which Maori and Pakeha young people would contribute labour for the clearing of land, the building of a farm dam, the erection of small community buildings, the painting of a school, the remodelling of a barn to serve as a youth canteen and recreation