centre, etc. This work would be the accompaniment of a normal camp experience in which young people of high school or university age would find recreation in sports, games, and songs as well as in association with one another and with the residents of a community through the work project. (b) The development of youth canteens or recreation centres through the planning and building and organizing efforts of young people. These would be equipped with a variety of games (many of which would utilize equipment made by the young people), with record players for listening and for dancing, and where possible with moving picture projectors. (c) The organization of conferences for the discussion, in small groups, of such social problems as are most pressing; and as a means of including, at least incidently, discussions of child welfare, delinquency, alcoholism, sex education, preparation for marriage, parent-child responsibility, and similar topics. (d) The further development of small local manufacturing establishments, which would broaden the economic base of the Maori community while still permitting Maories to work in small groups away from the larger cities and close to their own community life. No doubt the limitations of interest and of finance among those in need will make any such efforts difficult. Nevertheless a start, or many starts, must be made. Projects similar to these may already be in existence, but possibly techniques need to be improved. For example, visiting teachers may at times find that poorer Maoris do not welcome visits because they are ashamed of their homes. A somewhat similar situation was met at a school in Boston by inviting the children of Italian mothers to obtain their favourite receipes for use in the domestic science class. Then the mothers, themselves, were invited one at a time to come to the school and supervise the teacher and the pupils as the class prepared their dishes. The wholesome effects of such simple devices can be amazing. In other areas of Maori-Pakeha relationships, responsible Pakehas need to acquaint themselves as much as possible not merely with how Maoris behave but with the significance of the behavior to the Maoris. Perhaps a brief handbook, a sort of primer, might be compiled for use by judges, probation officers, prison officers, policemen, social workers, teachers, and any others who want to make use of it. Perhaps, also, greater access to the Maori point of view could be encouraged by the use of Maoris on boards of visitors to Borstals, on the Prison Board, on probation staffs, and on the staffs of Borstals and prisons. Maoris who through such service become acquainted with the problems of handling Maori delinquents might help to develop within the Maori community resources for the supervision and guidance of Maori youth which the courts and the probation service might use. The objectives here would be greater understanding of the significance of Maori delinquency and the invention of new facilities and devices for helping to control it, by and often within the Maori community. Within the Borstals and prisons conscious thought might be given to utilizing the Maori enjoyment of group work and group recreation to build a group loyalty towards their country and all its people, rather than their kin or their local village groups; a sort of intelligent nationalism and national pride, if you will, such as might be found in a team representing New Zealand in a football tour of England or such as might have been found in the Maori Battalion during the war. It will probably have to be realized that if the Maori who are in trouble are to be made once again into New Zealanders (new New Zealanders) it will be necessary for the Pakehas to accept Maoris psychologically as full members of the nation. To return once again to broader considerations: it may be hoped that there will continue to be full, frank and realistic discussion of the future possibilities in Maori-Pakeha relationships. Can the two groups agree upon those features of the cultures of both that are work able in the world of today and tomorrow? Can it be agreed that these are the elements in both cultures that all of us should try to develop and use for the common good? Can it be agreed that other features of the two cultures, however serviceable in the past, are no longer useful nor helpful, and must be discarded regardless of any emotional commitment we may have to them? No doubt unaminity cannot be hoped for, and it might not be desirable. A loyal opposition has its function too; but perhaps a clear-cut, long range policy with reference to the future of Maori-Pakeha relationships can be sufficiently agreed upon to serve as a guide both to action and to the training and selection of those who will play a greater or lesser part in guiding that action.

MORIKAU FARM BLOCK The Morikau farm block, covering 12,000 acres on the Wanganui River, was passed back to the control of its 2,500 owners last January, Like the East Coast stations released from government control earlier. Morikau, worth about £200,000 in unencumbered assets, will become an Incorporation under the Maori Affairs Act, 1953.