kinds of members: first, clergy, social workers and others keen to bring temperance education to the people. They can do very important work. The existence of the society will give them added strength, and greater effectiveness. The other kind of people who may take the pledge are possibly those for whom drink is a personal problem. In the past, many such people took up voluntary prohibition orders with a magistrate. The pledge may sometimes be better than a legal document. The Maori Section also resolved to ask the Government to make illegal the taking of liquor in the vicinity of a marae, in the same way as with dance halls. The paper on “Race Relations in New Zealand” reached several conclusions about how relations can be perfected. Three main developments were said to be needed: 1. Raising standards of education among the Maori; 2. bringing about increased mutual tolerance and understanding by a religiously inspired goodwill; 3. “candidly” recognizing inherent racial and cultural differences which prevent a Maori from ever being finally satisfied with the things that are pakeha only. The first two ideas will be generally applauded while the third is a little vague. Under the heading “Recommendations” the Maori Section asks for action by parents, church-workers and teachers to see that Maori children make the fullest use of their opportunities at school; also suggests to develop closer Maori-Pakeha relations through fellowship-groups and educational broadcasts. None of the practical recommendations show any tendency to accentuate race or culture differences. Four out of seven recommendations are concerned with the need to induce more Maori school children to finish at least secondary schooling. One asks for “an appeal to Maori parents” to keep their children at school as long as possible, another for action by “ministers and workers in all parishes” to address school children and impress them with the importance of carrying on with their education. The Maori Section also resolved to thank the government for its measures “to encourage the adequate secondary education of Maori youth” and for its help to Maori apprentices, particularly with hostels. Only on one matter did the conference decide to ask the government's help; it was thought secondary school teachers should know more and do more about the special difficulties faced by Maori youth in choosing courses of study and later jobs. It is very interesting that the Maori Section should have laid so much stress on the raising of the Maori standard of education when discussing the race relations problem. It seemed to indicate that the Maori clergy is worried not so much about “racial” differences in this country as about the remaining educational differences. If that is so, what is often called the racial problem could be largely overcome by removing social and educational differences. Needless to say, this is only one of many reasons why it is important for us all to be educated. At the same time, through the devious paths of a race relations discussion, the Maori churchmen started a very valuable idea when they asked for a concerted drive to improve the next generation's share of education—and of the labour market. If they manage to get their campaign among church workers, parents and teachers going, they will have given as good leadership as one could wish for today.

I WILL COME HOME by Kuru Waaka A unique ceremony was enacted at Whakarewarewa when the soil taken from the grave of a Maori airman shot down over Italy during World War II, was returned to his home last March. The young airman was Flight Sergeant Tionga Waaka, R.N.Z.A.F., a wireless operator. The soil was brought back to New Zealand by Mrs Rora Fernandos (nee Iwikau), who travelled to Rome as one of the New Zealand representatives to the Roman Catholic Eucharistic Conference of 1950 (Holy Year). After she had been presented to His Holiness Pope Pius XII she was conducted to the Anzio Beach-head Cemetery where she had been advised lay the grave of the only Maori amongst the graves of other Allied forces who had fallen in this area. It was there, in the company of a number of priests, after a short prayer, that she took soil from off the grave with the intention of returning it to the young man's family. For three years she searched in vain for the relatives until she ultimately located them in Rotorua. The soil, contained in an elaborate urn of engraved porcelain and placed in a raised velvet lined cabinet of dark mahogany was conveyed to Rotorua in full ceremony by a large party from the Ngati Raukawa and Ngati Tuwharetoa tribes. On the Sunday morning, March 13, religious rites were performed over the cabinet containing the urn by the Rev. K. Paenga, of the Church of England and in the evening by Rev. Father McKenna of the Roman Catholic Church, in Wahiao. After the latter service, the cabinet was conveyed again by the visiting tribes to Tionga Waaka's birth place, the residence of the late Rev. W. A. Te Waaka the late airman's grandfather. Mrs Fernandos is a Maori Welfare Officer in Auckland. * * * Building has started on a fully carved meeting house at Bulls. The Parewahawaha tribe (which belongs to Ngati Raukawa) has had two acres set aside for a marae and under the general leadership of the elder Kereama Tenako, a willing staff of voluntary workers, supervised by Mr Taylor Brown, are on the construction work.