atu momo rakau, ano, me te mea nei, he papura he koura te ahua. Ka roa haere nga po. I muri mai i nga ra wera o te raumati, kua matao, kua pai nga awaawa. Ka timata ano te noho a nga Raape ki roto ki o ratou whare koanga. Ka timata to ratou wehewehe i nga renitia i marara ki roto ki nga kahui tinitini. Ka horingia nga taringa o nga kuao, na ko etahi o nga uha ka mirakatia, a, ko etahi o nga kararehe, ka patungia hei miiti, a, ko nga kiri, ka tiakingia mo te hotoke roa. Na, ka timata ano te haere o nga iwi nei, ki nga wahi e tupu ururuangia ana e te rakau i te taha tonga-whakarawhiti, kei reira nei o ratou kota mo te hotoke, e huna ana. Ka tahuri nga tane ki te patu renitia; ko nga wahine hei tao i nga kai, he whakamaroke i nga miiti, he pakipaki i nga kiri, he ngaungau i nga kiri me nga uaua kia maroro ai hei tuituinga, a he mahi tiihi hoki. Ko nga tamariki, kei roto i nga kota nei e akoako ana i a ratou ki te paniora, a ko etahi kei te whai; e kore e roa ka mahue ratou ia o ratou whanau mo nga marama e whitu—e whitu marama e mawhehe mai ai ratou i te taitokerau—e whitu marama e hurahura ai ratou i nga pukapuka i roto i nga kura o nga iwi mohoao, e whitu marama e kore ai ratou e kite renitia. E tu kau ana nga kota, e mo ratou paatu oneone, na ko te hotoke he tino roa. Ko tenei mea ko te kota, he whare nohinohi, he porohita te waihanga, ko te tuanui he papaku, a ko nga papa o nga taha, ko te mutunga ake he keokeo a runga, na ko nga taha he mea taupoki ki te oneone matotoru. Kei waenganui e tu ana he umu, he mea mahi ki te kohatu. Kei te wahi teitei o te tuanui e tautau mai ana he tiini, a, e mau ana te kohua nui i runga, na kei raro ko te kapura e ka ana, me te kohua kawhi e koropupu ana i te taha. Kahore nga tangata o roto i nga kota nei e maharahara ki te paoa (haunga ia nga tauhou kahore ano kia tino taunga noa), a ka puta te paoa i tetahi pihanga kei runga i te whare. I nga ra o te hotoke, ko nga mahi a nga wahine he tuitui kakahu—ko nga kakahu nei ka whakapaipaingia e ratou ki te taniko o nga momo kara katoa na ratou ake ano i mahi, a, ko nga weuweu, ka tuituingia e ratou ki te tarete koura, kapa ranei—a, ko tetahi o a ratou mahi, he tuitui hu, na ko te mahi a nga tane, he mahi kohua hou me nga ipu, a, he whakairo i nga wheua renitia hei taonga mahi ma ratou (he naihi, ngira, me etahi atu). Na, ko tetahi mahi ano a nga tane, he hi ngohi i roto i nga rua e puare haere ana i runga i nga hukapapa e taupoki ana i nga roto nunui, a he patu wuruhi, he tiaki hoki i a ratou kahui renitia. Na, he tawhiti to ratou haerenga i runga i o ratou panuku ki nga wahi hokohoko, ki te hoko huka, kawhi, to te, paraoa—pungarehu, hei kinaki mo nga kai kua taunga ke ra ratou, nga miiti renitia, me nga ngohi maori, maroke ranei. Ka tae ratou ki nga wahi hokohoko, ka hokongia e ratou a ratou kiri, nga wuuru, me a ratou taonga whakairo, mo nga moni hiriwa torutoru nei me nga pakete tupeka. the reindeer, which have mingled in several flocks. The young reindeer are branded on the ear, some of the females are milked, and certain of the animals are slaughtered to provide meat and skins for the long winter. Then the caravans make their way back to the wooded regions in the south-east, where the winter kottas are hidden. The men slaughter a few more reindeer, the women cook, dry the meat, scrape and prepare the hides, chew leather and sinews to make thongs and coarse thread, tan hides and make cheese. The children make the most of their last few days in the kottas, practising with the lasso and playing string games; soon they will have to leave their families for seven months—seven months cut off from the complete freedom of the far north, seven months of pouring over books in the nomads' school, seven months without sight of a reindeer. And winter will drag on, outside the earth walls of the kottas. The kotta is a small, low-roofed round hut, consisting of a conical framework of wooden poles, covered with thick sods of turf. In the middle is a hearth, consisting of a circle of stones. Hooked to a chain which hangs down from the highest point of the roof, a heavy iron pot is suspended over the blazing birch-logs, and the coffee-pot sings beside the fire. Nobody (except strangers still unaccustomed to it) seems to mind the thick smoke which winds its way slowly out of the ventilation hole at the top of the hut. The women spend the winter making clothes—which they decorate with beautiful, multi-coloured braid of their own weaving and with embroidery in gold or copper thread—and sewing shoes, while the men make fresh pots and drinking vessels out of birch-logs, and carve reindeer-bones into engraving tools and instruments (knives, needles, etc.). The men go fishing, too, through holes in the ice that covers the great lakes, they hunt wolves and watch over their flocks. And they make long sledge trips across the smooth, white northern wastes, to trading posts where they find sugar, coffee, salt and flour, the now indispensable adjuncts of a diet which used to consist entirely of reindeer meat and fresh or dried fish. There they barter their hides, furs and carved bone objects for a few silver coins and packets of tobacco. This reindeer civilisation is wealthy in its poverty. It is primitive but this does not detract from the worth or stature of the human being. In the barren, icy expanse of the tundra I met the most genuine, trustworthy and warmhearted men of my experience. (UNESCO). Ahakoa te rawakore o nga iwi nei, he iwi rangatira. Ko ta ratou noho, no nehera ke, engari ko nga tangata, he rangatira. I runga i nga mania kore-take noa iho nei, ka tutaki ahau ki nga tangata pai, tangata humarire hoki, o nga tangata katoa kua tutaki ahau. —Unehcko