ropu kei te whakaakoako i nga mahi Maori. Kua whakahaua hoki me anga ratou ki te whakahauhau haere i nga ropu penei. Ka kite ai koutou he tini noa atu nga mahi a nga apiha toko i te ora. Otira ko ta ratou tino mahi i raro i te kaupapa hou he whakapakari i nga tangata takitahi, ki te hanga whare, ki te whakawhiwhi i nga tamariki ki nga mahi totika, ki nga kura nunui ranei. Ka pakari te tangata takitahi ka pakari te iwi Maori katoa. Mr Charles Moihi Bennett, Controller of Maori Welfare, is due to leave for a two year study period in England next July. (NPS PHOTOGRAPH) Bennett's words, there is a ‘need for an even spread of talent throughout the length of the occupational ladder’. If a man has enough intelligence to become a doctor, he should not be a factory worker. The community and the social worker can encourage the education of Maori children according to their abilities and placement in jobs worthy of their education. Welfare officers can help with advice and will in future be expected to place a number of young Maoris in skilled jobs or further education each year. If any financial or accommodation problems arise, help will be given where possible and contact with the cases will be maintained. In housing work, too, there is a place for the social worker to survey an area and see which people most need houses, and to encourage and advise future housing clients. Why does the Government choose education, housing and placement as the three main concerns of Maori welfare? Many people are disturbed about the Maori crime rate, the drink problem and infant mortality. Are these problems less important? The answer is that among a well-educated, well-housed people in good jobs, crime, drunkenness and infant mortality will tend to decline; the whole of life will be affected by the changes, and the new conditions will by themselves do what a great deal of social work might otherwise never effect. MAORI CULTURE: And what about Maori culture? It is the department's stated aim ‘to help develop in the Maori an appreciation of the modern content of his own culture.’ The value of the culture itself would amply justify such a policy. However, from the social workers’ point of view, cultural appreciation is also desirable because people should not be in conflict wth their own racial background. The study of Maori culture gives not only pleasure but also security. Maori welfare officers are the only large section of public servants who spend a good part of their time doing work with groups: 40% of their time is intended to be spent on this. Here the purpose is twofold; the preservation of Maori culture and the speeding up of social and economic progress. Special emphasis is placed on the formation and guidance of youth clubs, and tribal committees and executives and Maori women's welfare leagues are to get continued help in their work. To succeed, such groups have to find a creative and satisfying job to do, and have to be given the knowledge to carry out that job. By group discussion and by short refresher courses where desired. Welfare is to encourage their progress. Naturally, welfare officers could not do their job if they spent all their time with these groups. In the end, it is always the individual who has to be helped to build a house, place his boy in a trade, or send him to the university. Nonetheless, the Welfare Division, under its new policy, should be able to do a good deal to ‘mobilise the leadership from within the Maori race itself’. Over the last ten years a huge tribal committee and league organisation involving several thousands of people has been set up and this organisation is inspired by fine ideals. There is of course a point beyond which efficiency should not go in group organisations. That is the point where enthusiasm and drive are lost through a mere excess of new ideas. However, traditional Maori wisdom should be ample proof against such danger.