HE AHA RA TE MAHI TUATAHI MA TATOU? Ko nga mea o tatou e haere auau ana ki nga huihuinga Maori kua taunga ki nga whakapuakitangi whakaaro o nga iwi, mo te iwi Maori o apopo, heoi ano ra he whakaputanga whakaaro kau. He tokomaha noa atu te hunga kei nga mahi toko i te ora, kei nga komiti marae, kei nga mahi whakahaere karapu mo te rangatahi me era tu mahi. Ko ianei nga mahi kaore noa iho e korerotia ana, engari ko ianei nga mahi kei te hiki i te Maori; ki te kore enei momo tangata tera e mate te Maori. Ka huihui aua Maori kei te mahi i nga mahi toko i te ora ka whakapuaki i o ratou na whakaaro me a ratou na amuamu. Ehara i te mea he amuamu i runga i te whakaaro iho kaore he painga o a ratou mahi, kaore kei mohio iho e, kei te pai te haere a te iwi Maori. Ka raha ra nga whakaaro o te tangata ki te kore e mohio iho me timata he mahi i whea; notemea kei te kaikatia kia oti te hubua noa iho o te mahi. Waihoki ko nga apiha toko i te ora he huhua a ratou na mahi a ia ra, ia ra kei te raparapa o ratou whakaaro me timata ra ki whea, me timata ra ki whea. Ko ianei nga mahi, me nga whakaaro i te aroaro o Hare Peneti e takoto atu ana i tona ekenga mai ki tenei taumata. Ka whakaaro ia he pai ke te oti o etahi mahi ahakoa iti, i te raha o nga whakaaro ki te huhua noa iho o te mahi. Ka tikina e Hare ko nga mea e tika ana hei kaupapa mana. KO TE KAUPAPA MAHI A TE TARI TOKO I TE ORA. Kua waihangatia e Hare Peneti tana kaupapa mahi hei hiki i nga mahi toko i te ora i raro i te kupu manaaki a Te Minita Maori. He mea ata whiriwhiri taua kaupapa mahi. Kaore i whakaurua te katoa o ta te tangata e whakaaro ana hei painga mo te iwi, engari ia ko nga mea ano e tika ana. Kei te mahi tonu nga komiti a iwi me era tu ropu i a ratou na mahi kaore, he to kia whai i ta te Kawanatanga. Ko ta te Kawanatanga he whai kia eke te Maori ki nga taumata e whai ake nei:– (a) Kia whiwhi i te matauranga (b) Kia whiwhi i nga mahi totika (c) Kia whiwhi i te whare totika. Ko ianei ra te tino kaupapa o te noho a te tangata i tenei ao. Ka eke te Maori ki enei taumata he hanga noa iho a muri atu, ara ia nona te Ao. Na konei ka whakaaro te Kawanatanga me penei he kaupapa mahi hei toko i te ora mo te iwi Maori. KO TE MATAURANGA. Ko te whakaako tamariki kei nga mahita. He tika tonu ra tenei, engari i etahi wa tera ano etahi ahuatanga penei i te ngaro ke i te kura, i te he o te noho a nga tamarki, e kore e taea e nga mahita te rongoa. Etahi kura ano ra penei me nga kura their efforts. Without them, the Maori people would perhaps be in some real danger. All these social workers, when they meet at huis, freely express their worries. This is not because they are really pessimistic about the future of their people; on the contrary, but if you spend a day with your fellows deciding how bad everything is, it gives you a fresh view of the urgency of the work you are doing. It can be really unsettling however, if at the end of the day you are left with so many things in mind that need immediate remedy, that you don't know where to start; you do not know whether to collect April showers for newly born babies; talk confidentially to some of the boys in the Training Centre; circulate leaflets against the use of alcohol; organise a haka partv; learn to make piupius; start a children's training centre; or invite the Inspector of the Department of Agriculture to give a talk. These are all desirable objectives, and which is better than the other? It is a hard question to answer, particularly for the many voluntary people without whom nothing could succeed. Professional Maori welfare workers also have problems of their own: they have to decide whether they should travel fifty miles to try and revive a tribal committee which has been dying for two years, or forget about the committee and concentrate on individuals who have to be visited and talked to by themselves. They have to decide whether they can help those people best by private conversation or by the tonic of a Maori meeting. Of course, you can only really decide what is best by looking each time at the circumstances. But is there some general principle by which people can be guided? This is the question Mr Bennett tried to answer in his recent statement. He started with a very important principle. We must limit our objectives. It is no good to follow a list of twenty-nine aims and objects which could be achieved by a battalion if we only have a platoon. In planning our work, we should choose those spheres of life on which the general social and economic progress of the Maori people most depends. THE WELFARE PROGRAMME: Mr Bennett, with the full agreement of the Minister of Maori Affairs, has made a list of what he regards as the main objectives of Maori social work. This list of course does not include every-thing that is worthwhile in life; if it did, there would be no end to the exciting and satisfying activities that could be mentioned. Furthermore, voluntary organisations such as welfare leagues, youth clubs, and even tribal committees, are by no means expected to change their ideas to conform with the government list. We must have variety and if each group concentrates on its own small workable list of worthwhile objectives, then the Maori race will still prosper.