Is there Maori leadership in Auckland? How does it differ from the traditional leadership? These questions are answered in this authoritative essay from Dr Winiata, based on the material in his unpublished doctoral thesis. Auckland Maori leaders, he says, ‘are close to European institutions though they are never forgetful of their Maori origins; they try to adjust Maori society to the demands of the wider environment and to rise above the narrowing limitations of kinship affiliations.’ LEADERSHIP IN THE AUCKLAND MAORI COMMUNITY by Dr. MAHARAIA WINIATA

SETTING There are roughly 12,000 Maori people of diverse origins from the major tribal groups in the country in the city of Auckland, among a total population of over 400,000. The Maori people are engaged in clothing factories, on the wharves, in the freezing works, in the transport services, the city municipal works and the building trades. They are found in the teaching services and in the Government departments, particularly the Department of Maori Affairs. They live in the slum areas of Airedale Street, Freeman's Bay, Hobson Street, etc., as well as in the newer housing areas of Orakei, Onehunga, Owairaka and Mangere. Many Maori people own their houses but the majority utilise the housing programme of the State. An old traditional marae, Orakei was situated not far from the heart of the city, belonging to the local Ngatiwhatua tribe, but this has now been eliminated except for the cemetery and the people are now established in the new housing area not far away. They still have a certain sentimental regard for the old marae. Other concentrations of Maori people from Waikato live further out at Onehunga, Pukaki and Mangere, which at one time were quite large marae, but today remain largely as Maori settlements. The recent influx of Maori people to the city created social problems that were intensified by the unstable war conditions, and brought the existence of the new Maori communities to the notice of the city. As a result, various programmes for Maori rehabilitation were organised with the aid of Maori leaders. These included the erection of houses under various loan schemes and the construction of a building as a social centre for the Maori community as a whole with money contributed by the State from Maori sources and also by Maori tribes.

KINSHIP In the villages, kinship groups are usually confined to one's own family or sub-tribe, but in the city they often comprise a much wider circle of kinsmen, even a complete tribe or canoe area. Some groups may assume a geographic or territorial name to cover this wider amalgamation, and may even enlist the support of extra-kinship adherents. The sense of obligation on the grounds of kinship varies in intensity, but the sentiment attaching to an ancestral name is sufficient to make people feel that they belong to a group. On the other hand, the kinship group has been known to rally to the assistance of members in distress, to welcome relatives from a home district, to perform ceremonial functions or initiate discussions on a specific tribal welfare matter. Kinship motives may also enter into the other groupings such as church, sports and recreation. Leadership in the kinship groups is taken by persons of the kaumatua and kuia class who show interest or some competency in the skills required in the specialised activities of the group. In Auckland the more traditional leaders, people with some standing in the tribe back home, may find their way into the positions of status through their European associations, personal drive and ability, and also because of the deference accorded to them by members of their specific group.