possible, Maori culture amongst both Maori and Pakeha. Classes were started in Maori carving, flax work, the Maori language and chants, and to a lesser extent, marae procedure. Of these, the Maori language never really got its feet off the ground. This was due in part to lack of books, and looking back this indeed was one of the tragedies of the whole undertaking. It may have been thought that this was a somewhat ambitious scheme but at the same time it was felt that by bringing together a diverse array of topics, stimulus would be maintained and a greater community spirit attained. To this end also, the weekly meetings were held in different homes. This was criticised by some who felt that their homes were not up to a hypothetical ‘required standard’, and because of this there appeared to be some diffidence to make homes available. It was, however, intended to produce a certain homely communal atmosphere and not a rigid framework of lessons that a hall, for example would produce. The facilities of a marae were not to be had. It was also emphasised throughout the year that an important function of the group was not to produce racial isolation, but a better understanding between two peoples, to be aware of subtle differences which exist, but are not always apparent, and which can often be the source of discord, through ignorance and misunderstanding. In a sense also it was to promote a more active role of the Maori in the activity of the community, by stimulating greater self-confidence through pride of inheritance—the history, language and handicrafts. The knowledge of the recently deceased Mr Hammond recorded on tapes by Mr C. Murdoch was an important contribution in this respect. The early Maori history of the Hauraki area, like the early Maori history of many other areas is full of beauty, love and tragedy, treachery and loyalty, wars and peace, and above all this there is a sense that one is in fact a part of all this. To the Maori this almost forgotten revelation can do nothing more than to produce citizens of sturdy character and self-confidence better fit to play a more useful role in New Zealand society. In the case of the Pakeha, this is a little known part of New Zealand's history, and yet there is all the more reason that they should know, as this is an integral part of the country's history, and therefore a part of theirs as well. The Maori must learn to share and the Pakeha to accept. Both must give and take. It was also stressed that the group was not to be too regimented nor to be exploited as a business. Community participation within the group was all important. Members were not expected to pay any club subsidy but to contribute something in the way of personal knowledge of use to the group, e.g. art of preparing flax, types of flax, etc. for various forms of flax work; or to contribute at least one article of their making as a result of tuition and experience within the group. In this way, it was felt a sense of active participation and eventual greater self-confidence would result. A small donation of money was made to the local marae committee to help them with their marae buildings, etc. This money was obtained through articles made by the culture group. Surveying the past year since the group has started it can be noted that the ‘Maori Queen’ was chosen ‘Thames Centennial Queen’; that the Thames Maori Culture Group Float was placed third in a competition which included about 110 floats; that a Thames High School Maori concert group performed creditably during the Thames Centennial Week; that the Maori Cultural group has held two displays of their work this year and donated a carved gateway to the Kopu primary school; and that one or two of its members have spoken before various organisations and given of their time to teach young primary school children the elements of Maori arts and crafts and to speak to Boy Scouts on local history. Recently Mr Turoa Royal spoke to Maori parents on education and a plaque was officially laid at Totara Pa. This Maori activity within the Thames area is indeed creditable when compared with Maori activities in the past few years, and though the Thames Cultural Group wished to acknowledge some small contribution it feels a certain impetus and stimulus has been created; that community spirit and team work can achieve much; and that a sense of achievement and identity produces greater self-confidence and responsibility. It is not without some regret that my wife and I will be leaving Thames at the end of this year and that perhaps we have started something which we should see through to its completion. The impetus and stimulus is strong I feel, and it is now up to the Thames people to maintain it.