Whanau-a-Apanui Tribe, but the hapu at Whitianga is known as Ngati Paeakau, which means ‘where the bodies drifted or landed on shore’. The name originated from a fatal accident at the Motu River in 1904 when 16 Maori children were drowned while crossing the flooded river on their way home from school. The sole survivor of that tragedy, Mrs Kararaina Monita, was present at the opening of the new hall. Very heavy rain fell on the opening day, and after the wero, haka and powhiri, the official guests went into the meeting house. They included Mr J. H. W. Barber and Mr J. Rangihau, both of the Rotorua District Office of the Department of Maori Affairs, Mr J. Loving, County Council Clerk, Mr Haratua Rogers, Chairman of the Waiariki District Council, and their wives, and the Mayor of Opotiki, Mr Chatfield. Speeches of welcome and thanks for assistance given in the erection of the new dining hall were made by Mr Tu Toopi of Whitianga, Mr Peter Ngamoki of Omaio, Mr Norman Perry of Opotiki, Mr Syd Tawhai of Omaio, and Mr Ngakohu Pera of Waioeka. The weather then cleared, so everyone again assembled outside, where Mr Rogers, Mr Loving, Mr Chatfield and Mr Rangihau spoke. Mr Barber, who had been invited to perform the opening ceremony, then replied to the speeches of welcome and congratulated the people on their enthusiasm in completing the project. He also referred to the progressive outlook of the people towards the Trade Training and Pre-employment courses and to the high standard of Maori housing in the area. He then declared the hall officially open, saying, ‘May your young virile people receive great fruits from its use.’ Father Murray dedicated the hall, the flag was raised, and the door unlocked by Mrs Monita. A delicious meal followed.

Aborigines and Maoris by Colin Tatz The argument that you can't compare Maoris and Aborigines, or the education programmes for them, because Maoris are, after all, smarter, more sophisticated and more educable will not hold water. The inherent potential of the races to achieve education is equal. To judge this potential on shades or pigmentation and to attribute social values and consequences — like promiscuity, inability to handle liquor, uneducability — on physical differences is racism. Maori education schemes are very much more successful than Aboriginal programmes. In a 1965 Maori population of 197,628, 54,521 children were in primary, 12,672 in secondary and over 50 in university institutions. In a 1966 Aboriginal population of (at least) 130,000 the figures were 19,306, 2,596 and 6 respectively. In turn, the Maori situation is well below that of the Pakehas (whites). Last year the drop-out rate of Maori school-leavers was still very high: 85 per cent of them left without a school certificate (our leaving) and only 24 per cent who sat for the certificate obtained it. The ‘drop-out’ reasons are similar for Maoris and Aborigines: differences in cultural environment between home and school; lack of an educated parental model to follow; language difficulties; awareness of school as an alien, white institution; and, importantly, poverty. Nevertheless, the Maori system has some first-rate achievements, and it is worth looking at the reasons for them. An obvious feature is that Maori children are staying longer at school than ever before—and certainly much longer than Aboriginal children. In 1965 there were 3,380 Maoris, or 26.6 per cent of the secondary enrolment in Forms V and VI. Of the 2,596 Aboriginal secondary pupils in 1966, we have a form analysis for Victoria and N.S.W. only: of a total secondary enrolment of 1.262, only 27, or 2.14 per cent. were in the two top forms.