spread out over two days. This had been anticipated, so the formal welcome onto the marae was postponed until the Tuesday, when all were present. We were a motley group—graduates and ‘undergrads’, daughters of the well-to-do and sons of the working-man, church members and socialists, arts students and science students, two engineering students from South East Asia, a lecturer in Zoology, a student with his wife and three small children, and even a student whose ‘bones’ were in Ahipara. We slept and talked in ‘Te Ohaki’, the beautifully ornamented meeting house. We ate and talked in ‘Maruaroto’, the well-appointed dining hall. It is significant, I think, that we took to communal living as ducks take to water. The sharing of resources, the sharing of chores, the sharing of ideas, the more intimate sharing of living space—maybe this comes closer to fulfilling our deeper needs than we dare to admit. Meeting our hosts was a gradual process. We hadn't changed the national ‘balance of power’ very much. At any one time, on the marae, Pakeha tended to be a majority. But we also were, if not shy, then somewhat wary of being ‘hail fellow well met’ and of ‘horning in’. The local people came in twos and threes during the day. At first, usually for a particular purpose—to bring gardening tools, to help our fellows with the fence, to teach our people flaxcraft. Children came and went out of friendly curiosity. But as the week wore on, visiting increased. We got to know more people, friendships were struck, and diffidence melted away. Some students were invited to homes. Play centres in the district were a special interest to students of education. Visits were made to Herekino, Pamapuria, Awanui and to the pre-school group at Ahipara. Each day brought its varied and brandnew experiences which stimulated discussion far into the night, as groups lolled or squatted on mattresses and mats in the meeting house. A new generation of New Zealanders had recreated the democratic spirit for themselves in its ancient New Zealand setting. Carved figures and portraits of Maori dignitaries presided, as the foundations (who knows?) of a more liberal society were being laid. We talked frankly not only amongst ourselves. A formal debate—toward the end of the week—refused to remain formal as Maori and Pakeha, young and old, jumped up to say their piece. The spirit of a proud people showed through that night—and we came close to seeing ourselves as others see us. Some of us felt we had come close to understanding the burden of being a Maori in a white man's world. We saw, too, that this burden is felt in different ways by the old and by the young adult. For the old it is a sorrow—that Maoritanga is dying with this generation and that the young do not seem to care. For the young adult (for some) it is a bitterness that the kaumatua have not schooled them in the Members of the Workcamp group with their hosts outside the meeting house at Ahipara.