rātou tonu te hāhi. Ki te kore rātou, ka kore hoki te hāhi. Nā reira, kia kaha ki a rātou, kaua e tukuna kia takatakahia rātou. Kotahi te kupu Pākehā i whakahuatia e ahau, i taku āwangawanga mō te hunga nei, arā, ko te kupu nei, ‘plug’. Ki a tātou hoki o Niu Tīreni, tōna tikanga, mehemea ka hiahia nuitia e te tangata tētahi mea, me nana ia, me whakapau e ia tōna kaha katoa kia riro mai rā anō taua mea i matea nuitia rā. I te āta wareware, ka whakahokihoki e au tēnei kupu, rongo rawa ake ahau e katakata ana ētahi o mātou. Mōhio tonu ake au kua hē au, arā, i taku whakahua hē i te kupu Pākehā nei ‘plug’, notemea ki a rātou, ki ngā Inia o Āmerika, ko te tikanga o te kupu nei, ‘me ai’, arā, kia kaha tonu te ai, ki te matea nuitia tētahi mea. Aue taukiri e! Te kūare i ahau nei e! Tērā tētahi wāhi anō i whakawātea mai ki a mātou o te hui, arā, i te rerenga o ngā kōrero mō te mātauranga, pai tonu te kapo atu a ō mātou nei tohunga i te take nei. I pai i te tīmatanga atu, nāwai ā, ka taumaha haere te rere o te kōrero, tiro rawa ake, arā kē ō mātou kaikōrero me ā rātou kupu nunui, kupu taumaha tonu, tē taea te hopu atu e te Pākehā tonu. Ko te tūnga ake o Tame Hāwea, tō mātou minita Perehepitiriana, ‘E hoa mā, ki taku mōhio kāore ō tātou rangatira nei nā i te mōhio mai ki ā tātou kōrero, ahakoa koinei tō rātou reo. Arā kē koutou e rere ana. Me kōrero au mōku ake, kāore rawa ahau i te mōhio atu he aha ā koutou kōrero. Nō reira, e hoa mā, kaua rā ahau e warewaretia. Heke iho ki tōku taumata, kia mōhio katoa ai mātou ko ō tātou rangatira nei nā, ki ā tātou kōrero.’ Miere tonu atu mātou i a Tame Hāwea. Ka hoki mai mātou ki tō mātou mōtēra, me tā mātou whakatoitoi ki a mātou anō. I a mātou e hoki mai ana i roto i tō mātou nei waka, ka whakatūpato tō mātou rangatira, a Myron Jones, i a mātou, mō ētahi o ā mātou kupu Pākehā, notemea rerekē te whakamārama a te Āmerikana, rerekē tā te reo Pākehā o Niu Tīreni. Ā, ka puta te kupu nei, te ‘squaw’. Nā Myron Jones tonu i whakahua, me te whakamārama mai he kupu nā te Kiriwhero o Āmerika tēnei kupu, ehara i te kupu, Pākehā mō ngā wāhine Inia. Me tana pātai mai anō mehemea kua rongo mātou i te Inia, i te Pākehā Āmerikana rānei e whakahua ana i taua kupu. Ka kōrero mai ia, kaua the discussions explaining that they were the church in that Reservation, for without the people there would be no church, therefore they must try harder to rectify things. There was one word, however, that I used, in my desire to be helpful; the word was plug. To us of New Zealand, to want something very much we must work hard for it, we must give of our all in order to obtain what is desired so strongly. In a moment of oversight, I repeated this word often, until I heard some sniggering behind me by some of our own party. Then it dawned on me the word plug, while it meant this to us, meant something quite different to the Red Indian, for whilst I in all innocency urged our Indian folk to toil hard, I was in effect exhorting them to rape. Ah me! What gross thoughtlessness! Another opportunity was given us to join in the discussion, this time in connection with education. This was easily taken up by our experts in that field. To begin with it was quite good, then the debate took a different turn, for our speakers were becoming more and more technical in their expressions, making things more difficult to follow. Our Presbyterian parson, Rev. Tom Hawea could contain himself no longer, and jumping to his feet, said, ‘I am sure our people here don't know a word you're saying, even though they speak in English. You are in an orbit of your own. For myself, I don't know what you're talking about because of your vocabulary. Therefore, don't forget that I am here. Be kind to me, and come down to my level, so that we all with our people here will understand the discussion.’ Tom Hawea struck a masterful stroke. That was the end of that debate. On our way home to our motel we began teasing one another. In our car on the way back, our consultant Myron Jones warned us about terminology in the States, for what might mean one thing in New Zealand, could quite well mean something else in America. He therefore warned us against the use of the word ‘squaw’. He explained that it was of Indian origin. He furthermore asked us, if in our short time in the States we had ever heard an American white or a Red Indian use the term at all. He then impressed on us to be careful in the use of the term, for the word ‘squaw’ to the Red Indian meant the ‘female genitals’. Therefore