te pakeke. Ka tūtaki anō ki te tumuaki me ētahi o ngā māhita, ko te tumuaki he kiriwhero anō hoki, ā, i konei ka kite mātou i tētahi mea mīharo, arā, ko ngā kaiako i ngā tamariki ririki ko ngā koroua me ngā kuia tonu, ako i ā rātou mokopuna ki ō rātou nei hītori tonu, ā rātou nei mahi huhua, i roto tonu anō i tō rātou reo o te kiriwhero, ā, tae noa atu ki te waru tau te pakeke o ngā tamariki nei, kātahi anō ka hoatu te reo Pākehā hei ako. Ka kitea ai te kaha mau o te mauri, o te reo o tēnei iwi i roto i te ia o te ao hou. Ahakoa haere mātou ki hea Rāhui, arā, e iri mai ana ngā whakatūpato ki nga tūruhi, i te kaha ongaonga ki te hunga nei, i te maninohea noa iho, ‘Kaua he pene, he pukapuka, kaua he rekōta, kaua he tangowhakaahua, e heira mai ki roto ki tēnei Rāhui.’ Ahakoa nō te Nāwaho, nō te Hopi, nō te Pewepero, nō wai ake rāhui, koinei te whakatūpato i kite ai mātou. Koinei ka mau, ahakoa te ono rau tau o tona tūtakinga, o tōna noho tahitanga i te taha o te Pākehā, mau tonu tōna wehi, tōna reo, tōna mauri, tōna nei Māoritanga. He iwi kaha rawa atu te Nāwaho ki te ngaki-tikangi mōna nei, i tana waimarie ki te tūpono ki te hinu, ki te waro, hiriwa, ki tā rātou waru miriona taara mira rākau, i whai rawa ai ki te whakamahi i ō rātou whenua, i whiwhi oranga ai te iwi nei. Ēngari ahakoa tēnei whakawhiwhinga, he whiwhinga kē noa ake tā tāua, e te iwi, i ō tātou moutere ātaahua, whenua pai noa ake, ahakoa ōna iti i te taha o ērā whenua kē o Āmerika. Kei waenganui tonu o te Rāhui Nāwaho ko te Rāhui Hopi. Karapoti katoa i te Nāwaho, i ōna tahataha katoa, te iwi o ngā Hopi. E ai ki ngā kōrero, koinei te iwi kāhore anō i whakapororarutia e ngā āhuatanga o te ao hou. Ka momotu mai mātou i Tuba City, ka whai mai i tētahi tangata moe wahine, nō te iwi Hopi ko Vernon Matayesba, he tamaiti i tūtaki atu ki a mātou i Tempe language for the first time. Their native mana and the retention of their language in this modern age therefore were most noticeable. Whatever reservation we visited we were always confronted by a notice in bold print warning tourists, for they were utterly sick and tired of them, ‘No pencil and paper, no tape recorders, no photography in this Reservation’. Whether it be a Navajo, Hopi, Pueblo or any other reservation, this was the notice that greeted us. Such was their tenacious hold, in spite of their six hundred years' contact with western civilisation on their language, their customs, their culture, their peculiar Maoritanga. The Navajo was always ready to find new ways, because he had luckily struck oil, so he developed his coal mines, silver mines and eight-million-dollar timber mill, and worked his lands for the communal advantage of the tribe. But with all these blessings, I believe we have a greater, in the beauty of our islands, the natural arable lands to work, though small in comparison with the vastnesses of America. In the very middle of this Reservation we came on the Hopi Reservation. Surrounded on all sides by the Navajo, the Hopi dwells as he did in time past. According to reports, the Hopi people's culture remains unspoiled by the encroachments of the modern world. After leaving Tuba City, we followed a married man, of the Hopi tribe, called Vernon Matayesba, a student we met at This photograph illustrates typical Navajo country. It was taken as the party was proceeding towards Alberquerque