League is affiliated to the New Zealand National Branch of the Pan-Pacific Women's Association, which aims among other things to arouse and foster interest in Pacific problems among New Zealand women, and to initiate organised study. Through these two affiliations the League has gained the encouraging moral support and valuable backing of two large and well-known organisations to any innovations it may wish to bring about in Maori Welfare work, or to any general recommendations it decides to place before the government. It is abvious that the importance of these affiliations cannot be overestimated: but the affiliation should not be a one-sided affair. Both parties should benefit. The M.W.W.L. can offer to the Pan-Pacific Women's Association first hand information regarding the problems and progress of Maori welfare work, and may even submit case-studies of individuals or groups who have struggled with and finally solved some difficult problem in their living. (I believe this has been done already.) The case studies may prove to be relevant to conditions in other parts of the Pacific, and could serve as examples of obstacles overcome. But perhaps the best indication of the League's willingness to pull its weight in this affilation is the decision of the last annual conference to nominate a delegate to the conference of the Pan-Pacific Women's Association, to be held in Manila in January of next year. Each delegate of course, is financed by her own organisation. After this brief comparison of the M.W.W.L. with similar bodies we can deal with the question, what is the main difference between the M.W.W.L. and European women's organisations? The answer seems obvious: the M.W.W.L. is an organisation run by Maoris for the benefit of Maoris. But this is too simple, and when loked at more closely does not really account for the difference at all. The real answer can only be found by facing up to the position of the Maori in our society. In spite of what may be thought privately or said publicly, the Maori is in a different position from the Pakeha, no matter on what level of living you consider him—socially, economically, or educationally. And I think that statements like this should be made without any attempts to ‘cover up’ in case some one should suspect that a ‘colour bar’, or ‘racial discrimination’, or ‘anti-Pakeha feeling’ is implied. Any attention paid to those terms is in direct opposition to the best welfare work. The real difference between the European organisations and the M.W.W.L. lies in the position of the Maori in our society, a position giving rise to peculiar problems requiring extraordinary methods of solution. This seems to be the critical part of the League's work. Anything that can be done to make the Maoris' half-way position between two cultures a better one (not necessarily an easier one), whether it entails accentuating the difference between Maori and Pakeha in some cases, or minimising it in others, will give direction to all the ambitions and activities of the M.W.W.L. When I was preparing this article, some one asked me why are the Maori WOMEN in the vanguard of welfare work? Does this imply that the status of women in the Maori community at large has changed, giving them more say in all matters Maori? Frankly, I do not know. But I would suggest that nearly all the disadvantages of the Maoris' position are felt most acutely in the home, so that it is the women, not the men, who have to cope with them daily, understand them more fully, and are most strongly moved to do something about them. If the explanation is more complex than this, if the Maori women today really have more vigour and initiative than the men, well, good luck to them!

VOCATIONAL GUIDANCE SERVICE (continued from page 14)

HAERE KI NGA KURA Koia tenei ko tetahi o nga mahi nui a nga Apiha o enei Tara he haere ki nga Kura Teitei katoa i roto i o ratou rohe ia tau ia tau. Ko te rohe o tenei Tara i Akarana nei, i timata mai i te Kura Teitei Maori o Te Kao i te Rerenga wairua ki Te Kaha i te Tai Rawhiti, ka rere ki Taumarunui i waenganui o te motu mutu mai ki Kawhia i te Taihauauru. Ko te toenga atu o te motu kei raro i te Tari o Ponenek. Ka ta motou mahi he korero ki nga tamariki e tata ana te mutu te kura, whakaatu ki a ratou i nga mahi e tika ana ma ratou, he whakautu hoki i a ratou patai. He nui rawa atu nga Tamariki Maori, taane waahine kei nga ahua mahi katoa o te motu na runga i enei whakahaere. Kanui ano hoki to matou hiahia kia kite i nga matua ina tae atu ki o koutou rohe. Me haere atu ki nga mahita me nga Apiha Maori i raro i te Ture Toko i te ora. Ko nga Taima Tepara o a matou haere e tae atu ana ki a ratou. Heoi ano te mea ahua pouri i au ko to matou kore e tae ki nga Kura tuatahi (Primary Schools), Kahore era i roto i a matou Taima tepara i te nui tonu o nga Kura Teitei, pau (Continued on page 62)