Rongo:

A Polynesian newspaper, 24 pages. Available from Box 47362, Auckland (please send 3c postage). Reviewed by Virginia Branney.

The main stimulus for the production of this newspaper was the need to alleviate Pakeha domination over the press which results in what "Rongo" terms the "heightening and intensifying of...racial discord". The press tends to report only sensational news concerning Polynesians (which is generally bad publicity ) thereby promoting racial stereotyping. The press also fails to serve the needs of Polynesians when it ignores non-sensational items that are mainly of interest to the Polynesian community (e.g. the opening of maraes) rather than to the Pakeha majority.

"Rongo" is therefore a Polynesian orientated paper. A wide range of groups is using it as a means of communication. It represents Polynesian (which includes Maori) opinion as expressed by Polynesians, rather than Pakeha opinion about Polynesians. Yet the paper avoids what many Pakehas might call an "extremist" (i.c.anti-Pakeha) stance. For the Pakeha who still believes that equal opportunities exist for all races this approach should serve to hold his interest beyond page one.

"Rongo" aims to promote Polynesian tradition and custom, and to unite the Polynesian community by providing a medium to which all Polynesian groups can contribute. By featuring many articles (and poetry) in indigenous languages as well as in English, it communicates more effectively to the people it is trying to reach than existing publications such as "Te Ao Hou" and "Te Maori". "Rongo" has been more widely distributed and at the moment is free. That Polynesians are producing it for themselves may make their community more united in the face of racism, inequality and assimilative attitudes and policies. For example the first issue includes articles on the predominantly monocultural broadcasting media, the housing shortage as it affects Polynesians, and extracts from the press reflecting racist attitudes.

But although "Rongo" outlines some of the problems Polynesians face, it provides little analysis as to why these problems exist. For instance it states "over two-thirds of the people in NZ prisons are Maori and Polynesian" - yet offers no explanation of this. Are such fertile fields for discussion being left for future issues, or is "Rongo" avoiding controversy for fear of being labelled negative? To be of any value to Polynesians (and Pakehas) surely the paper must suggest reasons and start discussion on why racism and inequality exist.

"Rongo" informs the Polynesian people what organisations exist to represent them, and what their policies and activities are, it includes articles on Te Huinga Rangatahi o Aotearoa, the Auckland "Good Neighbour" movement, the Polynesian Panther Party, Nga Tamatoa, the Maori Organisation on Human Rights and the Auckland Committee on Racial Discrimination. "Rongo" encompasses the national scene; it is not directed at the people of any one area.

The paper contains reports of meetings and events which concern the Polynesian community, and which are largely ignored by the press: e.g. the opening of a new marae for the Tuhoe people of Auckland, the Maori Artists Conference, the Maori Teachers' Association Seminar, Maori Language Day and a critical article on the White Paper on Maori Affairs. It features a number of articles on Polynesian culture.

"Rongo" is rich in content and its articles are of educational value. It is fulfilling the need for a united approach to the problems which confront Polynesians. It is fulfilling the need for a medium allowing Polynesians self-expression. "Rongo" is achieving its objectives.