Te Toa Takitini 14
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Te Toa Takitini
(Which grew out of Te Kopara)
Te Kopara followed Te Pipiwharauroa.
Te Pipiwharauroa followed He Kupu Whakamarama
which began in 1898.
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 14, Hastings, September 1, 1922.
THE VOTE ON THE NAME OF THE PAPER.
Your child is very grateful to his many chiefs on each marae for the attention you gave him when a permanent name was being sought for him by the whole country. A total of 221 letters were received. Following requests from Ngapuhi and the Tai Rawhiti for an extension of the voting times because of problems with the mail in their districts, voting was allowed until 29th August. All the votes have now arrived and have been counted. This is the outcome of the voting:
Te Toa Takitini 82
Tiriti o Waitangi 63
Hokowhitu-a-Tu 12
Te Rongo Pai 9
Te Kukupa 6
Maui 6
Some of the names received 4 or 5 votes. There were so many explanations of the names that the Editor could not crowd them into the pages of the paper lest there be no room for new articles. These are the people who were lucky enough to propose the name which won the vote: Rotia Hone, H Tiopira, Canon Pahewa, Tawhanga Eruera, Horomona Himiona, Keepa Winiata, Mihaere Tamaiwaea, W Maihi Ereatara. The prize of the paper for five years free will be divided between the eight of you, so for eight months Te Toa Takitini will arrive on your marae without cost to you. Congratulations to you all.
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WHAT LANGUAGE IS GOOD FOR THIS NEW YEAR?
Of the many customs of our parents, of our ancestors, that are appropriate for us to retain, proverbs [whakataukī] are some of the most appropriate, because speeches and orations are great if they include a parable or a proverb that goes with that speech or oration; much is added to the presentation of the speech. We hope in our hearts to bequeath this kind of speaking to the people who are growing up to add to enrich the speeches or orations you have to give. My thought in writing is that you will not be left looking about, but to present to you and leave with you a subject to discuss in places where you talk together. Although at this time you may have difficulty uttering things through your lips or with expressing the thoughts of your hearts, the time will come when it will be easy. When we were pursuing an education we did not envisage the time when one of you would be elevated to a lofty office and become an important go-between between you and the Pakeha people; that this is so reveals how worthwhile it is to grasp the art of using proverbs in speaking to add passion to a speech so that the orator can take his stand as a man, whether Pakeha or Maori, and his speech sparkles. One also sees in the contents of a person’s speech the kind of person who will take their place amongst the wise. Some of us are fit to stand and speak on behalf of the Public Service. Such people need to be able to deliver pleasing and wise words to counter other people’s ideas, and people who have an extensive knowledge of proverbs and other metaphors to convey what they think, they are those to whom other people will look to see if they have something enlightening to say. Therefore I think it is good to value the sayings of our ancestors, even though they spoke out of their limited knowledge, for we can appreciate the flavour of those sayings. Since at this time we are seeking the knowledge of the Pakeha, it is good that you insert Maori sayings into the many paths of Pakeha knowledge to show that when you speak in your capacity as a ‘Learned Group’ your words of wisdom and the wise thoughts you give voice to are enriched by
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the sayings and ‘The proverbs of your ancestors.’ You will prove to be many warriors [Toa Takitini] in the Company of Speakers. Therefore welcome those speeches on your marae that heap up proverbs.
Nau ko te rakau, naku te rakau ka whati te hoariri.
By your weapon and mine the enemy will be put to flight. [cf Nga Pepeha 1981]
Mau hoki ko te rourou, maku hoki ko te rourou ka ora te manuhiri tuarangi.
By your food basket and mine the guests from afar will be satisfied. [cf Nga Pepeha 1981]
This particularly relates to your children and grandchildren on your many marae who are being prepared to honour the name and the mana of their ancestors who have passed on. It is for you to hold on to this hope. But our hearts are enthusiastic about the days to come. – P[araire] H T[omoana].
(To be continued.)
SUSTENANCE FOR THE PAPER
Takurua Tamarau 10/-; Major Tunuiarangi 19/6; Illott’s 16/9; Kako Pohe 6/-; Rev P Temuera 10/-; Hoana Keriti 8/-; Hori King 6/-; Rev A A Chisholm 7/6; N T Taurere 8/-; Matenga Taihuka 13/-; Matenga Waaka 10/-; Mrs Anderson 10/-; C Durie 20/-; W Erueti 20/-; Morehu Turoa 20/-; Pene Heihi 20/-; Huta Park, W Ratapahi, Hehi Rapihana, Ernest McLeod, Eramihi Tipene, Horiana Kiwhi, Takei Kingi, Heta Wawatai,Ata Tatia, Wi Te Kauwako, Hoani Tutu Te Whaiti, Arapata P Te Maari, Rev F Spencer, Heemi Tohu, P N Raihania, Turei Maki, per E Peene – Taane Hauraki, Maitaranui, Hori Hiakita, Te Amoroa Te Hira, per P Ngata – Renata Pohatu, Renate Ngata, Paaka Turei, Henare Pereto, Eru Kemara, Wi Tootu 6/6 each.
Best wishes to you all who are helping. Address letters to The Editor, Box 300, Hastings.
TREATY OF WAITANGI BOOKLET.
We have received 2/- each from the following: Kingi Huriwaka, Mita Tuhuruhuru, Hoori Reweti, Rotia Hone, Panapa Tuarai, Tamati Pewhairangi, Huta Park, Poihipi Te Kume, Daniel Campbell, Wikiriwhi Te Tuahu, Ruka Paati, Wiremu Peihana, R Shepherd, Hoone Haare,Tupara Tamana, Hoori Tane (2), Hauwai Tiakiwa, Te Maitaranui Tangiaho Pouwhare, Te Rihitoto Nikora, F Smith, W Ratapahi, D P Hawiki, Ngapua Piripo, Whata Karaka, Matekino Hauraki, W R Pestell, H Tuterangi, E McLeod, Mika Te Tawho, Peti Matehe, Hoani Keriti, Paratene Ngata (5), Hekera Ponga, Hami Tawaewae, Rev W G Williams, Hurinui Apanui, W Wirihana (2), N Taurere, Rev E M Eruini, Te Tuhi Heretini, Karaitiana Poi, Wiki Tupe, W R Kerehi, Hone Rameka, Peri Rini Matia, Tohi Pirika, Turei Heke, Eramiha Tepene, Amoamo Te Riaki, Ngakau Aori, Paora Pene, Turei Maki, Hone Ngata.
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THE BURIAL OF THE DEAD.
The people of Hastings have got into serious trouble over the way they bury their dead. They are not allowed coffins unless they have first obtained a Doctor’s certificate confirming the death; then they may get a coffin. When a body has not been seen by a doctor there are serious problems.
The Editor sent a letter to Apirana Ngata about this matter. He is now seeking the reason for this new procedure on the part of the Government and informs us that he has only just become aware of this procedure and has discovered that all the District Councils are unaware of this practice.
The Editor visited the Office of the Registrar of Deaths here in Hastings and was shown the Government’s letter to him. It says that a by-law has been produced and included in the matters for which Maori Councils are responsible. ‘If a person pies and the body has not been seen by a doctor, the Marae Committee is to investigate how the person died, that is, the cause of death, the length of time they were ill, what has been done with the body, the names of those who have been in contact with the body, and send a report to the nearest Registrar of Deaths.’
This by-law is only an example and is not yet authorised. If there is no Doctor’s certificate the Marae Committee has the authority to issue a certificate when problems arise over the lack of a Doctor’s certificate.
A NOTICE FROM TE TOA TAKITINI.
‘Feathers enable a bird to fly.’ The paper has been flying to most of you for over a year. Therefore we are pleading with you to show your love for your treasure. The rule is, first send the money and then your treasure will fly.
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FARMING
This series of articles has been written to explain and give guidance on some aspects of farming. They are copied from the magazine printed every month by the Department of Agriculture. The articles have been written by experts from that Department for the guidance of farmers. In those magazines are many articles appropriate for printing in our paper which would be seized upon by thoughtful people everywhere, articles which they would perhaps pass on to their Maori friends.
(1) Making Concrete Fencing Posts.
First build a wooden mould the size of the kind of post you want. Have at hand some old wire or piping to act as reinforcing in the [kupapa]. Cut it into the same lengths as the post you are making. Have at hand a piece of ⅜ inch steel or pipe and cut it into lengths the width of the post. This is to make the holes for the wire to go through when the fence is erected. Make also matrixes for the hole-making steel rods to be thrust into; battens are the best thing to use above and below the mould, marking them at the width of the holes. Do not forget to make a hole for the part of the post that will be put into the ground. It will be used to attach the anchoring ‘foots’ that are needed in valleys of on hills or at turnings. The concrete mix is five parts of rock sand to one part of cement. Put a two inch layer of this on the base of the mould, then lay in the wire or steel reinforcing. Afterwards put in another two inch layer of concrete, place on it some reinforcing wire. Continue in this fashion until you reach the required depth and it is covered with a final layer. The steel rods used for making the holes are to be painted with oil before they are laid in place, so that they slide out easily when the concrete has been put in. While the concrete is still moist withdraw the steel rods; the holes for the fencing wire will be left open. When all this is completed leave the post for two months to dry thoroughly.
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The days are coming when we will be lamenting for the puriri, the totara, the matai, and many other trees planted by God for the benefit of people on these islands, but which have been burned in fire.
(2) Trees to Plant for Making Fences, for Building Houses, and for Firewood.
Pakeha people are giving much thought to this matter as they see the forests of New Zealand vanishing. The existing forests are ‘running away’ each year. The axe and burning are driving them far from people to make available land for growing grass to feed animals. Soon there will be no trees, in places where people live, with which to build houses or cook food or warm themselves. People are depriving themselves of a large part of nature which sustains bodily life in the world. This is foolish and short-sighted.
The cure for this problem is money. The money that comes in from the land that he or his parents have cleared can be used to purchase posts, battens, weather boards, firewood and coal.
One of the remedies being urged on us at this time is having each person plant similar trees on their land. Experts in this area a providing guidance as to how to do this, and they have sent some of their ideas to our paper. Wherever the farm is their will be large enough areas fit for planting trees as wind breaks, for shelter, to consolidate the banks of streams, to bind land slides, and to beautify around the houses.
These are the trees the experts recommend you to plant:
(a) Pinus Insignus, i.e. pinus radiata (Monterey Pine).
Pine is the generic name of this tree but the varieties are similar. It is good for house building, that is, for the interior of the house, and it is good for out-buildings related to farm work.
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It is also good for firewood. It is also easy to grow and grows quickly. In the Waikato and on the South Island mills have been erected to saw this kind of tree. It is forty years since the trees were planted.
(b) Cupressus Macrocarpa.
It is said that this is good timber for fence posts. Plant them close together, four feet apart This causes the tree to grow rapidly upwards. It is also a tree with branches.
This and the pine can be grown from seed and the seedlings transplanted to their permanent site.
(c) Eucalyptus.
There are many varieties of Australian bluegums (Eucalyptus). The experts have determined that the varieties best suited to these islands are:
Eucalyptus paniculata (Ironbark)
Eucalyptus eugenioides (Stringybark)
Eucalyptus regnans
Eucalyptus fastigata
Eucalyptus Muelleriana
We will publish later more information about these kinds of trees, how they grow, and the uses to which the varieties can be put.
(d) Sequoia sempervirens (Californian Redwood)
This is one of the largest trees in the world and originates from America. Like kauri and rimu it is good for house building.
(e) Pseudosugo Douglasii (Oregon Pine)
This tree has made itself at home in these islands. It is suitable for all aspects of house building. It is being grown widely by farmers and grows quickly. In its American homeland it can grow to a height of three hundred feet. Many Te Arawa people are working on the Government forestry schemes from Whakarewarewa to Waiotapu providing the best justification for our publishing such articles.
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If anyone wants to grow these kinds of trees, the best things to do is to send for seeds from the Government nursery at Rotorua. Write to the Caretaker, State Forests, Whakarewarewa
From there one can also get all the instructions about planting and the best month to plant the seeds.
(To be continued.)
THE TAI-RAWHITI TRUST LANDS.
In Parliament, the Hon A T Ngata, Member for the Tai-rawhiti, asked the Minister of Maori Affairs:
‘If he is giving thought to making a law this year about the East Coast Trust Lands to clarify the nature of the schemes affecting the various land groupings under the authority of the Commission and to instruct the Commission how to manage those lands?’
The Maori Minister gave this answer on 19th July, 1922.
The Hon Mr Coates, Minister of Maori Affairs:
‘Yes, the Commission on the Tai-rawhiti Lands is drawing up a bill to deal with the matter raised by the Honourable Member’s question, and it will be brought before Parliament this year. The matters raised in that bill will have a wide impact on the many people who own those lands and the Commission will have joint discussions with the Maori owners of the land so that they work together on the means of developing those lands.’
This is the outcome of the proposals laid down at our meeting with the Commission in September, 1921, to reveal all the finances of these lands, so that the burdens borne by each lot of land can be equitably shared, and that the Commission set about implementing ways of making those lands available to the people who own them. The situation with communal Maori lands is being eased and the costs incurred by all the lands are being consolidated in accordance with what is right. What will greatly benefit these lands is the easing of the graduated land tax by Parliament this year.
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THE LAW REGULATING ALCOHOL
During the recent sitting of Parliament the House set up a Committee to investigate the laws relating to alcohol and to produce a report, to be submitted to Parliament, containing their thoughts about those laws.
Last week that report was laid before Parliament. These are the parts affecting the Maori People:
1. If there are buildings licensed to sell alcohol close to a road and, because of the increase in business of that area, that road is abandoned and a new road is constructed at some distance from those buildings, the Licensing Committee will have power to permit the transfer of the licences to the places close to the new road.
2. Section 46 of the Liquor Licensing Act, 1910, is to be amended to enable Maori to vote again for the provision of alcohol in places where their previous vote had determined that liquor should not be sold to Maori people.
The first paragraph relates to some hotels on the East Coast of which it is right to say
Takoto noa Waimāhuru.
‘Waimāhuru always misses out!’ [cf Nga Pepeha 60]
People’s produce is transported by boat or by lorry to a different place. The seashore and the river mouths have been abandoned; the roads are attracted to sections which produce things and to where there are bridges. Therefore it is thought good if there are licensed buildings that it should be permissible to move those public houses to the side of the main roads.
The second paragraph affects the Maori Council District of Horouta. The Prime Minister agreed last year to amend the law to allow the people of Horouta a second vote. That permission still exists and a bill is being drawn up to authorize a vote during the coming election. [Hourouta District Licensing Poll Act 1922]
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ARTICLES FOR THE PAPER.
What kind of articles are suitable for our paper? This is a question for subscribers to Te Toa Takitini and also for people who refrain from taking the paper. And perhaps some of those who do take the paper are grumbling at the lack of ‘food’, or at the nastiness of what is said, or at the waste of space on purposeless articles. So it is right that we ask for their opinions. What articles would they hope to see printed in the paper?
Bear in mind that there is only one edition of the paper a month; it contains from sixteen to twenty pages; it is small in format; and part is taken up by the list of those who contribute money, by the headings and by comments from the Editor. Now it is right that we are parsimonious with the little remaining space in which there is food for our eyes and for our hearts. Consequently when letters sent to us are contentious or belligerent, that is alright if the paper has a large stomach to allow movement as one thrusts and the other parries. And if we print the quarrelsome letter from someone we must also print the defensive letter from someone else, and in this way the body of the paper is taken up with their argument, with the result that many other stories from around the world which would inspire them in their work are not printed. No, there are many important international stories waiting to touch the hearts and minds of the Maori People of these two islands.
‘With feathers the bird flies.’ It is the case that this paper survives by the amount of money it collects. But it is also the case that is a person’s pleasure in the good articles in the paper that inspires them to provide that sustenance. So it is right that we ask, ‘Then what kinds of articles give you pleasure?’
Those people who are reluctant to take the paper, why are they reluctant? They say that the Pakeha newspapers have printed the stories and ask why they should be copied by this paper. This is why the young people don’t support it.
It is true that the world news is printed daily by the Pakeha newspapers and the school
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children are able to read them. But how many of them understand the background to those stories?
If Te Toa Takitini is sympathetic to those who refrain from taking the paper, it will satisfy the hunger of those who would take the paper - who would take it in the hope that it will provide them with good information about the many issues facing body and soul.
AORANGI AND PATUTAHI.
In the Accounts of Parliament I sent to Te Toa Takitini during the last sitting of Parliament I explained the situation with regard to these matters and the difficulties raised by the Government.
At the beginning of July I called on the Prime Minister to ask him and his Ministers to put these Maori issues relating to these lands before the Judge so that he can still have access to the remaining Maori elders who retain information about those lands. The Prime Minister said that the Minister of Maori Affairs and Mr Herries would see to this. On 18th July Sir Maui Pomare and I visited the Minister of Maori Affairs and afterwards I met with the Secretary of the Department of Maori Affairs. They all responded favourably to these proposals. On 26th July the discussions were completed and the following is a copy of the letter sent to me by the Minister of Maori Affairs.
(Copy)
Office of the Minister of Maori Affairs,
Wellington,
26th July, 1922.
To: The Hon A T Ngata,
Parliament Buildings,
Wellington.
Greetings,
Concerning Aorangi and Patutahi.
Concerning the proposal laid before me to prepare a legal clause this year to give the Maori Land Court or some other authorised body the power to look into the Maori claims on the above-named lands,
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following the report of the 1920 Commission on Maori land claims, and to enquire into the issues and the conflicting claims of Maori claiming that the lands are theirs while some of the elders who can give accounts are still alive: I inform you that we have chosen my colleague, the Hon Sir W H Herries, for that task, and I am happy to tell you that I have instructed the Secretary of the Department of Maori Affairs to prepare the legal clause for my approval, which will be included in the ‘Washing-up Bill’ when that is dealt with.
Yours faithfully,
H G Coates,
Minister of Maori Affairs.
At last these major issues have reached this pinnacle. When the Maori ‘Washing-up Bill’ is passed these matters will be returned to you for you to sort out your Maori issues as in the case of Maori lands without a European title.
UNVEILING OF A MEMORIAL
This is to notify you that the Monday of the Week of Resurrection (Easter Monday), April 2nd, 1923, has been fixed for the unveiling of the Memorial Stone to Te Heuheu Tukino and his children. Eventually invitations will be sent out.
Teri Paerata
THE SYNOD IN NAPIER.
On Friday, 8th September, the Synod of the diocese of Waiapu meets in Napier. At 2 p.m. on the Saturday the Archbishop of New Zealand will lay the Foundation Stone of Te Aute College. All the Synod members will gather at Te Aute that day. On the Sunday, the preacher at Synod Morning Prayer will be the Rev Pine Tamahori. The preacher at Evening Prayer will be the Archbishop of New Zealand. Then Committee of the Bishop and the Maori clergy will meet at 10 a.m.
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MAORI RUGBY
(Maori v All Blacks)
On Saturday, 19th August, W T (Ned) Parata’s Maori rugby team played the team chosen from New Zealand Pakeha known as the All Blacks. Two rugby teams only travelled to Sydney and other parts of Australia this year, first Parata’s Maori team and afterwards the Pakeha team. The main games played by those teams were against the New South Wales team which beat New Zealand last year. Here are the results of those games.
The Maori in Sydney.
First Game – Maori won - 25 to 22
Second Game – Maori lost - 13 to 28
Third Game – Maori won - 23 to 22
Total 61 to 72
The Maori were defeated in the second game which followed soon after the second game. The first was on the Saturday and the second on the Monday, and many of the Maori were injured on the the Saturday and were not able to take part in the Monday game.
The Pakeha (All Blacks) in Sydney.
First Game - New Zealand won 26 to 19
Second Game – they lost 8 to 14
Third Game –they lost 6 to 8
Total 40 to 41
These games however were played with a large gap between them.
The Maori party soon returned to New Zealand and the young men returned home for two weeks before assembling here in Wellington. As a result they lost some of their drive
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and their cohesion as a team. But the All Blacks travelled as a team and were playing continually until the day they met the Maori team. As a result they were victorious.
The important thing we observed at the game on 19th August was the welcome the Pakeha gave to the Maori. The Pakeha side appointed a Maori as referee for this game, T Parata, a descendant of Kakakura, from Waikanae. The Pakeha and their newspapers too were united in saying that at last they had seen a great referee for the major matches played here in Wellington; he was quick and clear in penalising the infringements of both sides.
Yes, the Maori were defeated by the Pakeha team but they were not badly defeated. From early on the Pakeha attacked strongly, the result of their playing together. It was some time before the Maori worked out how to play together and at the end of the first half the Pakeha had scored 16 and the Maori 3. Soon after changing ends for the second half the Pakeha went on to 21. Then the Maori upped their game and reached 14. At the end of the game the Pakeha were exhausted while the Maori were still playing strongly.
At last the pick of the Maori people were playing the pick of the Pakeha people of New Zealand. In 1888 the first Maori team, captained by Hohepa te Waopereki, travelled the world. They taught New Zealand how to play rugby. They were also to wear the All Black jersey and the silver fern-leaf which became the emblems of New Zealand rugby teams throughout the world. Subsequent Maori teams were that of W T Parata in 1910 which went to Australia; Parata’s team which went to Australia in 1913; and the 1919 Maori soldiers’ team (Pioneer Football Team). All of them did credit to the name of the Maori People. This is the fifth team, again managed by Parata. He is a younger child of the former member for Te Waipounamu, Tame Parata. He it is who has secured the standing of rugby amongst the Maori People and in the presence of the Pakeha people of the world.
In the evening after the Wellington game the Committee of the New Zealand Rugby Union met with W T Parata and his Maori supporters,
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Tau Henare MP, A T Ngata MP, Hami Maioha of Ngapuhi, W H Nikera of Hastings, T Parata te Kakakura of Waikanae, and others to discuss proposals to further the growth of rugby amongst the Maori People. Some people from each area were appointed as a Committee alongside W T Parata. They also discussed sending a Maori group next year to places in the two islands far from centres where rugby is played so that the people of those places can see what this game is like, and so that Parata and his Committee can spot potential young Maori players who at present are not known because their homes are so far away.
And eventually they will play against the best Pakeha players. And perhaps by and by a team from one Maori area will go to play a team from another Maori area. So, Ngapuhi and the rest, Mara and the rest, be warned! Perhaps then this country will travel to avenge the deaths of those laid low by Hongi Hika!
So, you young people, adorn yourselves!
GREETINGS FROM THE HEAD OF THE FISH.
To the Editor.
Greetings to you in your work to bring the Maori People to the Father in heaven and to the son who has ascended to his Father and who has sent us the Holy spirit to live amongst mankind. The work of the Holy Spirit is to urge the world to fulfil the things done by the Father. The work of the Son is to explain the works of his Father. The work of the Holy Spirit is to urge the world to fulfil them. There is no end to this but they will be fulfilled. So we have workers appointed by the Holy Spirit. There are the bishops, the ministers, the laymen, and the Maori leaders. A prayer has been written asking that they may urge the people to live in the right way. This is the prayer for the Maori leaders, and at this time
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the Holy Spirit is inspiring greatly our friend, Wiremu Ratana, who is urging the Maori People to live in the right way, to abandon Satan and his co-workers, and to cleanse the House of God so that the Spirit of Truth may enter. So, may the remnant of the people increase in understanding.
From your faithful friend, standing at the head of the fish.
Major H P Tunuiarangi.
Puanani.
Carterton.
A GREETING FROM THE BELLY OF THE FISH.
Son, Te Toa Takitini, my grandchild, greetings. I greet you from Papa-i-Ouru Marae. You were carried here by your elder, Paratene Ngata. I can recite my relationship to you back to your ancestor, Tamatekapua. I snatch you up in the palm of my hand to Te Papa-i-Ouru. I defend you, my son: stand up, gird yourself! Seize your patu! Fly to the prows of the war canoes, where the figurehead hummed as the prow clasped the marae of Aotearoa and Te Waipounamu. Sirs, wait a while before giving these new names until Te Toa Takitini has offspring. Don’t go on asking questions lest the heart goes awry.
Rangiteaorere Te Kiri Te Awekotuku.
A GREETING FROM THE TAIL OF THE FISH.
Greetings to you, to all of you, and to your parents and ancestors who have disappeared to the afterlife. Now I have seen the explanations from the leaders of Aotearoa and Te Waipounamu. Greetings to you all. A leader’s words, his sayings, are to me and to Ngapuhi a weapon, warriors in each hapu and tribe. The name Te Toa Takitini is appropriate in my eyes and in those of Ngapuhi which has many warriors. I have not found a new name for your child. My final word – I am going to marry your child to a girl. My girl is Te Maramatanga [Understanding] who was given by God to Noah and Noah knew that understanding was available to the whole world. Remnant of Aotearoa and Te Waipounamu, greetings to all of you. The Lord is a Shepherd for us, our ladder, and Jesus Christ is our Saviour.
Patu Hohaia Patuone.
