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Sonja MacfarlaneHealth Sciences Centre
University of Canterbury
Presentation to NZRTLB Association Conference 2011Ara Tika – On Track
Awapuni Function CentrePalmerston North 4 - 7 October 2011
In pursuit of culturally responsive pathways
Whaia ki te ara tika
Ko wai ahau?
Ko Aoraki te maungaKo Takitimu te wakaKo Arahura te awa
Ko Arahura te maraeKo Ngāi Tahu te iwi
Ko Ngāti Waewae te hapūKo Sonja Herahine Macfarlane toku ingoa
No Arahura ahau
The aims of this presentation
» To consider the paradoxes that exist in the relationship between policy and practice
» To explore the dimensions of culturally responsive practice
» To reflect on perspectives about ‘evidence’» To propose that there are five key influences of
cultural provision» To introduce four examples of biculturally
responsive frameworks
“Reflection is pivotal to professional development, where the re-thinking of
experience provides added personal meaning and learning”
(Hoban, 2002)
Increasing professional learning and capability…
•“How do you know that what you do and how you do it really works?”
AND
•“What, among the many things that could be done for a child or young person, ought to be
done?”• (Holm, 2000)
….and reflecting on the following:
Ki muriThe future
Ki muaThe past
1. Look to and reach into the past
1. Look to and reach into the past
3. Project towards the future
3. Project towards the future
2. Draw from the knowledge
2. Draw from the knowledge
4. Practice and reflect
4. Practice and reflect
Hokingā Maumahara: Drawing from the past … Enlightening the future
Te Pūtake o Aoraki: Base-lining Potential A kaupapa Māori reflective process
Having a vision:
• What pathways do we want to forge?
• Why do we want to forge them?
• How will we forge them?
• What evidence will inform the way this is done?
• Who will validate this?
Pathways to the future: Ngā ara ki muri
The overarching strategic intent (vision) of Ka Hikitia is:
“Māori students enjoying education success - as Māori”
Having a vision:
To live as Māori To actively participate as citizens of the
world To enjoy good health and a high
standard of living
Mason’s 3 goals
Focus Area 4: Ka HikitiaOrganisational Success
Organisational Success concentrates on improving the Ministry of Education’s ability to focus its work in policy and implementation on what evidence tells us will improve education outcomes for Māori.
» using and acting on evidence about what works for and with Māori students
Policy, practice, and evidence
Consider the following:» What informs policy? (Knowledge, worldview
perspectives, evidence....)» What informs practice? (Knowledge,
worldview perspectives, evidence....) » What constitutes evidence?
Policy, practice, and evidenceOne pathway
ProblemProblem ResearchData collectionResearchData collection
PracticePracticeis identified to initiateis identified
to initiatePolicyPolicy
is implemented to guideis implemented
to guide
is reviewed to developis reviewed to
develop
Practice is reshaped to respond to the problem
Policy, practice, and evidenceanother pathway
PracticeTikangaPracticeTikanga
PolicyPlanning; Kaupapa
PolicyPlanning; Kaupapa
ProblemProblemis implemented
to guideis implemented to guide
ResearchData collectionResearchData collection
is reviewed to identifyis reviewed to
identify
is developed to highlightis developed
to highlight
Problem is addressed by implementing tikanga (practice)
“There are ethnically-linked ways of thinking, feeling and acting, that are acquired through socialisation”
(Phinney & Rotheram, 1987)
Pathways to understanding: pathways to culturally responsive practice
“Culture is a convenient way of describing the ways members of a group understand each other and communicate that understanding”
(Durie, July 2003; pg 2.)
Culture is....
“Cultural competence is the acquisition of skills so that we are better able to understand members of other cultures in order to achieve best outcomes….it is about being able to understand the people who we are going to deal with, as practitioners…”
(Durie, July 2003; pg 2.)
Cultural competency is....
1Cultural
Destructiveness
2Cultural
Incapacity
3Cultural
Blindness
4Cultural
Precompetence
5Cultural
Competence
6Cultural
Proficiency
The Cultural Competency Continuum
Cultural competency
Where do we locate ourselves?and
How might we move along the continuum?
The Cultural Competency Continuum
This challenge involves moving as far as possible, as quickly as possible, along the following six-point continuum (Cross et al., 1989):
Cultural destructiveness: those who believe or engage in behaviours that reinforce the superiority of one race or culture over another, with the resultant oppression of the group viewed as inferior;
Cultural incapacity: those who have less actively destructive beliefs or behaviours, but are paternalistic and lack the skills to be effective with individuals from diverse groups;
Cultural blindness: those who profess that culture, race and / or language make no difference and explicitly or implicitly encourage assimilation;
Cultural pre-competence: those who accept the need for culturally competent policies and procedures, but do not proceed beyond tokenism or searching for ways to respond;
Cultural competence: those who accept and respect differences and implement policies that support these beliefs and commitments;
Cultural proficiency: those who seek to refine their approach by learning more about diverse groups through research, dissemination and fully inclusive practices.
1Cultural
Destructiveness
2Cultural
Incapacity
3Cultural
Blindness
4Cultural
Precompetence
5Cultural
Competence
6Cultural
Proficiency
about the relationship between the ‘helped’ and the ‘helper’
practitioner based about accepting and respecting differences about implementing policies and practices that
support these beliefs and practices about capacity and capability driven by the practitioner
Culturally competent practice
about the relationship between the ‘helped’ and the ‘helper’
about experiences that emerge from relationships
client based client safety ‘do no harm’ determined by the client
Culturally safe practice
Understanding the significance of cultural iconography and practices
Relating to people in ways that promote respect for cultural diversity
Doing the most appropriate thing by the other culture in terms of our understandings and experiences of their culture
Determining what is appropriate for the context or situation given the cultural backgrounds and perspectives of those involved
Providing opportunities for both parties to listen and learn from each other without imposing one’s own cultural views on to the other
Having an awareness and acting appropriately Inviting and enabling others to bring their own cultural
understandings and experiences to the relationship and interactions
Culturally responsive practice √ Doing the right things – tika; Doing things right - pono
‘Back-to-the-future’ best evidence and practice
Traditional Māori New-Poi / mau taiaha-Kapahaka-Hand games, string games
-Brain gym-Sensory-motor-Kinaesthetic / tactile
-Whānau, hapū, iwi-Marae
-Inclusion -Ecological
-Karakia-Pepeha / whakapapa-Waiata-Pūrākau
-Rote learning
-Whakawhanaungatanga – a fundamental underpinning value
-The importance of relationships for effective teaching
-Ako-Tuakana / teina
-Cooperative learning-Peer tutoring
-Hui whakatika-Traditional Māori discipline (noa)
-Restorative justice
-Marae-based learning -Modelling
He ritenga whaimōhio: Culturally grounded and informed evidence based
practice
He ritenga whaimōhio: Evidence
based practice
Five influences of cultural provision
1. Content integration2. Knowledge construction3. Equity practices4. Skilled providers5. Empowering organisational culture
Cultural Enhancement Framework
» Purpose / Whāinga:Aims and Objectives» Benefits must ensue for Māori who participate in this
programme» What is the purpose of this programme?» Why is it important that we deliver this programme to Māori?» How is it intended that this programme will benefit Māori?» Have senior Māori (pakeke, kaumātua) been involved / consulted
at the enhancement, planning, and preparation stage? How?» Does the programme preparation, planning, and delivery have
endorsement from senior Māori to proceed?
Cultural Enhancement Framework
» Kānohi kitea:The seen face» This component will be demonstrated by ensuring that
culturally-competent and experienced Māori will be facilitating / co-facilitating the delivery and implementation of programmes to Māori, so that they are able to respond to Māori cultural concerns and considerations personally.
Cultural Enhancement Framework
» Karakia:Transition» Space will be available for karakia / incantation / prayer to
be used where appropriate, in order to create a safe environment within which to work.
Cultural Enhancement Framework
» Ngā tikanga me ngā kawa:Maintaining protocols and traditions» Space will be created for the inclusion of senior Māori
(pakeke, kaumātua) as guardians of cultural quality and fidelity, and to uphold the mana of the programme and participants.
Cultural Enhancement Framework
» Te reo:Appropriate use of language and effective communication» Effective communication will be demonstrated by
ensuring that materials, methods and modes are culturally congruent; appropriate and responsive to Māori. Space will be allowed for te reo Māori and non te reo Māori speakers to express themselves in their language of preference outside of the formal and ritual contexts.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. PowhiriRaparapa 6. PoroporokaiRaparapa
Cultural Enhancement Framework
» Pōwhiri and poroporoaki:Transactional engagement: the initiation of engagement» Space will be created for tikanga Māori to be embedded
and demonstrated in the programme where pōwhiri (welcome) and poroporoaki (farewell) processes are an integral part of the interaction / relationship.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
Cultural Enhancement Framework
» Mihimihi:Establishing connectedness; establishing relationships» Space / time will be available for each person present to
identify where they are from (their whakapapa connections), as well as establish ones identity (personally and ethnically) so that connections can be made and relationships established.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
8. Aroha me te manaakiWhare Kai
Cultural Enhancement Framework
» Aroha and manaaki:Nurturing others; providing strength and encouragement» Nurturing others, and providing strength and
encouragement will be demonstrated through actions that are unconditional, practical, generous and unobtrusive - and will indicate consideration, care and respect for individuals and the group, within a warm and supportive environment despite possible areas of tension. This will include respecting the values and beliefs of others in the same way one would want their own respected.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
8. Aroha me te manaaki
9. Marae Atea
Cultural Enhancement Framework
» Marae Atea:A safe space to air views and perspectives» Space will be available where people can come and share
their opinions and perspectives - including their nawe (objections), and wero (challenges) - in the knowledge that these can be safely aired, heard and considered.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
8. Aroha me te manaaki
9. Marae Atea
10. WhakawhanaungatangaRoro
Cultural Enhancement Framework
» Whakawhanaunga:The on-going maintenance of connectedness and relationships. (The whole is greater than the sum of it’s parts)» Each individual will be valued and supported, so that they
are at ease to express their thoughts and feelings so that group cohesion and collective strength is achieved. The prime concern will be the well-being of the group as a whole with opportunities to develop trust, respect, reciprocity and group cohesion.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
8. Aroha me te manaaki
9. Marae Atea
10. Whakawhanaungatanga
11. Whānau whānuiMaihi
Cultural Enhancement Framework
» Whānau whānui:Involvement of wider whānau» Space will be created for whānau whānui to be present, to
participate and to contribute, so that whānau members’ strengths, skills, knowledge and leadership will be heard, valued and accessed.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
8. Aroha me te manaaki
9. Marae Atea
10. Whakawhanaungatanga
11. Whānau whānui 12. OhaohaMaihi
Cultural Enhancement Framework
» Ohaoha: Partnership and power-sharing» Partnership and power-sharing will be demonstrated by
ensuring that decision-making is shared and collaborative, whānau leadership is recognised and acknowledged, and people’s mana remains in tact in all interactions. It will be demonstrated when conflicting views (ie: ones that differ between professionals and whānau) are able to be articulated without fear.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
8. Aroha me te manaaki
9. Marae Atea
10. Whakawhanaungatanga
11. Whānau whānui 12. Ohaoha
13. Ahu WhenuaTatau
Cultural Enhancement Framework
» Ahu whenua:Use of environment» The setting / venue (ie: the place where the encounter
will occur) will be whānau-friendly and welcoming, conducive as a learning environment, and will enable Māori processes to be conducted.
1. Whāinga
2. Kanohi Kitea3. Karakia
4. Ngā tikanga me ngā kawa 5. Te Reo
6. Powhiri 6. Poroporokai
7. Mihimihi
8. Aroha me te manaaki
9. Marae Atea
10. Whakawhanaungatanga
11. Whānau whānui 12. Ohaoha
13. Ahu Whenua
14. AromatawaiMatapihi
Cultural Enhancement Framework
» Aromatawai:Assessment» The assessment process will be meaningful and holistic.
The approach will be able to demonstrate the integration of cultural, clinical, educational and social dimensions, and will ensure that the principles of the original programme are not compromised (and therefore deemed worthless) but are indeed enhanced and therefore achieved.
Using the three treaty principles as foundational constructs to guide practice
1. PARTNERSHIP: 2. PROTECTION:3. PARTICIPATION:
…. Is reflected in The New Zealand Curriculum (Ministry of Education, 2007, p. 3):
….underpins and informs the The Ministry of Education’s (2008, p. 9) Ka Hikitia: Managing for Success: Māori Education Strategy 2008 – 2012:
.... is honoured in Te Marautanga o Aotearoa (Ministry of Education, 2008, p. 6):
... Is acknowledged in the RTLB Policy & Toolkit, 2007
Te Tiriti o Waitangi….
Making links to Te Tiriti o Waitangi
Article Principle Article SummaryArticle
1Partnership Guarantees a say in decision making:
whānau are a involved in all decisions; they are consulted; they are partners
there is a balance of power: power is shared we use appropriate ways of engaging and communicating
Article 2
Protection Retain the right to self-determination: Protection of everything held dearthe mana of the tangata and the whānau remains in tactthe well-being and welfare of the whānau is paramount whānau preferences and practices are respected / valuedTe reo Māori is valued, respected and incporporated appropriately
Article 3
Participation Guarantees equity of rights, opportunities and outcomesFreedomwhānau have access to appropriate services and support participation is actively encouraged to enhance outcomesCultural advice is accessed to enhance practice and facilitate outcomes
It is contingent on the appropriate use of: Time Space Boundaries
It also needs to be: Ecological Inclusive Collaborative
It needs to acknowledge, respond to and respect: Pace Place People
1. PARTNERSHIP: Effective engagement with Māori
Considering and responding to…….» Relational aspects» Psychological aspects» Physical aspects » Autonomy» Resilience » Identity
2. PROTECTION:The holistic well-being of the tamaiti
Key Competencies He Tikanga Whakaaro
Making meaning (communication, literacies)
TātaritangaThinking
Participating and contributing Whaiwāhitanga
Relating to others Manaakitanga
Managing self (planning, organising oneself)
Rangatiratanga
Whanaungatanga (NZC, 2007) (Macfarlane et al., 2008)
3. PARTICIPATION:Enhancing the ecology of the setting
to support inclusion
Te huia: The 12 dimensions………Protection
DomainsHononga
(Relational)Hinengaro
(Psychological)Tinana
(Physical)Mauri
(Unique essence)
Whānau Interdependence
and connectedness
Motivation:Inspiration and
drive
Demeanour:Appearance and body language
Cultural identity:Pride and
security
Whenua:Kinship and belonging
Emotions:Thoughts and
feelings
Energy levels:Alertness and
zeal
Attitude and spirit:Manner and disposition
Friendships:Cooperation and
empathy
Cognition:Learning and
understanding
Physical safety:Respect for self
and others
Potential:Courage and confidence
An evidence-based framework(A braided rivers approach: The convergence of clinical and cultural streams)
Evidence-based practice
Socio-cultural expertise
Best availableresearch evidence
Clinical expertise
Tamaiti socialisation
Whānau, hapūand iwi values
Scientificallybased influences
Empiricallybased influences
Culturally reasoned epistemology as a foundation for better outcomes
Macfarlane, A., Blampied, N., & Macfarlane, S. (2011). Blending the clinical and the cultural: A framework for conducting formal psychological assessment in bicultural settings.
New Zealand Journal of Psychology, 40(2), 5-15.
Te taonga o taku ngākau The most precious thingKo taku mokopuna e Is my mokopuna He mokopuna korikori A mischievous mokopunaHei aha, hei aha rā But nevermind, whatever
Ko te mea nui, The most important thingKo te aroha Is love and compassionKaua e patu taku mokopuna Don’t harm themMe awhi awhi mai Care for, and protect themTaku mokopuna korikori e Our adventurous mokopuna
He waiata