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22 & 23 September 2008West Plaza Hotel, Wellington24 & 25 September 2008
Waipuna Lodge, Auckland
Sonja MacfarlanePouhikiahurea
Te Pikinga ki Runga: Raising the possibilities
Culturally-responsive
Programme Planning & Implementation
The purpose of this session:
We will consider how:- our thinking, theorising and understanding about
working with tamariki / rangatahi and whānau……(LO: Understanding contemporary Māori society: Thinking and theorising)
- ......will inform our practice – specifically, programme planning and implementation(LO: Constructing an intervention: How Māori epistemology and pedagogy are applied in practice)
What informs how we work?
Four components previously identified are:a) the awareness, knowledge and perspectives that
one brings to a particular context or setting b) the processes that are utilised (i.e. the ways we
engage / interact, and communicate with whānau)
c) how we assess and analyse: making meaning, drawing inferences, interpreting what is happening
d) the programme planning & implementation that subsequently ensues
What this session will cover
We will:1. interact with a treaty-based kaupapa Māori
model/framework (Te Pikinga ki Runga)that can be used to guide culturally-responsive programme planning
2. apply the model to a scenario in order to develop a culturally-responsive programme plan
Our Service Pathway: Poutama Principles for practice
- Coordinated & collaborative
- Active participation of children
- Consistent with government strategies
- Evidence-based
- Engaged families and whānau
- Outcome focussed
- Ecological approach
- Culturally affirming
- Preventative
- Inclusive
Specialist Service Standards:Programme Planning
Professional Practice Standards:
Good practice will ensure that the specialist‟s contribution in the programme plan:
- values and expresses family and whānau priorities
- supports culturally appropriate and affirming practice
- is based on a strengths-based framework…
Specialist Service Standards: Programme Planning
Behaviour Standards:
Involves:
- motivating (positive and enriching) experiences that are meaningful to children and young people
- Identification of any special learning needs and strategies to promote the child‟s or young person‟s pro-social responses, sensitivity to social cues, and social skills
Specialist Service Standards: Implementation
Professional Practice Standards:Good practice will support Implementation that: • respects the child or young person and
maintains their dignity and well-being
Specialist Service Standards: Implementation
Behaviour Standards:
Ensures that:
- any changes are negotiated and all team members are informed, particularly the child or young person‟ and family and whānau
Cultural Practice Pathway / Poutama Clinical Practice
-Mātauranga Māori
-Māori knowledge and ways of knowing
-Values and beliefs Access
-Clarity about the service
-Evidence based
-Māori kawa for ways of engaging: the marae model for encounters - time, space and boundaries
-Whānau „buy in‟ / backing / sponsorship
-Reciprocity
-Trust
Engagement
-Service agreement
-Informed consent
-Professional codes of conduct (including the notion of „do no harm‟)
-Cultural profile
-Relationship mapping
-Cultural intervention plan
Assessment & Analysis
-Functional assessment & analysis
-Serious risk assessment
-Report
-Whānau participation
-Māori-preferred approaches
-Kaupapa Māori frameworks
-Cultural affirmation (affirming identity)
-Traditional approaches to healing, well-being
Programme planning
&
Implementation
-Intervention plan
-IEP / IBP
-Social skills programmes
-Psychological therapies
-Secure cultural identity
-Enhanced sense of belonging
-Improved well-being: spiritual, psychological, physical, social
Outcomes
-Reduction in challenging behaviour
-Presence, participation & learning
-Functional capacity
Adapted from: Durie, M. (2007, August). Alignment of clinical and cultural perspectives: Innovation at the interface. Paper presented at Manu-ao Weekly Seminar Series, Waikato University, Hamilton.
The programme planning & Implementation
Consider how you will:
- use a kaupapa Māori model as a planning framework (ie: Durie‟s (1994) Whare Tapa Whā; Pere‟s (1991) Te Wheke; Macfarlane;s (1997) Hikairo Rationale…)
Consider how your programme plan will:
- affirm and enhance cultural identity and belonging
- enhance the domains of well-being (is it „holistic‟ in its focus?)
- work from a strengths base
Strengths-based
He Patai……..
- Have I taken time to identify the strengths within the family / whānau?
The programme planning / interventions that are subsequently put in place
Based on the information gathered, shared and agreed to in the report, consider:
- how you determine (agree to) appropriate goals
- how your intervention will involve and engage whānau
- how whānau aspirations are reflected in the programme planning & intervention
- how you will adapt it if necessary
- how you will monitor success and measure outcomes
He waiata
Te taonga o taku ngakau The most precious thing
Ko taku mokopuna e Is my mokopuna
He mokopuna korikori A mischievous mokopuna
Hei aha, hei aha rā But nevermind, so what
Ko te mea nui, The most important thing
Ko te aroha Is love and compassion
Kaua e patu taku mokopuna Don‟t harm them
Me awhi awhi mai Care for, and protect them
Taku mokopuna korikori e Our adventurous mokopuna
Let‟s explore 3 key areas….
1. Whakawhanaungatanga / Engagement
2. The holistic well-being of the tamaiti / rangatahi
3. The ecology of the educational setting: how to enhance success
Cultural fit – a key point
Here in New Zealand, we now recognise that consultation with the whānau / family and cultural community is a crucial component to educational decision making
(Bevan-Brown, 2001, 2003; Macfarlane, 2005)
The importance of appropriate engagement:
Whakawhanaungatanga
1. Whakawhanaungatanga:Increasing whānau engagement
Effective engagement (whakawhanaungatanga) with Māori is contingent on the appropriate use of:
Time Space Boundaries
It also needs to be:
Ecological Inclusive Collaborative
It must acknowledge, respond to and respect:
Pace Place People
Whakawhanaungatanga….. important considerations:
- the venue: where you meet- face-to-face: kanohi-ki-te-kanohi is generally
preferred - not kei tō kanohi- the importance of small talk- achieving and maintaining connectedness - engaging support (kaumatua, wider whānau)- how information is shared (with whom, when,
where, confidentiality)- how meetings are facilitated- how whānau participate and contribute- how issues are addressed & managed
2. Te Whare Tapa Whā (Durie, 1994)
Te Whare Tapa Whā:The four domains
- Taha wairua – attitude, self concept, spirit - Taha hinengaro – thoughts, feelings, cognition- Taha tinana – physical, appearance, demeanour- Taha whānau – relationships (family, social)
Te Whare Tapa Whā: The dimensions
Domains
Whānau Tinana Wairua Hinengaro
Dimension
1
Engagement:
Pace, place and people
Demeanour:
Appearance and body language
Cultural identity:
Self-concept and sense of worth
Motivation:
Inspiration and drive
Dimension
2
Communication:
Clarity, nature, tone and mode
Energy levels:
Alertness and zeal
Spirit / attitude:
Mana, manner and responses
Cognition:
Learning and understanding
Dimension
3
Relationships:
Connectedness and interdependence
Physical safety:
Respect for self and others
Personal contentment:
Security and belonging
Emotions:
Thoughts and feelings
Te Whāriki Strands
Mana Atua Wellbeing
Mana Whenua Belonging
Mana Tangata Contribution
Mana Reo Communication
Mana Aoturoa
Exploration
The health and well-being of the child is protected and nurtured.
Children and their families feel a sense of belonging
Opportunities for learning are equitable and each child‟s contribution is valued
The languages and symbols of their own and other cultures are promoted and protected
The child learns through active exploration of the environment
3. The validation of cultural identity
- Aotearoa / New Zealand research indicates that student achievement is affected by the degree to which a student’s culture isrespected by the school, and by the degree to which there is congruence between the culture of the community or whānau and the values of the school.
(R. Nash, 1997, Massey University)
Key Competencies(NZC, 2007)
He Tikanga Whakaaro(Macfarlane, Glynn. Grace, Penetito & Bateman, 2008))
-The key competencies include the skills, knowledge, attitudes and values needed to do things across a range of different contexts.
-The shift to key competencies is significant as it provides a much clearer basis for identifying, teaching and learning the skills people need for life, including employment. It also provides for the recognition of skills people gain in other life contexts, such as sports or participating on the marae.Ngā Haeata Mātauranga 2007/08, Annual Report on Māori Education
The key competency groups are:
Key Competencies He Tikanga Whakaaro
Making meaning(communication, literacies) Tataritanga
Thinking
Participating and contributing Whaiwāhitanga
Relating to others Manaakitanga
Managing self(planning, organising oneself) Rangatiratanga
(NZC, 2007) (Macfarlane et al., 2008)
Mason‟s 3 goals: Toward enhancing Māori identity
1. To live as Māori
2. To actively participate as citizens of the world
3. To enjoy good health and a high standard of living
Te Tiriti o Waitangi
“The Special Education (SE) Māori Strategy, Te Urunga Mai o te Rā - and indeed all of the Ministry of Education‟s endeavours - is underpinned by the Treaty of Waitangi as an all enveloping korowai (cloak) that permeates all that we do.”
Te Pikinga ki Runga: Raising the possibilities(Macfarlane & Macfarlane, 2008)
A blended and strengths-based kaupapa Māori framework that can guide
programme planning and implementation…….
Te Pikinga ki Runga:Raising the possibilities
Is based on the three principles of Te Tiriti o Waitangi:
1.Partnership: Enhancing engagement & relationships with whānau: How we partner and engage with whānau… and key others
2.Protection: Enhancing the well-being & cultural identity of the tamaiti: How we strengthen the four holistic domains of wellbeing for the tamaiti
3.Participation: Enhancing opportunities for educational success: How the educational settingincludes and supports the tamaiti
Te Pikinga ki Runga:Raising the possibilities
- The 3 principles of Te Tiriti o Waitangi:1.Partnership: (whānau focus)2.Protection: (tamaiti / rangatahi focus)3.Participation: (tamaiti / tauira / kura focus)- Is strengths-based- Is responsive to Durie‟s (1994) model of wellbeing -
Te Whare Tapa Whā- Focuses on the enhancement of the Key
competencies / He Tikanga Whakaaro(NZC, 2007, Macfarlane et al., 2008)
- Responds to three of the four components of effective interventions (EIBC, 2007, 2008)
Reactive Strategies
- Prevent incidents
- Defuse incidents
- Manage incidents
Activity: Applying Te Pikinga ki Runga
Working in groups of two or three……- Choose a scenario- Using the Te Pikinga ki Runga framework, the
prompt sheets, and the programme planner, start developing some strategies and responses that target the key domains
- Make assumptions if necessary- „Think, Pair, Share‟: report back to / share
with another group
Human tolerance
- Washington (1989) acknowledges that „…within every culture there is a point where deviancy is not tolerated.‟
Heoi ano……
- Mita Mohi (Macfarlane, 2003) contends that while certain behaviours test tolerance levels, the concept of manaakitanga is such that „…one never gives up on an individual who is experiencing tough times.‟
He moana pukepuke E ekengia e te waka
A choppy sea can be navigated(Persevere)