Paki Implication of Biculturalism on Supervision for Social Work
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How might Māori and/or indigenous values and beliefs in supervision improve social work conversation and practice? The presentation deconstructs a current situation of supervision and provides a cultural response to current influences on social work theory. The presentation identifies Pakeha values and beliefs, in addressing the problem of invisibility that has for so long privileged Pakeha from scrutiny and inspection, often subjected to Maori. Interactive exercises enable participants to name their preferences that raise self-awareness around their own cultural preferences, to then flex and apply in bi-cultural conversations. What is your willingness to examine your value preferences and beliefs? How able are you to engage in uplifting supervision conversations that respect others beliefs, without compromising or privileging your own? Supervision is about bi-cultural conversations, conversations can be about bi-cultural supervision.
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Paki Implication of Biculturalism on Supervision for Social Work
- 1. By Dr Jacquelyn Elkington BSocSci, MCouns, RJ, DipAdultEd, SW Reg For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 1
- 2. Ko Wai Au? For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 Work places 2
- 3. Introduction “PAKI” – A Cultural Tool for Transformation Past, Current and Preferred Supervision Stories A Cultural Response to Influences on Social Work Practices and Theory of Supervision Definitions Stories of Bi-Culturalism – Walker, Barlow Values Stories for Maori, for Pakeha - Ritchie What is my/your Maori/Pakeha Bi-cultural ValueP? 2 Ways to Flex our M/P Bi-cultural ValuePreference. Implications – Purakau, A Ki U, Kaupapa, IndigenousFor SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 3
- 4. “PAKI” Cultural Tool for Transformation. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 4
- 5. “It is thus that I travel the road, knowing that I am learning to be who I am by relating to what is my opposite…” Paulo Friere. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 5
- 6. What’s the Problem? What’s the Solution? Monk, G., Winslade, J., Crocket, K., Epston, D. (1997). Narrative Therapy in Practice. The Archaeology of Hope. Jossye-Bass Publishers: San Francisco, USA. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 6
- 7. Tangata Whenua Response. Pohatu T.W. (2008).Takepū: Principled Approaches to Healthy Relationships. Proceedings of the Traditional Knowledge Conference: Te Tatau Pounamu: The Greenstone Door: University of Auckland, New Zealand. ISBN 0-9582610-8-3 3. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 7
- 8. Tangata Whenua Tool for Analysis. Initiation Representation Accountability Legitimisation Benefits Bishop, R., & Glynn, T. (1999).Culture Counts: Changing Power Relations in Education. The Dunmore Printing Company Ltd: Palmerston North, NZ. Mono-culturalism is violent and oppressive. (Ritchie, 1992). Mono-culturalism is the #1 cause of racial inequality in NZ. Mono-culturalism is the #1 cause for NO changes or improvement in social ills of society today. Increasing stats. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 8
- 9. Biculturalism – Barlow, C. (1991) Maori – Indigenous people of New Zealand Maori – all things pure and natural Pakeha – foreigner or white New Zealander Pakeha - god-like people or supernatural beings, term is used with respect vs flea Pakeha – original white immigrant settlers who came from United Kingdom Pakeha – only white skinned foreigners Indigenous –dark-skinned foreigners called by the country of their origin, Samoans, Fiji-Indians. (Saami, Irish) For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 9
- 10. Biculturalism - Walker, R. (1990) Two cultures represented in the Treaty include Maori people and the Crown (p 247). “Nationhood” (p286) talks about the fight between Maori and government to close the gaps between well-being of “Maori people and the general population”. “Partnership Response” policy is the affirmation of Government objectives. Bi-Culturalism is the negotiation of Maori and Pakeha cultures to live side by side autonomously, without compromising values and beliefs of either culure, based on Te Tiriti partnership between Maori and the Crown. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 10
- 11. Value (Preferences) for Maori Ritchie, J. (1992). Becoming BiCultural. Huia Publishers:NZ Whanaungatanga To establish, maintain and strengthen relationships Manaakitanga Fair distribution is based on need determined by difference Wairuatanga All things are spiritual in nature Rangatiratanga Birth lines and heritage determine leaders Kotahitanga Difference is negotiated for consensus For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 11
- 12. Value (Preferences) for Pakeha Ritchie, J. (1992). Becoming BiCultural. Huia Publishers:NZ Individualism To establish, maintain and strengthen self Egalitarianism Fair distribution is based on being and having the same Secular Materialism All things are physical in nature Democratism Elections determine leaders Majoritarianism Majority rules with or without consensus For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 12
- 13. A Maori/Pakeha Bi-cultural Type Preference 4 A/NZ For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 13
- 14. It is only the oppressed who, by freeing themselves, can free their oppressors. The latter, as an oppressive class, can free neither others nor themselves. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 14
- 15. Whanaungatanga (Wha) Individualism (In) • To establish, maintain and strengthen relationships • To establish, maintain and strengthen self Manaakitanga (Ma) Egalitarianism (Eg) • Fair distribution is based on need determined by difference • Fair distribution is based on being and having the same Wairuatanga (Wai) Secular Materialism (Sec) • All things are spiritual in nature • All things are physical in nature Kotahitanga (Ko) Majoritarianism (Maj) • Difference is negotiated for consensus • Majority rules, with or without consensus Rangatiratanga (Ranga) Democratism (D) • Birth lines and heritage determine leaders • Elections determine leaders Your M/P Bi-cultural Type Preference: M/PBi-CulturalType Preferences 15
- 16. Exercise: What is my M/P Bi-cultural Type Preference? Under pressure, budget, time and energy constraints. What is my Maori/Pakeha Bi-Cultural Type Preference? How do I know this? What is it about my M/P Bi-cultural Type Preference that is surprising or interesting? Discuss with one other about their M/P Bi-cultural Type Preference? For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 16
- 17. Whanaungatanga •Talk person •Talk as an individual •Make current living location connections •Discuss job •Discuss role in the job Individualism •Talk family •Talk as a collective •Make whakapapa connections •Discuss role in the family •Discuss marae affiliation Flexing M/P Bi-cultural TP - 1 For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 17
- 18. Wairuatanga •Speak pay increase •Talk worldly riches and benefits •Talk degrees and qualifications Material Secularism •Speak spiritual increase •Talk heavenly riches and benefits •Talk iwi accolades Flexing M/P Bi-cultural TP - 2 For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 18
- 19. Kotahitanga •Speak percentages •Talk universal knowledge •Specificities Majoritarianism •Speak numbers •Talk local knowledge •Relativities Flexing M/P Bi-cultural TP - 3 For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 19
- 20. Manaakitanga •Equality based •Categorically Egalitarianism •Needs based •Wholistic Flexing M/P Bi-cultural TP - 4 For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 20
- 21. Rangatiratanga •Based on political party loyalty •Political party protocols •Majority rules •Strength in numbers •Speak English •Speak articles ToW Democratism •Based on blood lineage •Iwi kawa •Consensus •Representation •Speak Te Reo •Speak principles ToW Flexing M/P Bi-cultural TP - 5 For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 21
- 22. Conclusion “It is essential that the oppressed wage the struggle ... resolved by the appearance of the new man: neither oppressor nor oppressed, but man in the process of liberation.” Paulo Friere. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 22 P A K I
- 23. References Barlow, C. (1991). Tikanga Whakaaro. Key Concepts in Māori Culture. Oxford University Press: Australia. Elkington, J. (2013). Kaupapa Maori Supervision in Social Services and the Implications of Culture for Wholistic Well-being. Unpublished PhD Thesis,Te Whare Wananga o Awanuiarangi, Whakatane, NZ. Freire, P. (1972). Pedagogy of the Oppressed. Penguin Publishers: Harmondsworth. Freire, P. (1995). Pedagogy of Hope. Reliving Pedagogy of the Oppressed. New York: Continuum Publishers: New York, USA. Pohatu, T. (2008). Takepu. Principled Approaches to Healthy Relationships. Conference Proceedings: Te Tatau Pounamu, University of Auckland. Ritchie, J. (1992). Becoming Bicultural. Huia Publishers and Daphne Brasell Associates Press: Wellington, New Zealand. Ritchie, J. & Ritchie, J. (1993). Violence in New Zealand. Huia Publishers: New Zealand Walker, R. (1990). Ka Whawhai Tonu Mātou: Struggle without end. Penguin Books (NZ) Ltd: Auckland, New Zealand. For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 23
Notes de l'éditeur
- I would like to acknowledge some of the many influences in my life which make up who I am because they explain why I do some of the things I do, in the way that I do them. He mihi tuatahi ki Whakatuu, kei te Wai Pounamu, to where my parents ran away to have children, from church , from urban city life, from ngati whanau bitterly disappointed that my mum married a ngapuhi from Yugoslavia – they felt safe overseas! The marriage didn’t last, my mother returned to the north island and we became rooted in poroutanga, particularly in the kawa of Te Whanau o Ruataupari and so I have fond childhood memories of Tokomaru Bay, Aunty Ada Haig, washing in the waterfalls, constantly caught in rips, being chased off the beach by old man Collier and many others. I was raised in Manurewa, South Auckland, schooled at James Cook High School, and constantly challenging the ideology behind our school name, our school logo, the Endeavour and the school motto, per adua ad astra, though beautiful meaning, nevertheless a Latin proverb. Education was a norm and strongly encouraged. As uri o Apirana Ngata, there was an inbuilt expectation that we would attend university and gain qualifications to make contributions to political and social climates. During the birth of my first 4 children, I was widowed at 28yrs old, remarried and gave birth to 3 sons, a Bachelors degree in Psychology and a Master’s degree in Counselling from the University of Waikato. I am employed with TWoA and work beside a great team of kaiako on the BSW degree. My husband is Harry Elkington of Ngati Koata, Ngati Toa descent. We live with our 4 sons, Pomare, Ngarimu Tuwhakairiora, Nanaia and Awatea Toikairakau Uenuku Apirana. Piece of advice? Don’t let Ngati nannies name your babies. We have a strong heritage in the Mormon church. Jan Clarke, TeUrangaOteRaPaumeaKarakaWaiti, WiremuKarakaWaiti and TeIwiNgaroPotae, WiremuPotae, HenarePotae who drafted the first translation of the Book of Mormon in maori. I’m from the disco era so dance moves of bus stop and brookland hustle still rule. We like rock n roll too, we stuck in a bit of a time zone. Our kids are raised on Michael Jackson, BeeGees and MoTown, between nga waiata o Te Hoko Whitu Atu. Harry and I have mokopuna and whanau all over Australia, daughter, niece and whanau in England, sisters in the USA and whanau in Hawaii and Rarotonga, so we are avid facebookers, although amateurs.
- Deconstruction story consisted of: Reconstruction story consisted of:
- The principles guide the questions used to provide a cultural response to various theorists most influential in the development of practice for social services workers, psychologists in particular. The theories requiring a response are some of those described in chapters two and three from perspectives of psychoanalytical, learning, humanistic, cognitive, ethological and contextual perspectives (Santrock:44). Narrative perspective, Emotionally Focused therapy, Christ-centred perspective and maori perspectives are also subject to the response because they are contemporary and commonly used today by therapists in the helping field like social services. The theorists include Freud, Erikson, Maslow, Piaget, Bronfenbrennar, Vygotsky, Monk et al, Johnson, Jesus Christ, as founder of Christ-centred therapy and Durie.The principles are used by asking the questions identified for each, and then summarized in the table below the explanations. Taukumekume is about positive and negative tensions. Are the issues (negative tensions) and solutions (positive tensions) brought to a social services worker assessed, identified, diagnosed and treated as defined by the whanau? Ahurutanga is about creation of safe space and theory is scrutinized for how space is created for safety in the helping situation. Is there invitation of higher powers to those spaces? Kaitiakitanga is about responsible sterwardship and so for each theory, the question will be asked about whom are the stewards and how is stewardship being made responsible? Do kaitiaki include family members, ancestors and spiritual beings? Whakakoha Rangatiratanga is about respectful relationships. In regards to how respect is shown for the relationship, are terms of engagement negotiated between all stakeholders with whanau? Tino Rangatiratanga is about absolute integrity and this principle asks theory about agency. Does the whanau or whanau member have the ability to assert their agency and negotiate for better terms of engagement in the relationship? Mauri ora is about well-being and the question is simply about that, is mauri ora being achieved, as it is defined by whanau? The table shows a ‘smiley face’ where the question asked is answered favourably, a blue ‘thoughtful face’ where the theory may have failed social services users, particularly maori. The green clock represents favour at times. Certainly, an indigenous cultural approach with a spiritual connection of some kind, might be shown by the table as having most favourable outcomes of mauri ora.
- Partnership Response Aims Promote economic development and self sufficiency for maori people Deal quickly and justly with grievances under the Treaty of Waitangi Allocate resources to Maori language and culture in developing a unique New Zealand identity Promote Maori participation indecision-making in the machinery of government Encourage Maori participation in the political process