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)