Care

WHANAUNGATANGA Whanaungatanga conforms to an ancient form: IT HEARS the heart-beat of many generations past carried forth in me, the person before them IT SEES who I am, without judgment or derision or despise IT RESPONDS to me, the person, and creates an opportunity for me to respond in kind IT SHARES what it has with me and asks nothing in return IT SUPPORTS me to find myself if I am lost and serves as an anchor by which I might lean upon when I am tired and in need of succor IT CLOAKS me in its wairua Midlands Common capabilities

How do you specifically use whanaungatanga in your engagement with whanau? Share with the person sitting next to you.

Ahuatanga Maori “Triangulation” The use of three points to discover one’s location is both an art and a science. Triangulating our way to meaning is an example of fact, logic and metaphor Paraire Huata4

Ahuatanga Maori Body – Mind – Spirit Facts – Logic – Metaphor Exterior – Interior – Transpatial Empericism – Rationalism – Transcendentalism Kete Aronui – Kete Tuauri – Kete Tuatea Paraire Huata5

Ahuatanga Maori “Ma te whakaatu, ka mohio….” Paraire Huata6 MataurangaMohiotanga Maramatanga

Ahuatanga Maori “Abstract rational thought and empirical methods cannot grasp the concrete act of existing Which is fragmentary, paradoxical and incomplete. The only way lies through a passionate, inward subjective approach.” Rev. Maori Marsden Paraire Huata7

Ahuatanga Maori Plato speaks of the three elements of inner man; Appetite – To fulfill basic physical desire Reason – To understand and master lifes complexities Spiritedness – Free to exercise moral choice Paraire Huata8

Ahuatanga Maori Food is needed for; My mind My body My spirit Learning is the vehicle that gives meaning to my life Paraire Huata9

What do you do in your practice to elicit learning goals/outcomes from the whanau you engage with, and how do you record them? Share with the person next to you

The phenomena of care Strengthens togetherness Affirms purpose Encourages belief in an optimistic future

He tauira Moral autonomy Personal mastery Spiritedness Transmitter of wellness

Te ao hurihuri “For many people, friends become whanau. Whanau are the people for whom it matters if you have a cold, who will visit you in hospital, who will talk with you when you’re in the pits of despair, who like to hear stories of when you were young. Whether or not they are biologically related to each other the people who do these things are whanau.”

The phenomena of care People who attend to each other’s needs for safety, shelter, food, friendship and purposefulness care about each other People are affirming their social nature by doing this People are then able to transmit their culture adequately generation to generation

The phenomena of care When peoples abilities to sustain wellness and wellbeing are disrupted, their ability to care for self and others becomes threatened and the transmission of culture flounders.

Pathology of care The increasing proliferation of helping services increases the likelihood of severe “learned helplessness” Those served do less and less for themselves. Paid practitioners cannot always provide the quality of care that “nurtures the soul”

Whanau-Hapu-Iwi “You can’t have community without unity” Dad back in the days Strong families, make strong sub tribes, make strong tribes. The pervasive nature of delivering services and the increasing range of services has eroded the culture of care, the hallmark of healthy families, healthy communities.

What to do? Overarching principle “The family comes first” “I whanau mai koe”

Some advice Build whanau identity and self determination Connect people with relatives and their family and community history Help whanau build support systems with each other

More advice Promote togetherness, resiliency and courage in all circumstances Being respectful at all times enhances mana “My attitude determines your altitude”

The advice keeps coming Facilitate posing of perceived problems Teach differences between feeling and thinking, truth and fantasy Teach effective decision making Model and teach empathy

Just about run out of advice Model and teach healthy lifestyles Help find balance between individuation and togetherness Encourage goal setting

More questions Who looks after the well being of your whanau? What is the obedience expectation in your whanau? How does your whanau contribute to the well being of the hapu/iwi?

Last piece of advice Keep breathing and keep up the good work.

Enabling Institutions We can also consider the culture of institutions by the same criteria as for working with whanau – Wellness orientation = positive experiences, meaning, engagement – Character Strengths – Ability to engender optimism and hope – Core Values – Interests, abilities & accomplishments = specific attitude to its role, skill base – Positive interpersonal relationships

We build a house and we live in it. It contains us all, not just consumers, also staff, providers, governance, the whānau whānui, all benefit in various ways. The whare is the tinana, the kiko, the flesh.

We build a house, where we are embraced by the ancestors and all that we have comes from them. The whare is the whanau, the evolution of life.

We build a house, and carry inside it all that we think, feel and behave. It holds our dreams, our hopes, our wants, our desires. The whare is the hinengaro, the understanding

The whare is the house of the spirit