In pursuit of culturally responsive pathways Whaia ki te ara tika Sonja Macfarlane Health Sciences Centre University of Canterbury Presentation to NZRTLB Association Conference 2011 Ara Tika – On Track Awapuni Function Centre Palmerston North 4 - 7 October 2011

Ko Sonja Herahine Macfarlane toku ingoa Ko wai ahau? Ko Aoraki te maunga Ko Takitimu te waka Ko Arahura te awa Ko Arahura te marae Ko Ngāi Tahu te iwi Ko Ngāti Waewae te hapū Ko Sonja Herahine Macfarlane toku ingoa No Arahura ahau

Ōku whaea Merehererika Pikaka (Merika) Herahine Meihana Rosalyn Morehu Paaka Merkia Bergman

Tōku Taua, me tōku Hākui

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

Increasing professional learning and capability… “Reflection is pivotal to professional development, where the re-thinking of experience provides added personal meaning and learning” (Hoban, 2002)

….and reflecting on the following: “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)

Te Pūtake o Aoraki: Base-lining Potential A kaupapa Māori reflective process Hokingā Maumahara: Drawing from the past … Enlightening the future 1. Look to and reach into the past 3. Project towards the future Ki mua The past Ki muri The future 2. Draw from the knowledge 4. Practice and reflect

Pathways to the future: Ngā ara ki muri 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?

Having a vision: The overarching strategic intent (vision) of Ka Hikitia is: “Māori students enjoying education success - as Māori”

Mason’s 3 goals To live as Māori To actively participate as citizens of the world To enjoy good health and a high standard of living

Focus Area 4: Ka Hikitia Organisational 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 evidence One pathway Problem Research Data collection Policy Practice is identified to initiate is reviewed to develop is implemented to guide Practice is reshaped to respond to the problem

Policy, practice, and evidence another pathway Problem is addressed by implementing tikanga (practice) Practice Tikanga Policy Planning; Kaupapa Research Data collection Problem is implemented to guide is developed to highlight is reviewed to identify

Pathways to understanding: pathways to culturally responsive practice “There are ethnically-linked ways of thinking, feeling and acting, that are acquired through socialisation” (Phinney & Rotheram, 1987)

Culture is.... “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.)

Cultural competency 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 The Cultural Competency Continuum Where do we locate ourselves? and How might we move along the continuum? The Cultural Competency Continuum 1 Cultural Destructiveness 2 Cultural Incapacity 3 Cultural Blindness 4 Cultural Precompetence 5 Cultural Competence 6 Cultural Proficiency

The Cultural Competency Continuum 1 Cultural Destructiveness 2 Cultural Incapacity 3 Cultural Blindness 4 Cultural Precompetence 5 Cultural Competence 6 Cultural Proficiency 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.

Mohiotanga – what we already know and what we bring with us upon which to premise new beginnings, new knowledge, new discoveries Mātauranga – the time of and for growth. It denotes a phase if increasing potential, negotiation, challenge, and sometimes even apprehension when dealing with new ideas Maramatanga – when we come to understand new knowledge; a phase of enlightenment, realisation, and clarification

Culturally competent practice 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 safe 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 responsive practice √ Doing the right things – tika; Doing things right - pono 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.... Cultural safety: tamaiti and whānau Cultural competency: practitioner CULTURALLY RESPONSIVE provision

Research Practitioner skills & knowledge Whānau wisdom & values

‘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

PRACTITIONER KNOWLEDGE & SKILL He ritenga whaimōhio: Culturally grounded and informed evidence based practice TIKA RESEARCH Literature that is culturally grounded, relevant, authentic and realistic PONO PRACTITIONER KNOWLEDGE & SKILL Actions that have integrity, are reasoned, just and fair AROHA WHĀNAU Interactions and consultations with the whānau that are interactive, respectful and compassionate He ritenga whaimōhio: Evidence based practice

Five influences of cultural provision Content integration Knowledge construction Equity practices Skilled providers Empowering organisational culture

2. Knowledge Construction 2. Skilled Providers 3. Equity Practices Empowering Organisational culture 2. Knowledge Construction 2. Skilled Providers 3. Equity Practices 1. Content Integration Content integration: Building on the existing knowledge Introducing and integrating culturally-based content into existing programmes and processes Exploring kaupapa Māori frameworks and models of practice Knowledge construction: Carefully consider how we decide what is knowledge Whose knowledge? ....Whose perspective? ....From what perspective is knowledge generated? Consider if the knowledge is embedded, or merely an add-on Is it foundational and relative to the worldviews that are valued and held dear? Equity practices: Are the principles of the Treaty of Waitangi understood and applied? Is the notion of ‘equity’ really understood by teachers...colleagues? Can/should we assume that most/all teachers will want to work towards addressing equity issues? How can we respond? What are our pathways to culturally responsive and equitable practice? Skilled providers: Understand theory.....kaupapa Māori theory Promote contextual relevance Insist on pedagogical effectiveness Use exemplars that provide additional understanding Monitor, evaluate ..... manage for outcomes Invite participation Empowering organisational culture: Is one that is designed and operated with thoughtful attention to the myriad of ways that aspects of culture can be encoded into the basic structures of the organisation Adopts a distinctive identity which is bicultural Phases out the ‘them and us’ (rātou and mātou) model Phases in a ‘tātou’ model - the inclusive, power-sharing model Develops an accountability and support structure that is aligned to a set of culturally-oriented competencies Empowering Organisational culture

Introducing four pathways to bicultural practice

1. Whāinga Waharoa

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?

Te Tekoteko 2. Kanohi Kitea 1. Whāinga

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.

3. Karakia Koruru 2. Kanohi Kitea 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 4. Ngā tikanga me ngā kawa Amo 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 4. Ngā tikanga me ngā kawa Amo 5. Te Reo 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri Raparapa Raparapa 6. Poroporokai 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 7. Mihimihi 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 8. Aroha me te manaaki Whare Kai 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 7. Mihimihi 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 8. Aroha me te manaaki 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 7. Mihimihi 9. Marae Atea 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 8. Aroha me te manaaki 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 10. Whakawhanaungatanga Roro 7. Mihimihi 9. Marae Atea 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 8. Aroha me te manaaki 11. Whānau whānui Maihi 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 10. Whakawhanaungatanga 7. Mihimihi 9. Marae Atea 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 8. Aroha me te manaaki 11. Whānau whānui 12. Ohaoha Maihi 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 10. Whakawhanaungatanga 7. Mihimihi 9. Marae Atea 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 8. Aroha me te manaaki 11. Whānau whānui 12. Ohaoha 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 13. Ahu Whenua Tatau 10. Whakawhanaungatanga 7. Mihimihi 9. Marae Atea 1. Whāinga

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.

3. Karakia 2. Kanohi Kitea 8. Aroha me te manaaki 11. Whānau whānui 12. Ohaoha 4. Ngā tikanga me ngā kawa 5. Te Reo 14. Aromatawai Matapihi 6. Powhiri 6. Poroporokai 13. Ahu Whenua 10. Whakawhanaungatanga 7. Mihimihi 9. Marae Atea 1. Whāinga

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 PARTNERSHIP: PROTECTION: PARTICIPATION:

Te Tiriti o Waitangi…. …. 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

Making links to Te Tiriti o Waitangi Article Principle Article Summary Article 1 Partnership 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 dear the mana of the tangata and the whānau remains in tact the well-being and welfare of the whānau is paramount whānau preferences and practices are respected / valued Te reo Māori is valued, respected and incporporated appropriately Article 3 Participation Guarantees equity of rights, opportunities and outcomes Freedom whānau have access to appropriate services and support participation is actively encouraged to enhance outcomes Cultural advice is accessed to enhance practice and facilitate outcomes

1. PARTNERSHIP: Effective engagement with Māori 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

2. PROTECTION: The holistic well-being of the tamaiti Considering and responding to……. Relational aspects Psychological aspects Physical aspects Autonomy Resilience Identity

3. PARTICIPATION: Enhancing the ecology of the setting to support inclusion Key Competencies He Tikanga Whakaaro Making meaning (communication, literacies) Tātaritanga Thinking Participating and contributing Whaiwāhitanga Relating to others Manaakitanga Managing self (planning, organising oneself) Rangatiratanga Whanaungatanga (NZC, 2007) (Macfarlane et al., 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

Te huia: The 12 dimensions………Protection Domains Hononga (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

Culturally reasoned epistemology as a foundation for better outcomes An evidence-based framework (A braided rivers approach: The convergence of clinical and cultural streams) Evidence-based practice Socio-cultural expertise Best available research evidence Clinical expertise Tamaiti socialisation Whānau, hapū and iwi values Scientifically based influences Empirically based 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.

He waiata Te taonga o taku ngākau The most precious thing Ko taku mokopuna e Is my mokopuna He mokopuna korikori A mischievous mokopuna Hei aha, hei aha rā But nevermind, whatever 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

Waipuna Hohepa Mateio

Through knowledge, there is understanding He whakatauki Mā te mohio, ka marama Through knowledge, there is understanding