1. Moving beyond the supervision academy in social services
By Jacquelyn Elkington.
BSocSci., MCouns.,RJ, DipAdultEd. ,RegSW., PhD Cand.
Ngati Porou
Prepared by J. Elkington for Wananga Intelligentsia 2011

2. Whakakoha Rangatiratanga
An example framework for Kaupapa Maori Supervision in Social Services (KMSinSS) - Whanau Tautoko: He huarahi whakatau mauri.
Taukumekume
Kaitiakitanga
Ahurutanga
Tino Rangatiratanga
Whakakoha Rangatiratanga
Koha
Mauri ora
Pohatu, T.W. (2008). Takepu: Rethinking Research Approaches. Toroa-te-Nukuroa, Vol III, TWoA: NZ.
My phd topic conceptualises, formulates and implements an example framework for KMSinSS. Supervision is mandatory for all practitioners in social services, which include counsellors, pyschotherapists, psychologists, social workers, caregivers, health advocates, etc. The framework is called whanau tautoko – he huarahi whakatau mauri and is designed to develop the practice of those working with maori, and who reflect maori values and beliefs in their practice. You may notice the abbreviated form of kaupapa maori supervision in social services to be represented by KMSinSS.
By way of introduction, my presentation discusses the current supervision situation and a preferred appropriate supervision situation using nga takepu as framed by Taina Pohatu (2008) and adopted by TWoA as part of the curriculum alignment between the degrees delivered here.
Taukumekume looks at the supervision issues facing social services practitioners today.
Kaitiakitanga looks at what the literature says about where the responsibilities of the current supervision situation lie and who might formulate an appropriate supervision situation.
Ahurutanga provides some questions to create a safe space for open and frank dialogue.
Tino Rangatiratanga develops clear aims and objectives for focus and direction.
Whakakoha Rangatiratanga recognises an appropriate research methodology in order to engage respectful relationships with participants, with funders, with kaupapa.
Koha slide shares some of the research outcomes and findings thus far.
Mauri ora slide shares survival tips to enjoying the journey of writing a phd thesis.
Pohatu, T.W. (2008). Takepu: Rethinking Research Approaches. Toroa-te-Nukuroa, Vol III, TWoA: NZ.
Prepared by J. Elkington for Wananga Intelligentsia 2011

3. Ko Wai Au?
Born in Nelson
Rooted in Ngati Poroutanga
Raised in South Auckland
Educated at University of Waikato
Working at Tamaki on BSW Yr 3
Married an Elkington of Ngati Toa, Tainui descent
Living in Kirikiriroa with 4 sons of 7 children
LDS faith
Disco era
Avid facebookers
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.
Prepared by J. Elkington for Wananga Intelligentsia 2011

4. Taukumekume – Literature Review
Davys, A. (2005). At the Heart of the Matter – Culture as a Function of Supervision. Te Komako: Social Work Review, XVII, (1), p3 – 12. Wepa, D. (2006). Cultural safety and the birth culture of Maori. Te Komako: Social Work Review, Hotoke Issue, p26 – 31. Crocket, K. (2004). Working on fault lines: A perspective on counselling supervision in NZ. Supervision conference: University of Auckland, NZ. Walsh-Tapiata, W., & Webster, J. (2004). Do you have a supervision plan? Te Komako: Social Work Review, Winter issue, p15 – 19.
What are the supervision issues for social services that cause taukumekume for practitioners reflecting maori values and beliefs in practise?
Some of the kumekume come from the various names given to what we do as maori that keep us from being called professional supervisors or clinical supervisors, for whom funding and money is often provided, because our role is demoted to such terms as cultural awareness, cultural diversity, cultural sensitivity, cultural difference, cultural competence, cultural responsiveness, cultural consultation. So what does the literature currently say about all these names and about supervision in general.
Davys, A. (2005). At the Heart of the Matter – Culture as a Function of Supervision. Social Work Review, XVII, (1), p3 – 12. looks at cultural dimension. She turns a triangle of current supervision into a 4-pronged diamond, which adds recognition of the practitioner’s culture to the existing 3 prongs including service-delivery management, professional development facilitation, and a focus on practitioner’s culture.
Wepa, D. (2006). Cultural safety and the birth culture of Maori. Te Komako: Social Work Review, Hotoke Issue, p26 – 31. talks about cultural safety in relation to the nursing profession around maori birthing practice.
Crocket, K. (2004). Working on fault lines: A perspective on counselling supervision in NZ. Supervision conference: University of Auckland, NZ. Distinguishes between cultural support aimed for pakeha who seek support in their work with people not of their own culture, and cultural consultation to mean gaining knowledge about a culture by consulting with that culture – highly offensive, I think, because my response might be to enrol on a course at the wa.
Walsh-Tapiata, W., & Webster, J. (2004). Do you have a supervision plan? Te Komako: Social Work Review, Winter issue, p15 – 19. looks at supervision policy and suggests that a self-care plan include tasks that develop and nurture wairua, tinana, hinengaro and whanau as promoted by Mason Durie’s health model Whare Tapa Wha (1994).
Prepared by J. Elkington for Wananga Intelligentsia 2011

5. Kaitiakitanga – Literature Review
Mead, H.M. (2003). Tikanga Maori, Living by Maori Values. Huia Publishers: Wellington, Aotearoa/New Zealand. Walker, R. (1990). Ka Whawhai Tonu Matou: Struggle without end. Penguin Books (NZ) Ltd: Auckland, New Zealand. Ruwhiu, L. (2004). Cultural Supervision: A Journey within to strengthen without – a whanau tautoko mahi experience. Supervision conference: University of Auckland, NZ. Burr, V. (1999). Introduction to Social constructionism. Routledge: London. Eruera, M. (2004). He Korero Korari. Supervision conference: University of Auckland, NZ. Elkington, J. (2001). My Journey to Social Constructionism. Unpublished Master’s Thesis. Waikato University: New Zealand.
What are our kaitiakitanga responsibilities to supervision practitioners, as authors, as researchers?
Mead, H.M. (2003). Tikanga Maori, Living by Maori Values. Huia Publishers: Wellington, Aotearoa/New Zealand. We are kaitiaki of values and my research with the focus group with whom I have been working indicate that the particular values required for this particular example at this time. are tika, manaaki, tapu, noa, iti and aroha. Each value has been generally defined in Mead’s book. However for KMSinSS the values beg to be developed as practitioners weave their understandings into their whariki of supervision and practice experience.
Walker, R. (1990). Ka Whawhai Tonu Matou: Struggle without end. Penguin Books (NZ) Ltd: Auckland, New Zealand. In his chapter tikanga maori, Walker explains the concepts of whanau, hapu, iwi. He outlines rituals of tangi and hakari paying particular attention to the role of tohunga in implementing principles of tapu, utu and wero.
Ruwhiu, L. (2004). Cultural Supervision: A Journey within to strengthen without – a whanau tautoko mahi experience. Supervision conference: University of Auckland, NZ. Talks about some principles of cultural supervision to include cultural integrity (our view), cultural relevance (our way), cultural inspiration (our aspirations) and cultural space (our places). He cites Paraire Huata who calls cultural supervision mahi awhina.
Burr, V. (1999). Introduction to Social constructionism. Routledge: London. Talks about challenging what is taken for granted as being superior. Explains the importance of recognising products of social processes and that identities are constructed through our every day encounters with each other in social interaction. Certainly KMSinSS is a social construction for which I am claiming space. The phd has enabled a process which we have achieved so far as the product of many hui, whose identity as a KMSinSS continues to evolve though every hui encounters with each other in social interaction.
Eruera, M. (2004). He Korero Korari. Supervision conference: University of Auckland, NZ. Quotes Walsh-Tapiata & Webster and defines cultural supervision as including cultural accountability and cultural development. He quotes Nepe who says KMS is a process by which the maori mind receives, internalises, differentiates and formulates ideas and knowledge which validates maori knowing.
Elkington, J. (2001). My Journey to Social Constructionism. Unpublished Master’s Thesis. Waikato University: New Zealand. I appreciated the reconciliation social constructionism bought for me of the tensions I, and other practitioners were experiencing between tikanga maori, pakeha worldview, and in particular with the worldview of undergraduate studies in psychology. Certainly, for me my kaitiaki obligations to my master’s thesis was to apply and to use social constructionism to further maori development in social science. I teach on the BSW degree programme in Tamaki which promotes a strong bicultural focus in social work practice, whereby I was able to test and prove social constructionism as a worthy instrument. There have been many tests and so with regards to any divergence, now I am confident in reconciliation.
Two burning issues came to mind which threatened ahurutanga about pursuing further – so the issues were turned into questions – research questions.
Prepared by J. Elkington for Wananga Intelligentsia 2011

6. Ahurutanga - Research Questions
What is the current supervision situation for practitioners reflecting maori values and beliefs in social services?
What concepts, values and process might frame an example of appropriate supervision?
1)What is the current supervision situation for practitioners reflecting maori values and beliefs in social services?
2)What concepts, values and process might frame an example of appropriate supervision for practitioners reflecting maori values and beliefs in social services?
How is ahurutanga created in the process of research?
For me, I could inquire curiously, almost naively about a situation that I knew was not useful in developing practice for practitioners in social services.
For me, I could serve practitioners who had no time to do research, much less publish or write, by asking the questions, collating the information, recording some data and listing some findings.
For participants, the methodology promoted by KMR principles was well suited. Eg, kanohi kitea, hui, whakawhitiwhiti korero, ki roto i te whare tipuna, as a whanau of like minds, by maori for maori, affirming maori values and beliefs, surrounded by kaumatua, blooming in karakia, waiata and reo maori, at the marae, etc.
Prepared by J. Elkington for Wananga Intelligentsia 2011

7. Tino Rangatiratanga – Research Aims
Tino Rangatiratanga speaks for itself in definition around self-determination.
However the action of realising tino rangatiratanga took time, facilitation skill and conflict theory knowledge and transformation theory knowledge. Training in narrative therapy certainly prepared me for conversations about deconstruction and reconstruction, being key ideas of narrative and social constructionism with regards to social interaction being the place for the construction of anything. However, I was not prepared for some of the discoveries I made.
For example tino rangatiratanga was about taking responsibility for the aims:
To provide a deconstruction of the current supervision situation for practitioners reflecting maori values and beliefs in social services
Seems simple enough, identify the issues, unpack the issues, explore the impacts of those issues, ask about the negative, positive implications of those issues on social services practise in particular.
However, there was a need to take time to grieve and support the grief through acknowledgement and recognition of the greivances, which took time. Te Wheiao spoken of by Barlow as a transition time between pregnancy and giving birth, was the best description of what was happening for the focus group in terms of transitioning from a place of subjugation and oppression within the current supervision situation, to a place of liberation within a future supervision situation, we were attempting to fill ... But Te Wheiao, being the place that it is, in terms of being born, was moving from the womb of warmth and comfort, in terms of being totally dependent on Mum for everything, to a world of growing and learning after cutting the cord.
To develop a reconstruction of an example of appropriate supervision for practitioners reflecting maori values and beliefs in social services
This meant giving ourselves permission to create.
This meant taking an authorative position on the decision-making process about the examples definitions
This meant moving on, getting over ourselves, and growing a sense of forgiveness for the grievances
This meant waking up our emotions and enlivening our imaginations, realising our supervision potential to define, develop and evaluate our own framework, based on our own values, for the developing of our own practise, in benefitting our own people suffering high statistics as social services users in substance abuse, suicide, alcohol, gambling and pornographic addictions, incarceration, etc.
This meant, as is suggested by this picture, that a new foundation was needed, hence maori values, some other workers, hence maori supervisors including kaumatua, some different architechtral plans, hence a new process, even a new name, hence Whanau Tautoko – he huarahi whakatau mauri.
Prepared by J. Elkington for Wananga Intelligentsia 2011

8. Whakakoha Rangatiratanga – Methodology
Focus Group – Te Whariki Tautoko Incorporated Society
Historical Records
Hui and Wananga
Qualitative Research, KMR
Paradigm Assumptions
Whakakoha Rangatiratanga is about ensuring respectful relationships with what and with whom? Methodology followed KMR principles of research.
By maori, for maori. Focus Group TWT
Historical Records – to ensure respect for the whakapapa and what had been achieved to get to this point
Hui and Wananga Records – to ensure respect for the present by recording current discoveries and ensuring respect for the future by planning ahead
Quantitative – acknowledging positivist theory,
Qualitative – acknowledging interpretivist theory,
Kaupapa Maori – utilising critical theory,
Whakakoha Rangatiratanga meant making some assumptions so engagement was transparent and open.
For example:
The Epistemological assumption meant that as a researcher, I was also a participant
The Ontological assumption meant that the research acknowledge multiple realities
The Axiological assumption meant that values would found and drive the research
The Rhetorical assumption is that contribution to knowledge are an interaction of action and reflection
The Methodological assumption meant that relationships shape causes and events
Prepared by J. Elkington for Wananga Intelligentsia 2011

9. Koha Findings - Tauranga
1) Questions
2) Focus Group
3) Methodology
4) Provocative questions
5) Findings
IceCream Analogy
To what extent is the developing conceptual framework of this supervision package adequate as a basis for effective supervision for counsellors and workers in social services?
What conceptual changes might be required to make this package more aligned to the needs ?
Cultural supervision, awareness, competency, safety, sensitivity, consultation are all ‘part and parcel’ of the same thing. This is due basically to the fact that these terms have been defined by general stream, for general stream reflecting general stream values and beliefs. I believe ‘everything else’ have been spoken into existence because of the issues general stream have with culture, difference and alternatives based on values and beliefs unfamiliar and unknown to general stream. Cultural supervision is an appropriate way for general stream to address cultural issues but is not appropriate imposed on Maori stream, for whom culture is not an issue.
Kaupapa Maori supervision is spoken into existence as we recognize a gap in current supervision practice which does not cater to Maori stream of counselling practice. Kaupapa Maori supervision or KMS then becomes a practice defined by Maori for Maori whose counselling and social services practice reflects Maori values and beliefs.
 It was agreed by some that counselling diplomas, certificates and degrees need to ‘name’ themselves based on the values and beliefs reflected within. In the same way that Maori name, distinguish and are transparent about the values and beliefs reflected within their diplomas, certificates and degrees, it is no longer acceptable to name a certificate or programme counselling without naming it and distinguishing it from Maori counselling, Muslim counselling, Pasifika counselling, etc.
 While some non-Maori know what it is to be oppressed by the process of being named and being labeled, it remains inconsistent with the perpetuating practice of insisting that ‘others’ name what they do. The following responses led me to this conclusion when participants of the group were asked the question, “How would you name the counselling you practice, teach, supervise?” “I don’t want to be boxed”, “If I’m going to be boxed, I don’t want to be in just one”, “I struggle with labels”, “Putting on a label puts some things in but some things out”. ”. Tell me about it. 150 years of colonized oppression enables me to relate to these ideas in so many more ways than just counselling and supervision. Needless to say, there was much empathy for the source of such responses.
 ‘Mainstream’, ‘ western-based’, ‘ dominant discourse’, ‘American-based’, ‘British-influenced’ were popular names to describe the counselling, teachings and supervision practices of some members of this research group. Others preferred to name the specific therapy, such as ‘Gestalt’, ‘transactional analysis’, etc. I conclude that these names make visible the values and beliefs upon which the counselling and supervision practice is based. As a student, client or supervisee, I am assisted in the knowing and choices I make about the suitability of such practice for me, which, it was agreed by some, a respectful and accountable intention of ‘naming’ appropriately what we do. So, to make ‘invisible’ such information is not transparent ‘enough’ and risks breaching principles of safe ethics.
 Cultural supervision combined with ‘everything else’ has an important role and place within supervision practice defined by whomever for whatever. However, it is possibly more appropriately received by those for whom culture is not strongly or well-understood (whatever the culture). Cultural supervision might possibly be given by those whom do strongly understand well the culture being sought for supervision. Kaupapa Maori supervision has an important role and place within supervision practice defined by Maori for whatever practice (counseling, supervision or teaching) that reflects Maori values and beliefs. It is more appropriately received by those for whom culture is strongly or well-understood. The reason for supervisors having strong identity in culture is so that supervision can be utilized for the purposes it is intended. That is for the development, progression and improvement of counselling and supervision practice. In addition, it has been important to clarify for whom and by whom cultural supervision is most appropriately given and received. Clarifying the current situation of what has not been appropriate for Maori or for those whose counselling and supervision practices reflect Kaupapa Maori, speaks into existence the need for another framework. This is done without diminishing the still needed role and place of current cultural supervision and ‘everything else’ by those who do a great job giving it and receiving. However, for those of us for whom cultural supervision does not accommodate appropriately, Kaupapa Maori supervision provides opportunity to develop and construct a suitable framework – one that develops Kaupapa Maori within counselling and supervision and a framework that appropriately affirms, asserts and reflects Maori values and beliefs.
Prepared by J. Elkington for Wananga Intelligentsia 2011

10. Koha –Whakatuu Marae 2010
Where? Whakatuu Marae Social Services, based at whakatuu marae. Doctor on site, nurse, counsellor, gymnasium, kaumatua class, community initiatives.
Who? Trevor Wilson CEO and I co-facilitators. WMSS staff members of social workers, counsellors, administration.
What? The framework was 1st implemented as an experiment June 2010.
Findings? That people could be creative about their own models of working, eg:
Purple – Mauri Ora model
Yellow – TuMeke Bro model
Yellow – What it is and what it’s not model
Green – Moemoea model
Areas of improvement?
Create space for participants to share second –level expectations because they raised as the hui evolved
Spend more time teasing out meanings of the values tika, manaaki, tapu, noa, ihi, aroha
Ask if hui wanted to be used to develop individual models or one group model
We can be unstructured OR structured, ask group for their preference
Spend more time using resources within and without the whare, eg pou, whakairo, tukutuku
Prepared by J. Elkington for Wananga Intelligentsia 2011

11. Koha – Kaputuhi Marae 2010 Where? Kaputuhi marae, Waitomo
Who? Trevor Wilson and I, co-facilitators
What? The framework was 2nd implemented as an experiment September Membership of TWT, counsellors, social workers, psychologist, social science educators
Findings?
Redefine “mainstream” and use the term “general stream
Korero i te reo mo te nuinga o te wa
Privileged to make space, place and time for whanau tautoko, as facilitators we are not the experts, just making the space for those who are
Spend more time on whakapapa of each of the values, eg breaking the words down linguistically, aro/ha
Find more activities to work with values, can’t do enough
Need better words for supervisor and supervisee. Kaitiaki?
I may need 3 or 4 supervisors for different things, not just 1 for everything
Perhaps whakapapa each of the values.
I want to be able to choose when I gain supervision, not always once a month at the same time
Need to find a better word for model. Praxis? Practise?
Prepared by J. Elkington for Wananga Intelligentsia 2011

12. Mauri Ora – Pathway to Goal
I started with the end in mind
Chose topic in which I was already an insider
A structured thesis outline
I use folders to structure the thesis and sift information as I go
Life balance between pig and chicken
Ensure a structured thesis that outlines chapter numbers and titles, abstracts, word count and time frame for completion.
Balance life between ‘pig’ priorities for which I would give my ‘bacon’, for example, my marriage, children, mokopuna, my Heavenly Father and my LDS church standards and beliefs.
And ‘chicken’ priorities for which I would lay ‘eggs’, for example, work roles and responsibilities, community involvements, church work, hobbies, phd.
Prepared by J. Elkington for Wananga Intelligentsia 2011

13. References
Burr, V. (1999). Introduction to Social constructionism. Routledge: London. Crocket, K. (2004). Working on fault lines: A perspective on counselling supervision in NZ. Supervision conference: University of Auckland, NZ. Davys, A. (2005). At the Heart of the Matter – Culture as a Function of Supervision. Te Komako: Social Work Review, XVII, (1), p3 – 12. Elkington, J. (2001). My Journey to Social Constructionism. Unpublished Master’s Thesis, University of Waikato: Waikato, NZ. Mead, H.M. (2003). Tikanga Maori, Living by Maori Values. Huia Publishers: Wellington, Aotearoa/New Zealand. Pohatu, T.W. (2008). Takepū: Rethinking Research Approaches. Toroa-te-Nukuroa, Volume III, Te Wānanga o Aotearoa: Te Awamutu, NZ. ISSN Ruwhiu, L. (2004). Cultural Supervision: A Journey within to strengthen without – a whanau tautoko mahi experience. Supervision conference: University of Auckland, NZ. Walker, R. (1990). Ka Whawhai Tonu Matou: Struggle without end. Penguin Books (NZ) Ltd: Auckland, New Zealand. Walsh-Tapiata, W., & Webster, J. (2004). Do you have a supervision plan? Te Komako: Social Work Review, Winter issue, p15 – 19. Wepa, D. (2006). Cultural safety and the birth culture of Maori. Te Komako: Social Work Review, Hotoke Issue, p26 – 31.
Prepared by J. Elkington for Wananga Intelligentsia 2011