1. Whanau Tautoko - A Maori Model of Supervision
Jacquelyn Elkington and Tuti Aranui
In collaboration with Te Whariki Tautoko Inc Soc
Supported by Faculty of Health, Arts and Social Sciences, Wintec
This presentation is about Whanau Tautoko – A Maori Supervision Model.
There are 14 slides which look briefly at:
how Whanau Tautoko came to be developed,
to whom it might be most useful,
the definition of Whanau Tautoko
The process of Whanau Tautoko
Its specifications
This model has been developed by Jacquelyn Elkington, Ngati Porou and Tuti Aranui, Ngati Maniapoto in collaboration with Te Whariki Tautoko Incorporated Society.
J. Elkington and T. Aranui

2. Acknowledgements & References
Te Whariki Tautoko participants at release of Supervision Package 2002 AGM
Te Whariki Tautoko participants at 2003 Conference, Te Kuiti
Taima Moeke-Pickering, Te Toi-a-Kiwa, Wintec
Trevor Wilson, Ngati Kuia
Te Whariki Tautoko participants at Wintec, 2004 Workshops
Barlow, C. (1991). Tikanga Whakaaro. Oxford University Press: Australia.
Barrett-Aranui, H. (1999). A Gossamer of Wisdom.
Durie, M. (1994). Whaiora. Maori Health Development. Oxford University Press, New Zealand.
Pere, R. (1999). Te Wheke.
It is important to acknowledge the whakapapa of Whanau Tautoko and its origins.
At the 2002 AGM a Supervision Package of 3 Kete were released and accepted by the membership of Te Whariki Tautoko Incorporated Society. Kete 1 contained Individual Contracts between practitioners and supervisors who came from the membership. Kete 2 contained Colleague Supervision offered to participants who attended TWT workshops. Kete 3 contained Agency Training for agencies and community organizations who wanted cultural supervision and training as required by the agency.
It was the Te Whariki Tautoko Conference held at Te Kuiti 2003 that a panel exercise and discussion facilitated by Taima Moeke-Pickering, Ngati Pukeko bought out some of the main issues facing Maori workers in social services. These issues became the drive, motivation and main ingredients of the model we have today. The issues were the following:
More and more counsellor and social worker graduates were requiring “appropriate guidance about cultural supervision”.
It was necessary “to look at supervision differently”
One to one supervision for Maori was not necessarily the most effective or most safe and yet this type was most imposed
Power relations between supervisor as expert and supervisee as non-expert, didn’t seem appropriate for some Maori, especially if supervisor was a non-Maori supervising about working with Maori
‘super’ ‘vision’ exists in the interaction of supervision between those in the relationship of supervision, but mainstream supervision often did not reflect this
A Maori model of Supervision based on principles of Kaupapa Maori was necessary for appropriate monitoring and developing of counselling and social work practice, by Maori with Maori.
Taima Moeke-Pickering, Ngati Pukeko, Msoc Sci, is Head of School, Te Toi-a-Kiwa, School of Maori, Pasifika and Indigenous Studies. As ex Chairperson of Te Whariki Tautoko and co-developer of the Bachelor of Applied Social Sciences degree delivered at Wintec, Taima has been a source of strength and support. Many of the Training Workshops run by Te Whariki Tautoko are held at Te Kaakano a te Kahu, G Block, Wintec, Waikato Campus, Hamilton.
Trevor Wilson, Ngati Kuia is Head of Maori Studies Department at the Nelson/Marlborough Polytechnic. Trevor also serves as a National Moderator with Te Kaiawhina Ahumahi. Trevor co-presented at the New Zealand Association of Counsellors Conference 2004 when Whanau Tautoko Maori Model of Supervision was introduced as a developing model. We acknowledge Trevor’s efforts to promote Kaupapa Maori and his support of the cause of Te Whariki Tautoko.
Since May 2003 Training Workshop, Te Whariki Tautoko have held Supervision sessions, then called Cultural Supervision, at every Training Workshop and Annual General Meetings since. Those sessions are numbered 9 to June AGM The sessions are now called Whanau Tautoko and are held on the Friday night of every workshop. They are an integral and compulsory part of our Workshops. So many thanks to those participants who attend, give feedback and have played a major role in the development of Whanau Tautoko – A Maori Model of Supervision.
J. Elkington and T. Aranui

3. J. Elkington and T. Aranui
Types of Supervision
One-to-one, peer, group
Clinical – Specific area
Religious – Specific religion
Cultural Consultation – Specific culture
Cultural Supervision – Limited in Te Reo, limited in knowledge of Tikanga, lack Treaty practice, educated in monoculture
The types of Supervision being offered currently are:
One to one – this is the one most funded and required by most professional bodies of counsellors
Peer and group supervision – is utilized often and regularly within agencies, I think its value is under rated because it doesn’t receive as much funding and doesn’t always fit the criteria of ‘professional supervision’
Religious supervision – for myself in particular, I tend to feel that this type of supervision is sought after to keep my religious beliefs in line with practice and to the forefront of options for personal strength and guidance
Cultural Consultation – unfortunately sometimes this is confused with cultural supervision but the two can be quite easily distinguished. Cultural consultation is consultation about a specific culture between one person who is not familiar with a culture and another person who is familiar. “Familiar” might be defined as ‘competently knowledgeable in the beliefs and practices of the culture’.
Cultural Supervision – Since 1985 when Te Reo Maori became an official language of New Zealand, with it, came a movement towards a bi-cultural country. It is important to understand and apply bi-culturalism to practice within social services for one, but not limited to one, reason. Problems and problem stories like what we talk about inside counselling relationships are multi-layered and multi-faceted, within multiple dimensions of complex environments. It stands to reason that solutions and solution stories are going to be multi-layered and multi-faceted as well. Monocultural beliefs of egalitarianism, essentialism and realism, Ritchie (1984), do not assist in the need to open up possibilities of expertise found in the person sharing the stories. So this type of supervision is necessary for people ‘bound’ and limited in monocultural education. They may also be closed or limited in Te Reo, closed or limited in knowledge of Tikanga Maori, closed or limited in experience of Treaty of Waitangi practice and/or closed to Maori as Treaty partners.
It is my belief that monoculturalists who claim to be multiculturalists and minimise or ignore the importance of biculturalism, are actually not appreciative of diversity or difference at all. They hide behind multiculturalism to avoid sharing power in a bicultural partnership and instead find other cultures they can easily dominate. This is often due to the fact that Indigenous people, or Maori in the case of Aotearoa, are resisting the power and oppression of the dominant monoculture.
Hence, Cultural Supervision is about educating the monoculture to examine their own culture, their beliefs and values, the impacts of these on relationships with the indigenous and how this impacts their practise with indigenous and non-indigenous.
J. Elkington and T. Aranui

4. J. Elkington and T. Aranui
Overview
Whanau Tautoko is a Supervision Model intended for use by practitioners and workers within Counselling or social services.
It has been developed by Maori, for Maori, with Maori, and solves the problem of lack, or limited choice, of bi-cultural models of supervision offered currently.
J. Elkington and T. Aranui

5. J. Elkington and T. Aranui
Criteria
Whanau Tautoko is specifically aimed at accommodating professionals in social services who are:
Competent in Te Reo
Competent in the knowledge of Kaupapa Maori
Experienced in Treaty practice
Have a Bicultural education
Whanau Tautoko is for those already bicultural in attitude and belief. They have an understanding of their connections with the Atua, land, whanau, hapu, iwi, that is their culture and their beliefs and values. They also understand the impacts of monoculture on their education, political systems, social systems and economy. They are usually competent in Te Reo, competent in the knowledge of Kaupapa Maori, experienced in Treaty practice and have a bicultural education or appreciation of difference.
J. Elkington and T. Aranui

6. What Whanau Tautoko Is Not
Crash course in Te Reo
Crash course in Tikanga
Treaty of Waitangi workshop
De-colonization workshop
Novelty trip to a Marae
Place to find complex answers, in fifty minutes, to an individuals problems which affects a whole whanau and the multi-dimensional dynamics that are associated with that
However, this may be cultural supervision for immigrant counsellors, student counsellors or mainstream practitioners.
J. Elkington and T. Aranui

7. Definition of Whanau Tautoko
Whanau Tautoko nurtures the holistic gift of working compassionately with whanau, by connecting values of Kaupapa Maori to effective counselling practice
Notice the word ‘whanau’ is used to represent individuals, because individuals are not considered in isolation from whanau both living and dead. The word whanau is also used to represent hapu and iwi, of all cultures, however acknowledging the significance of tangata whenua and its role in the Treaty partnership.
J. Elkington and T. Aranui

8. Values of Whanau Tautoko
Tika – Correctness
Mana – Uniqueness
Tapu – Sacredness
Noa – Freedom to be
Ihi – Worth
Aroha – Deep respect
Wero - Challenge
Tuti to speak to.
J. Elkington and T. Aranui

9. Process of Whanau Tautoko
Given by Kaumatua and experienced facilitators
Unique in fostering ethics before practice, other models might focus on practice before ethics
Implemented in two phases: Timatanga and Aata Haere
Underpinned by the skills of titiro, whakarongo and korero
J. Elkington and T. Aranui

10. J. Elkington and T. Aranui
Timatanga
Karakia – to invite the Atua
Mihimihi – to acknowledge
Whakawhanaungatanga – to introduce
Tikanga – to identify values
Mahi tahi – to make meaning
Whakatau – to share meaning
Karakia – to invite the Atua to assist in the process of supervision, after all, He is the one with ‘super’ vision in omniscience and omnipotence, that is all seeing, all powerful and all knowing
Mihimihi – to acknowledge each other, the roles we play in the universe, the community, as practitioners, our roles in the process, to acknowledge the issues of practice that we bring
Whakawhanaungatanga – to introduce ourselves to each other, to the day, to the process, and to the practice issues we bring
Tikanga – to identify values of the process considered important in the relationships of those working within social services, but not being limited either to only these values, Tika, Mana, Tapu, Noa, Ihi
Mahi tahi – to make personal and professional meaning of the values, both individually and collectively as people, and individually and collectively as values. Second level includes the questions we ask as supervisors to the meanings that practitioners make of their practice issue.
Whakatau – to share meaning to give voice to the complex dimensions of each value, to appreciate diversity of meanings, to recognize each other’s difference and uniqueness in defining the values and then how these definitions might relate to the practice issue.
J. Elkington and T. Aranui

11. J. Elkington and T. Aranui
Aata Haere
Aata Whakaahua – to specify
Aata Toroa – to explore
Aata Whakaritea – to decide
Aata Whakakoia – to align
Aata Whakauu – to affirm
Karakia – to praise
Aata Whakaahui – to specify the practice issue
Aata Toroa – to explore length, breadth and depth of the practice issue, to explore options and strategies to counteract the problem story, that is searching for the preferred story
Aata Whakaritea – to decide upon which parts of the preferred story to implement, or how several options can be blended to make for effective resolve
Aata Whakakoia – to align the options or blended preferred story with the personal and professional meanings of the values
Aata Whakauu –to affirm by majority, not consensus because consensus doesn’t allow for acceptance of difference, that the practise options are in line with the values. Kaumatua to give overall approval and acceptance.
Karakia – to praise the Spiritual guidance, to praise the manaaki of our hosts, to praise the Atua for the values from whence they come.
J. Elkington and T. Aranui

12. J. Elkington and T. Aranui
Applications
Whanau Tautoko can be used by counselling agencies, social services, psychologists, whanau for supervision
Whanau Tautoko can be adapted to resolve conflicts or where there is a need to examine a questionable action, behavior or belief, and for nurturing Tikanga Maori in practice
J. Elkington and T. Aranui

13. J. Elkington and T. Aranui
Specifications
Whanau Tautoko is offered by Te Whariki Tautoko Incorporated Society and can be accessed in the following ways:
As registered members – ($50 at present)
As workshop participants – (Koha to $100)
As workers in social services who meet the criteria
Forms available on the web or write to The Secretary, PO Box 1428, Hamilton or
Authors can be given feedback at or
J. Elkington and T. Aranui

14. J. Elkington and T. Aranui
Conclusion
Complete an Evaluation Form
Questions and Comments Forum
Sign the Guest List
Take a Handout
Help yourself to a Sweet
J. Elkington and T. Aranui