1. 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 October 2011

2. 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

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

4. Tōku Taua, me tōku Hākui

5. 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

6. 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)

7. ….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)

8. 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

9. 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?

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

11. 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

12. 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

13. Policy, practice, and evidence
Consider the following:
What informs policy? (Knowledge, worldview perspectives, evidence....)
What informs practice? (Knowledge, worldview perspectives, evidence....)
What constitutes evidence?

14. 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

15. 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

16. 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)

17. 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.)

18. 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.)

19. 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

20. The Cultural Competency Continuum1
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.

21. 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

22. 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

23. 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

24. 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

25. Culturally Responsive practice....
Cultural safety: tamaiti and whānau
Cultural competency: practitioner
CULTURALLY RESPONSIVE provision

26. Research
Practitioner skills & knowledge
Whānau wisdom & values

27. ‘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

28. 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

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

30. 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

31. Introducing four pathways to bicultural practice

32. 1. Whāinga
Waharoa

33. 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?

34. Te Tekoteko
2. Kanohi Kitea
1. Whāinga

35. 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.

36. 3. Karakia
Koruru
2. Kanohi Kitea
1. Whāinga

37. 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.

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

39. 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.

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

41. 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.

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

43. 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.

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

45. 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.

46. 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

47. 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.

48. 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

49. 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.

50. 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

51. 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.

52. 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

53. 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.

54. 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

55. 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.

56. 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

57. 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.

58. 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

59. 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.

60. Using the three treaty principles as foundational constructs to guide practice
PARTNERSHIP:
PROTECTION:
PARTICIPATION:

61. 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

62. 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

63. 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

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

65. 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

67. 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

70. 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.

71. 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

72. Waipuna
Hohepa
Mateio

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