paki implication of biculturalism on supervision for social work
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By Dr Jacquelyn ElkingtonBSocSci, MCouns, RJ, DipAdultEd, SW Reg
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Ko Wai Au?
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Work places
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Introduction“PAKI” – A Cultural Tool for TransformationPast, Current and Preferred Supervision StoriesA Cultural Response to Influences on Social Work
Practices and Theory of SupervisionDefinitions Stories of Bi-Culturalism – Walker, BarlowValues Stories for Maori, for Pakeha - RitchieWhat is my/your Maori/Pakeha Bi-cultural ValueP?2 Ways to Flex our M/P Bi-cultural ValuePreference.Implications – Purakau, A Ki U, Kaupapa, Indigenous
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“PAKI”Cultural Tool for Transformation.
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“It is thus that I travel
the road, knowing that I am learning to be who I
am by relating
to what is my opposite…” Paulo Friere.
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What’s the Problem?
What’s the Solution?
Monk, G., Winslade, J., Crocket, K., Epston, D. (1997). Narrative Therapy in Practice. The Archaeology of Hope. Jossye-Bass Publishers: San Francisco, USA.
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Tangata Whenua Response.
Pohatu T.W. (2008).Takepū: Principled Approaches to Healthy Relationships. Proceedings of the Traditional Knowledge Conference: Te Tatau Pounamu: The Greenstone Door: University of Auckland, New Zealand. ISBN 0-9582610-8-3 3.
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Tangata Whenua Tool for Analysis. Initiation Representation Accountability Legitimisation BenefitsBishop, R., & Glynn, T. (1999).Culture Counts: Changing Power Relations in Education. The
Dunmore Printing Company Ltd: Palmerston North, NZ.
Mono-culturalism is violent and oppressive. (Ritchie, 1992). Mono-culturalism is the #1 cause of racial inequality in NZ. Mono-culturalism is the #1 cause for NO changes or
improvement in social ills of society today. Increasing stats.
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Biculturalism – Barlow, C. (1991)Maori – Indigenous people of New ZealandMaori – all things pure and naturalPakeha – foreigner or white New ZealanderPakeha - god-like people or supernatural beings,
term is used with respect vs fleaPakeha – original white immigrant settlers who
came from United KingdomPakeha – only white skinned foreignersIndigenous –dark-skinned foreigners called by the
country of their origin, Samoans, Fiji-Indians. (Saami, Irish)
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Biculturalism - Walker, R. (1990)Two cultures represented in the Treaty include Maori
people and the Crown (p 247).“Nationhood” (p286) talks about the fight between
Maori and government to close the gaps between well-being of “Maori people and the general population”.
“Partnership Response” policy is the affirmation of Government objectives.
Bi-Culturalism is the negotiation of Maori and Pakeha cultures to live side by side autonomously, without compromising values and beliefs of either culure, based on Te Tiriti partnership between Maori and the Crown.
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Value (Preferences) for MaoriRitchie, J. (1992). Becoming BiCultural. Huia Publishers:NZ
WhanaungatangaTo establish, maintain and
strengthen relationships
ManaakitangaFair distribution is based on need
determined by difference
WairuatangaAll things are spiritual in nature
RangatiratangaBirth lines and heritage
determine leaders
KotahitangaDifference is negotiated for
consensus
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Value (Preferences) for PakehaRitchie, J. (1992). Becoming BiCultural. Huia Publishers:NZ
IndividualismTo establish, maintain and
strengthen self
EgalitarianismFair distribution is based on being and having the same
Secular Materialism
All things are physical in nature
DemocratismElections determine leaders
MajoritarianismMajority rules with or without
consensus
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A Maori/Pakeha Bi-cultural Type Preference 4 A/NZ
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It is only the oppressed who, by freeing themselves, can free their oppressors.
The latter, as an oppressive class, can free neither others nor themselves.
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Whanaungatanga (Wha) Individualism (In) To establish, maintain
and strengthen relationships
• To establish, maintain and strengthen self
Manaakitanga (Ma) Egalitarianism (Eg)• Fair distribution is based
on need determined by difference
Fair distribution is based on being and having the same
Wairuatanga (Wai) Secular Materialism (Sec)• All things are spiritual in
nature All things are physical in
nature
Kotahitanga (Ko) Majoritarianism (Maj) Difference is negotiated
for consensus • Majority rules, with or
without consensus Rangatiratanga (Ranga) Democratism (D)
Birth lines and heritage determine leaders
Elections determine leaders
Your M/P Bi-cultural Type Preference:
M/P
Bi-C
ultu
ral T
ype
Pref
eren
ces
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Exercise: What is myM/P Bi-cultural Type Preference?Under pressure, budget, time and energy
constraints.What is my Maori/Pakeha Bi-Cultural Type
Preference?How do I know this?What is it about my M/P Bi-cultural Type
Preference that is surprising or interesting?Discuss with one other about their M/P Bi-
cultural Type Preference? For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 16
Whanaungatanga
Talk personTalk as an individualMake current living location connectionsDiscuss jobDiscuss role in the job
Individualism
Talk familyTalk as a collectiveMake whakapapa connectionsDiscuss role in the familyDiscuss marae affiliation
Flexing M/P Bi-cultural TP - 1
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Wairuatanga
Speak pay increaseTalk worldly riches and benefitsTalk degrees and qualifications
Material Secularism
Speak spiritual increaseTalk heavenly riches and benefitsTalk iwi accolades
Flexing M/P Bi-cultural TP - 2
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Kotahitanga
Speak percentagesTalk universal knowledgeSpecificities
Majoritarianism
Speak numbersTalk local knowledgeRelativities
Flexing M/P Bi-cultural TP - 3
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Manaakitanga
Equality basedCategorically
Egalitarianism
Needs basedWholistic
Flexing M/P Bi-cultural TP - 4
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Rangatiratanga
Based on political party loyaltyPolitical party protocolsMajority rulesStrength in numbersSpeak EnglishSpeak articles ToW
Democratism
Based on blood lineageIwi kawaConsensusRepresentationSpeak Te ReoSpeak principles ToW
Flexing M/P Bi-cultural TP - 5
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Conclusion
“It is essential that the oppressed wage the struggle ... resolved by the appearance of the new man: neither oppressor nor oppressed,
but man in the process of liberation.” Paulo Friere.
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P
A
K
I
References Barlow, C. (1991). Tikanga Whakaaro. Key Concepts in Māori Culture. Oxford
University Press: Australia. Elkington, J. (2013). Kaupapa Maori Supervision in Social Services and the
Implications of Culture for Wholistic Well-being. Unpublished PhD Thesis,Te Whare Wananga o Awanuiarangi, Whakatane, NZ.
Freire, P. (1972). Pedagogy of the Oppressed. Penguin Publishers: Harmondsworth. Freire, P. (1995). Pedagogy of Hope. Reliving Pedagogy of the Oppressed. New
York: Continuum Publishers: New York, USA. Pohatu, T. (2008). Takepu. Principled Approaches to Healthy Relationships.
Conference Proceedings: Te Tatau Pounamu, University of Auckland. Ritchie, J. (1992). Becoming Bicultural. Huia Publishers and Daphne Brasell
Associates Press: Wellington, New Zealand. Ritchie, J. & Ritchie, J. (1993). Violence in New Zealand. Huia Publishers: New
Zealand Walker, R. (1990). Ka Whawhai Tonu Mātou: Struggle without end. Penguin Books
(NZ) Ltd: Auckland, New Zealand.
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