Met Rep Heorangahapori 2011

8/11/2019 Met Rep Heorangahapori 2011

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HE RANGAHAPORI

A model for raising Moricommunity wellbeing


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The Mori Economic Taskforce thanks Te Rp Pakihi for their work in preparing this report.

The authors would like to thank the individuals and organisations that generously gave their time

to this project.

In particular, our appreciation goes to the Emeritus Professor Whatarangi Winiata and Dr

Anthony Cole of Te Wnanga o Raukawa for their contributions to the He Oranga Hapori project.

Further we acknowledge the efforts of the project team who participated in surveying, analysis

and report preparation: Linda Pene, Dylan Constantine, Samantha Morrell, Natalie Pene, and

Darren Luke.

Our gratitude goes to the Te Papaioea and Te Aho communities that gave so willingly and openly

to the study. We also thank Shane Royal who as the Te Aho coordinator provided a good deal of

the background material for the case study.

Finally the team wishes to acknowledge the support of the Mori Economic Taskforce chaired by

the Minister of Mori Affairs, Hon Dr Pita Sharples.

The sponsor of this project, Te Rp Pakihi, has made every effort to ensure that the information

in this report is reliable but makes no guarantee of its accuracy or completeness and does not

accept any liability for any errors. The research undertaken reflects circumstances as understood

by the authors in November 2010.

The information and the opinions contained in this report are not intended to be used as a

basis for commercial decisions and the Taskforce accepts no liability for any decisions made as

a consequence of them. The authors may change, add to, delete from, or otherwise amend the

content of this report at any time without notice.

The material contained in this report is subject to copyright protection unless otherwise

indicated. The copyright material may be reproduced free of charge in any format or media

without requiring specific permission. Where the material is published or issued to others,

the source and copyright status should be acknowledged. Permission to reproduce copyright

protected material does not extend to any material in this report that is identified as being the

copyright of a third party. Authorisation to reproduce such material should be obtained from the

copyright holders.


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References & Appendices

References

Appendix 1: Background information and data

Appendix 2: Statements of Mori wellbeing

Appendix 3: Worksheet for the growth and growth quality score calculation

Appendix 4: Worksheet for the relationship and relationship quality score calculation

Appendix 5: Table 7 : Statements of Mori Wellbeing and associated kaupapa tuku iho

Appendix 6(a): Te Aho Quarterly Report

Appendix 6(b): Statements of Mori Wellbeing and associated kaupapa tuku iho

Appendix 7: Te Aho community and arrangements

Appendix 8: Potential for Manawatu groups to raise Mori community wellbeing

Appendix 9: Potential means to monitor and measure displays of tikanga

Appendix 10: Worksheet for the Te Papaioea Study

Appendix 11: QuickStats About Manawatu District

Appendix 12: QuickStats About Palmerston North City

Appendix 13: QuickStats About Horowhenua District

Appendix 14: QuickStats About Kapiti Coast District

Appendix 15: QuickStats About Porirua City

He Oranga Hapori: Glossary


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Whereas Mori are determined to survive as a people;

Whereas survival as a people will be happening when communities

of Mori find the expression of kaupapa tuku iho uplifting,

rewarding and preferred;

Whereas it is possible to actively pursue the expression of kaupapa

tuku iho through tikanga selected by the community; and

Whereas the pursuit of tikanga can be planned and results measured;THEN,

the wellness of Mori communities can be measured by identifying

the preferred tikanga of the community and measuring the levels

at which these tikanga are displayed.

This statement was developed by members of the He Oranga Hapori study group following a

series of focus group sessions to discuss how he kkano i ruia mai i Rangitea can contribute to

their survival as a people; and how he kkano will know that this is happening.

He Oranga Hapori is a term used at Te Wnanga o Raukawa5to describe Community Wellbeing

or Mori Economics and is defined as the management of the resources, systems, rules

and behaviours in a Mori society that contribute to the wellbeing of the people and the

environment using a wholistic6approach.

In this study Mori wellbeing is defined as a Mori state of being that is characterised by the

abundant expression of kaupapa. This state is described in the following narrative, developed by

the Kapiti and Horowhenua community during their pilot.

Once upon a time, in the not too distant future you will drive over the Pukerua Bay hill and see

across to Kapiti Island; shimmering like a jewel in the sea. As you look directly below you on the

left in the harbour, youll see a Ngti Toarangatira whnau gathering shellfish at the beach.

Up to her ankles in the water and with her youngest mokopuna holding the kete, a kuia prises

paua from the rock with her knife and monitors her nephews catch as he fishes koura from

the rock pools. She hears her daughters singing behind her as they gather harakeke and pngao

from the hillside, and she smiles satisfied that they will weave knae to hold their dinner

tonight. The smoke from the fire wafts past her as her son feeds the flames and places parcels

of kai within the embers to cook; just as his father had done for years. She wonders where

her tane is and spies him on the top of the hill with three of his eldest grandsons. From their

silhouettes she can see him pointing to the island, to the hill tops, to the rivers and she knows

he is teaching them whakapapa, describing the history of this whenua and the role their tpuna

have played in developing this land. Shes secure in the knowledge that the natural resources

are healthy, that her whnau are knowledgeable, self suff icient and that thanks to Mori having

tino rangatiratanga over taonga tuku iho, all is well in her natural world.

Lets leave this Ngti Toarangatira whnau and head north... to where the people of Te Ati Awa

5 A Mori centre of higher learning based attaki delivering 14 undergraduate and 8postgraduate and programmes.

6 A wholistic approach where the sum ismore than the total of the parts.


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ki Whakarongotai are gathering at the marae. The Kaunihera Kaumtua has called a wnanga

whakapapa for the iwi. They sit at the front of the house proud of their sons and daughtersthat are confidently completing the protocols of powhiri. The smells from the kitchen are

enticing the people as the f inal waiata are sung by the crowd that has gathered. Despite the

rain and cold wind, the wharenui is warm and dry. Following the karakia, the marae committee

congratulates the tamariki who won the local te reo competition and are off to the regionals

next week escorted by their kura kaupapa. The iwi have been fundraising and are able to

provide transport for the three local kura to go. Through the days activities of mteatea, mau

rkau, carving, weaving, preparation of rongoa and kai; whakapapa is taught, whanaungatanga

is encouraged, the kaumtua are engaged in decision making and learning. In these ways the

marae expresses kaupapa abundantly. We travel to the north again and we cross the mighty

taki River! Where the tuna swim from bank to bank feeding and to the place where Te

Wnanga o Raukawa helps us to see the world through Mori eyes.

Travelling through town we know that many of the buildings are owned by Raukawa and that

the shopkeepers are Mori - we know this because the signage is in te reo, and people greet us

with kia ora. Groups of rangatahi are on the street, and are campaigning for their whanaunga

who is standing for election as a Mori Party candidate. Arriving at the Wnanga, we see the

wharekai is full of students flowing out onto the courtyard for their dinner. The local Mori

business network is hosting the International Business Networks in the conference centre;

the conference is exploring how the inherited values of indigenous peoples can be a bridge

between the Pkeh cultures of the two or more countries. Whakatupu mtauranga is active

and returning benefits to the people, Mori are hosting events of international significance,

pkengatanga is growing and Mori are expressing their tino rangatiratanga.

In the great Horowhenua, the local Mayor is holding his Council meeting at Kawiu Marae. His

Muapoko whnau attend in support, and thanks to his skilful oratory the resolutions are

passed unchallenged. They are keen to finish early to attend the national Mori business awards

being held tonight in town. Mori are involved and influencing community directions and

celebrating Te Ao Mori events, relationships between Mori and others are strong.

Under the windmill in Foxton, above the whispering harakeke you can hear the Chairman of

the Foxton River group recite his whakapapa to Ngti Kahungunu. He is hosting the local

tautangata Mori association and is happy that he and thousands of Mori from other iwi

are supporting the tangatawhenua, and being supported as they seek to make their own

contributions to this wonderful place they now call another home.

Te kkano i ruia mai i Rangitea, also known as the Mori people of Aotearoa New Zealand,

have flirted with physical extinction. Their adventures around Polynesia required them to adapt

to different environmental conditions for their survival. Their arrival on the islands of Aotearoa

and the shaping of their world view to explain and understand their discoveries here proved

successful. Their observations of these as explanations of their new homeland were conducive

with good health, population growth and refinement of the mtauranga continuum with whichthey arrived on these shores.

Following the arrivals of James Cook and the large numbers who were attracted to these islands

7 In the event of cultural decline, the

threshold is the point beyond which thereis no return.


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following his visits, the survival of Mori as a people became less certain. Their physical survival

was threatened following the signing of Te Tiriti o Waitangi in 1840. By the mid 1890s, the Moripopulation had fallen to 42,000 from the estimated 90,000 in 1840. Disappearance was predicted;

the designers of public health policy preached the smoothing of the pillow of a dying race.

Exactly the reverse occurred. The population of Te kkano i ruia mai i Rangitea multiplied 15

times to 600,000 as we entered the 21st century. Physical survival is now assured. Survival as a

people is not.

Mori will be surviving when a large and growing number of Te kkano i ruia mai i Rangitea are

living according to kaupapa tuku iho (inherited values) and tikanga (ways of expressing these

values) that distinguish Mori in the global cultural mosaic.

In 1835, 60 years after Cook they declared to the world their independence; five years later they

built on this with Te Tiriti o Waitangi. In 1858 the Kingitanga was established and in 1868 Moritook up representation in Parliament. Since then there has been a re-emergence of Mori socio-

political bodies, Mori religious bodies, Mori educational institutions, Mori sports bodies across

many codes, Mori regional and national cultural festivals, Mori broadcasting organisations and

so on. These examples of Mori responses to the approaching cultural threshold are affirmations

that Mori are determined to maximise their chances of survival and enrich their distinctive

worldviews.

It is important to understand there are two streams of knowledge that influence our current

thinking and behaviours in Aotearoa - western science epistemology and the Mtauranga Moricontinuum. In the former, there is no place for the kaupapa and tikanga framework to explain

Mori behaviour.

Fundamental aspects of western science epistemology derive from the work of Galileo articulated

in the 16th century.

European scholars used mathematics to describe and explain the workings of the physical

world. They insisted on the physical truth of their mathematically derived explanations, and they

searched for physical causes to account for the mathematics.

Galileo Galilei8

was a chief architect of this thinking. An Italian physicist , mathematician,astronomer, and philosopher he played a major role in the Scientific Revolution9. Galileo made

original contributions to the science of motion through an innovative combination of experiment

and mathematics. Albert Einstein referred to him as the Father of modern science.10

Galileo was perhaps the first to clearly state that the laws of nature were mathematical. More

typical of science at the time were qualitative studies11. His mathematical analyses are a further

development of a tradition employed by late scholastic natural philosophers.

Though he tried to remain loyal to the Catholic Church, his adherence to experimental results

and their most honest interpretation led to a rejection of blind allegiance to authority, both

philosophical and religious, in matters of science. This aided the separation of science from both

philosophy and religion; a major change in human thought patterns. Concurrently, on the otherside of the globe, tpuna Mori were shaping their own worldviews in which kaupapa tuku iho

would fill distinctive roles.

8 15 February 1564 8 January 1642.9 5th - 16th century.

10 Einstein (1954, p.271). Propositionsarrived at by purely logical means arecompletely empty as regards reality.Because Galileo realised this, andparticularly because he drummed it intothe scientific world, he is the fatherof modern physicsindeed, of modernscience altogether.

11 Qualitative researchers aim to gatheran in-depth understanding of humanbehaviour and the reasons that governsuch behaviour. The qualitative methodinvestigates the whyand howof decisionmaking, not just what, where, when.Hence, smaller but focused samples are

more often needed, rather than largesamples.


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By the standards of his time, Galileo was often willing to change his views in accordance with

observation. In order to perform his experiments, Galileo had to set up standards of lengthand time, so that measurements made on different days and in different laboratories, could be

compared in a fashion that could be repeatedly duplicated. This provided a reliable foundation

on which to confirm mathematical laws using inductive reasoning.

In the course of their isolation over a period of nearly 1350 years Mori12emerged with their

own view of the world. In the absence of any contact with peoples of different cultures, Mori

developed distinctive understandings of the world they occupied. Tpuna Mori used their

intellectual knowledge to name and categorise hundreds of plants and species of insects, birds

and animals in Aotearoa New Zealand.

Our understanding of Mori society sits within the mtauranga continuum that has evolved over

the centuries and is encapsulated in the comprehensive definition of the world view offered by

the late Reverend Mori Marsden.

Priest and philosopher, Rev Marsden left for our contemplation the following statement on

worldview:

Cultures pattern perceptions of reality into conceptualisations of what they perceive

reality to be; of what is to be regarded as actual, probable, possible or impossible. These

conceptualisations formed what is termed the world view of a culture. The World (sic) view

is the central systemisation of conceptions of reality to which members of its culture assent

and from which stems their value system. The world view lies at the very heart of the culture,

touching, interacting with and strongly influencing every aspect of the culture.13

He complemented this with the following:

(T)he Mori does not and never has accepted the mechanistic view of the universe which

regards it as a closed system into which nothing can impinge from without.14

This comment appears to be addressing the approach of Galileo to the exclusion of cultural

variables; suggesting that rather than falling captive to the logic of exclusion where there is no

place for kaupapa tuku iho, Mori call upon the logic of inclusion.

A consequence of Mori refusal to accept the mechanistic view of the universe as described by

Rev Marsden is that this logic places Mori society in a position where multiple and alternative

perceptions can be not only entertained but respected. The logic of inclusion emerges.

Despite the fact that tpuna Mori developed complicated religious beliefs and comprehensive

values systems, there is no Mori word for what we now describe as economics or the economy.

We understand that economics is a system of management that provides governments and

others with a framework to manage society.

There would be little argument from Mori whether they are representing whnau, hap, iwi or

some other rp Mori that their people are their wealth. Whilst the accumulation of individual

wealth is a primary motivator of western economics; the health and wellbeing of their people is

the compelling factor in Te Ao Mori.

The following statement is as true today as it was when Professor Winiata said it at a National

Library seminar in Wellington over a decade ago.15

12 Durie, Mason (2003) Launching MoriFuturesp14 Regarding the settlementof these islands, there is DNA and otherevidence that a significant colony ofMori settlers was firmly established someeight hundred or so years ago. by 1200AD.

13 Royal, Te Ahukaramu (2003) The WovenUniverse: Selected Writings of Rev, Mori

Marsden, pp177-178.

14 Royal, p178.

15 Whatarangi Winiata, Perspect ives onPartnerships National Library of New

Zealand Treaty of Waitangi Seminar,Wellington Feb 1999.


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Aotearoa New Zealand has a dual economy. There is the Mori economy; there is the western

economy. The unemployment experience, the level of training, the age distribution, the healthexperience, the housing condition, the degree of diversification and liquidity of the asset

base and so on are quite different between the two economies. Each economy requires quite

different prescriptions to prosper.

The prescriptions of the Mori economy maintain that Mori will behave in one of two ways,

they will:

(a) strive to maximise financial returns subject to the expression of kaupapa tuku iho; or

(b) seek to maximise the expression of kaupapa tuku iho subject to financial requirements.

Governments, economists and economic development groups manage community wellbeing with

economic indicators that reflect what the national economy requires to prosper. That is:

Gross Domestic Product (GDP) market value of all goods and services made within a year;

number of business units the ability to generate goods and services;

industry and sector activity who and how money is generated;

number of car registrations consumption of goods and services;

balance of trade the difference between how much we import and export;

building consent numbers an indication of market demand for construction activities;

occupancy rates in tourism money brought into the local economy; and

retail sales figures consumption rates.

The saying money makes the world go round comes to mind because thats exactly what these

indicators are measuring - money movements within a community, region or nation. Money

is the form of measurement or unit-of-account used by the western theory of economics to

measure the wealth of regions and nations.

GDP refers to the total market value of goods and services produced within a given period in

a country. It is often used as a monetary or economic measure of a countrys performance

in production over a given period. For example, an increase in GDP is celebrated as a sign of

economic progress.

Clearly, GDP is essentially a measure of economic progress because it can capture only

production or consumption of goods and services during a period of time. Hence, non-market

activities such as volunteer or unpaid work, externalities such as pollution caused in the process

of production, loss of leisure or family time due to extra hours of work done, the time spent

doing volunteer or community work and so on are not accounted for in GDP calculations.

In order to challenge effectively the mistaken assumption that economic growth necessarily

makes us better off; the new measures must go beyond adding indicators to create a new

economic accounting system that includes social and environmental benefits and costs. GDP-

based measures of progress are challenged on the grounds that they:

count the depletion of a countrys natural wealth as if it were economic gain;

make no qualitative distinctions, so that crime, sickness, accidents, pollution, disasters, war

and other liabilities may spur economic growth and contribute to progress; exclude thevalue of unpaid voluntary and household work;

ignore the value of free time, leading to the anomaly that overwork and stress spur

economic growth and are therefore mistakenly counted as signs of progress; and


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fail to account for equity and distributional issues.

It is argued that an indicator and accounting framework that explicitly values natural, human

and social capital in addition to produced capital can help overcome these major flaws.

The GPI is a concept that is becoming increasingly popular worldwide as a measure of human

welfare.16 Over the past decade the GPI has been promoted internationally as an alternative to

the GDP measure. Like GDP, the GPI is a measure of economic progress. The difference is that GPI

also takes into account social and environmental costs as well as the benefits of growth.

The concept has been around for some time now, both here and abroad. It emerged in response

to perceived shortcomings of the GDP as a measure of societal and environmental wellbeing.

As discussed previously, GDP simply measures the market value of all final goods and services

made within the borders of a community or nation in a year. It will note an oil spill as a benef it

because work is created as a result of the clean up. In the GPI the environmental and societal

costs of an oil spill are subtracted from the economic benefits.

It must be recognised that GDP was not designed to measure social wellbeing and is incapable

of assessing quality of life. GDP must be relegated to the purpose for which it was originally

designed as a simple quantitative measure of the size of the economy.

The capital accounting model adopted by GPI recognises that a societys actual assets and

wealth transcend the produced and financial capital that are accounted for in conventional

economic statistics.17 A societys total wealth also includes:

natural resources water, forests, soils, fish stocks, minerals; human resources health,

education, skills and time of its population;

social resources its communities and networks of organisations, associations and formal

and informal bonds that enable its citizens to act in concert; and

cultural resources sets of values, history, traditions and behaviours that link a specific

group of people together.

From the perspective of a capital approach, natural, human, social and cultural capital are

subject to depreciation, just like the plant and equipment of factories. They require periodic

re-investment to maintain and enhance their value.

Depreciation of all forms of capital can occur in two forms through quantitative depletionand through qualitative degradation, both of which in turn may affect economic productivity.

In theory, at least, and increasingly in practice, depreciation of all these forms of capital

is measurable and, in many cases, quantifiable. Such measures allow assessment of new

investment needs, which then allow estimates of projected rates of return on investment.

This approach, therefore, has the advantage of allowing policy makers to assess the potential

long-term returns on investment in all these forms of capital, and thus to compare alternative

interventions with a view to achieving the best results.

A Mori perspective was expressed in Te Tiriti o Waitangi through its reference to taonga in

Article 2. The definitions of taonga are broader than those that appear in the previous list, and

include resources that are both tangible and intangible in nature. They are recorded as ...te

tino rangatiratanga o o rtou wenua, o rtou kainga me o rtou taonga katoa...which may betranslated as the unqualified exercise of their chieftainship over their lands, over their villages,

and over their treasures all.18

16 Auckland Regional Council, A GenuineProgress Indicator for the Auckland region,2009.

17 Coleman, R, The Nova Scotia GenuineProgress Index: Insights for New Zealand(2004)

18 Translation by IH Kawharu in Kawharu (ed)Waitangi: Maori & Pakeha Perspectives of

the Treaty of Waitangi(1989) Appendix, pp319-321.


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Mana is formed around the success with which a person or rp is perceived to be managing

their affairs and their observed willingness and ability to express manaakitanga. Mana-a-iwi or

more generally mana-a-rp is the principal currency of rp tuku iho and this includes, but is

not limited to, financial transactions.19

Mana is the commodity and the accumulation of mana is the means that determines ones value

within that society. Mana is attributed to a person or rp based on their expression of kaupapa

or their practice of mana enhancing behaviours that provides for the management of the

resources, systems, rules, and behaviours within the Mori economy.

In order to capture this thought, consider the following. The western economic model dictates

that monetary price is the form of currency used in the market. Prices are exclusively determined

by two values (supply and demand). By contrast, in Te Ao Mori, we need to include many values

(multiple expressions of a multitude of kaupapa) in the assessment of mana.

It is the tikanga that tpuna Mori developed as expressions of kaupapa tuku iho and passed

onto this generation that has ensured our survival as a people thus far. We must rise to the

challenge and ensure that our contributions add to the distinctiveness of he kkano i ruia mai i

Rangitea within the global community.

19 Winiata, Cook & Luke, Iwi

Entrepreneurship: an Exploration (2009)p5.


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Kaupapa tuku iho are values inherited from tpuna Mori. The processes we follow as part of the

implementation or expression of kaupapa we know as tikanga. In this report we define tikanga

as the policies, practices and organisational arrangements associated with the expression of

kaupapa tuku iho.

The choice of kaupapa is for the organisation to decide. Te Wnanga o Raukawa, after operating,

implicitly and informally, within kaupapa Mori for 20 years, chose to give more formality to

the process. The selection of the 10 kaupapa emerged from ongoing discussions with kaihaut; 20

kaumtua,21staff; and with members of Te Manawhakahaere.22These are 10 kaupapa tuku iho

we would rather have expressed than not expressed. 23

KAUPAPA BRIEF DESCRIPTION24

Kaitiakitanga Caring for creation including natural resources, inherited treasures, otherforms of wealth and communities, including Mori as a people

Kotahitanga Pursuing a unity of purpose and direction where all are able and encouraged

to contribute

Manaakitanga Behaviour featuring generosity, care, respect and reciprocity toward others25

Pkengatanga Processing knowledge creation, dissemination and maintenance that leads toscholarship and contributes to the mtaurangs (knowledge) continuum of Mori

Rangatiratanga Reflecting chiefly attributes, seen as walking the talk, integrity, humilityand honesty

Whanaungatanga Expressing relationships built on common ancestry and featuringinterdependence, reciprocal obligations, support and guidance within rptuku iho26

Whakapapa The inter-relationships of all living things by virtue of descent fromPapatanuku and Ranginui.

Wairuatanga The recognition of the intimate spiritual connections that link atua,humankind and nature in the past, present and future.

Te reo The acknowledgement that the preservation of te reo is crucial to our survivalas Mori; the responsibility to ensure the transmission of te reo to futuregenerations.

kaiptanga The importance of trangawaewae, a place where one belongs, feels valuedand is able to contribute.

The choice was made from the many kaupapa derived from the Mori worldview as it evolved

during the millennium of isolation; and when Mori survived and flourished a worldview thatwas pure and unspoiled by the thoughts and ideas of others. These kaupapa tuku iho continue to

be part of Mori life 250 years later.

20 Academic and administrative directors .

21 Elders who are known for their scholarship.

22 Council of Te Wnanga o Raukawa.

23 A value is something one would ratherhave than not have.

24 Prepared by Pakake Winiata, Te Wnanga oRaukawa.

25 Petrie, Hazel, (2003) Chiefs of Industry,p176.

26 Whakapapa based entities, whnau, hapand iwi.


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Whnau members are expected to reciprocate by contributing skills, labour or goods to the

whnau and hap resource base. Kaupapa such as kotahitanga, manaakitanga, wairuatanga,whakapapa and whanaungatanga place rights and responsibilities on Mori to care for each

other and work together for the greater good of whnau, hap iwi and the society they live in.

Consequently, the expression of kaupapa designed to contribute to the wellbeing of the whnau

is a factor in fulfilling obligations to the whnau.

Other kaupapa including kaitiakitanga, pkengatanga, te reo and rangatiratanga place

obligations on Mori to care for, protect, and manage other things such as natural resources,

the language, knowledge, and Te Ao Mori as a whole. The expressions of kaupapa allow

Mori individuals to contribute to the wellbeing of whnau and hap and are rewarded by

social approval, honour, respect and esteem. These expressions are mana enhancing, and their

expression through tikanga contributes to the survival of Mori as a people.

The economy of Mori prior to settlement by other people has been previously described

as a subsistence economy. It was very closely linked to the natural world and provided the

environment in which enough food is grown, hunted or gathered to provide for the people. One

tikanga of the time was that a surplus was only grown if a community desired or needed to trade

with neighbouring communities.

Within the trade element where as an example, coastal iwi trade fish with inland iwi for

vegetables; are expressions of manaakitanga in the context of reciprocal exchanges. In these

trading tikanga, the notion of economics is contained within the many and varied concepts of

manaakitanga.

The true foundation of Mori economics is the reciprocal exchange of kaupapa that are mana

enhancing and contribute to the wellbeing of the whnau, hap and iwi. This poses the question,

How do you measure Mori community wellbeing?

To fully answer the question above many things must be considered including choice of

indicators, how measurements are made, how often and how the information is presented. All

of the above implies an understanding of what Mori community wellbeing is and how it can be

effectively measured.

The tikanga (policies, processes and arrangements) used to manage a Mori communitys

wellbeing are developed using a selection of indicators or statements of wellbeing. This is best

arrived at by the community in question.

Kaupapa and tikanga should provide appropriate indicators to measure Mori community

wellbeing. The He Oranga Hapori study asked 25 individuals to consider the question what

do you look for to know that your Mori community is doing well? In conjunction with that

question, participants were asked to decide which of the 10 kaupapa tuku iho derived from

the 10 guiding kaupapa of Te Wnanga o Raukawa32were being expressed in the activity. The

resulting contributions were not filtered or edited.

32 For example, at Te Wnanga-o-Raukawaa small number of financial tikangaare employed under the kaupapa

kaitiakitanga to guide the financialmanagement of the institution.


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Within a month, these individuals had contributed 91 indicators under the different kaupapa.

The indicators are illustrated in Table 2. Again it is important to note that these indicators havenot been edited in their phrasing or deciding which kaupapa were being expressed.

Whakapapa Whanaungatanga

Hap and iwi registers Sense of community

Hui a tau attendances Communication streams with whnau abroad,or living away

Inter iwi activities (events, planning, JVs) Hui and noho with other indigenous groups

Iwi Asset Base (value & make up) Newsletters and websites for whnau away

from home

Kaumtua noho

Whakapapa hikoi/haerenga

Rangatahi at the marae

We like each other!

No whnau politics, its all about the hap

Family reunions

Tuakana/teina relationships intact

Wairuatanga Kaitiakitanga

Physical state of marae Tino rangatira over taonga

Local waiata and stories shared Business survival rates

Annual marae revenue Settlements secure and growing

Sunday School programmes Inter-generational wealth assured

We have our own waiata Whnau are healthy

Taiaha lessons Rahui are respected by all

Matariki & other events celebrated Retirement strategies and succession planning

Weavers, taiaha, speakers, singers, fishers, kai

gatherers, cooks aplenty!

Long term planning on marae

Physical & mental wellbeing


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Likewise, we look at how growth in the expression of individual kaupapa and or tikanga

on the part of a Mori community does not reflect the full range of influences (positive ornegative) this growth has had on the expression of other kaupapa and tikanga. For example, the

community might experience growth in the area of pukengtanga. While this is a good outcome

as far as it goes, the measurement of the expression of pukengtanga alone may fail to reveal

how the hours of study required to achieve this result led to a decline in the expression of

whanaungatanga. In net terms, this would not be a desirable outcome.

Thus the GPI method focuses our attention not on the growth indicator, but on the question of

just how we grew. A worked example of a simple non-financial accounting method can be used

to explore Mori community wellbeing from a Mori worldview in which kaupapa tuku iho are

the guiding values.

The study explores a way to assess the amount and quality of kaupapa expression by he hapori.

To assess the wellbeing of a Mori community, it is necessary to look at the expression of

kaupapa tuku iho with tikanga.

It has been proposed that the real currency of a Mori theory of economics are kaupapa and

tikanga. There may be debate over the selection of kaupapa tuku iho, the choice could be wide

ranging and varied however Te Wnanga o Raukawa has been working with the set of 10 in Table

1 that fit the purposes of this project.

Each kaupapa has, however, many different shades of meaning; a consequence is that each can

be expressed in different ways, one or more for each shade of meaning.The diversity of rp Mori and consequently their differing world views will ensure that deeper

understandings of the meaning of these kaupapa is also diverse. However, there is comfort in the

knowledge that the community described is thoroughly familiar with the essence of each of the

10 described above.

For the purposes of the study and this report, 29 indicators were selected and developed

corresponding tikanga within a context of whnau, hap and iwi wellbeing. It is the tikanga

developed to express the different kaupapa that are measured. The 29 tikanga developed are

listed in Table 3 below. Table 3 indicates the type of community developmental process that

each tikanga promotes. The capital letter G to the right of each tikanga implies that it is an

indicator of community growth. The capital letter R to the right of each tikanga implies that it

is an indicator of community relationships being expressed. In some cases, both G/R symbols

are included together to signify that this particular tikanga includes aspects of developmental

growth and relationship influences.


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Whakapapa Manaakitanga

Rangatahi regularly attend the maraeR

People want to help on the marae,and with hapu/iwi activities

R

Family reunions are held regularlyR

People want to help on the marae,and with hapu/iwi activities

R

Monitor hui-a-tau attendances35G

Encourage whnau to access healthand social services

G

Pkengatanga Te reo

Wnanga and Mori TEO enrolmenttargets met annually

GLanguage revitalisation are plans inplace

R

A regional Mori Mtaurangastrategy is in place (by Mori)

RBilingual signage is on the marae

G/R

Encourage Whakatupu Mtaurangaactivities

GDevelop numbers of whaikorero,kaikaranga and waiata

G

Whanaungatanga Kotahitanga

Communication streams are openwith whnau abroad, or living away

RA regional Mori Wellbeing strategyin place (by Mori)

R

Hui and noho are held with otherindigenous groups R/G

Regular interaction andcommunication occurs betweenbusinesses

R

Newsletters and websites areavailable for whnau away from home R/G Individual Hap have relationshipswith Council and Crown agencies R

kaiptanga Kaitiakitanga

Business Networks operate in theregion

RRetirement strategies and successionplanning are completed

R

Monitor number of maraeG

Long term marae planning is heldregularly

R/G

Monitor Enterprise Numbers annually G Protect our natural world R

Wairuatanga Rangatiratanga

Develop skills in weaving, taiaha,speaking, singing, fishing, kai

gathering, cooking

GInvestment strategies provideemployment and spiritual enrichment

for members

R/G

Establish 2 minita a Iwi per hapuG/R

Kaumtua are involved in Iwi decisionmaking and education

R

Matariki & other Mori events arecelebrated G/R

Encourage Mori to occupy positionsof community decision making i.e.Councils, government

G

The tikanga listed in Table 3 should not necessarily be thought of as fully representative of Mori

community wellbeing at this stage. However, what they show is that those who participated in

the choice of appropriate indicators fully identify with the idea that Mori community wellbeing

is best measured using those values which identify Mori as a people distinctive from all others.

We draw this conclusion because of the noticeable absence in Table 2 of economic indicators.

This is not to imply that economic indicators are irrelevant.36Commenting on the noticeable

absence of economic indicators draws attention to the fact that in Te Ao Mori they do not

35 The area was later expanded to includethe tribal boundaries of the five iwiparticipating in the study, that is, Poriruato Rangitikei. This decision was made atthe September 2009 summit.

36 Appendix 2 - Statements of Mori

Wellbeing and associated Kaupapa tukuiho.


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dominate and are, by themselves, therefore incomplete as a measure of Mori community

wellbeing.

Having chosen these preferred indicators and illustrated how they can be expressed as tikanga

(Table 3), the question of how to measure these activities in a way that yields appropriate

indicators of Mori community wellbeing is raised.

With two different types of Mori community wellbeing indicators (growth and relationship)

identified, it was necessary to develop appropriate ways of measuring each. In the case of a

tikanga that promotes growth, the measurement challenge is to measure the change in size or

quantity over time. For example, in Table 3 under the kaupapa pkengatanga is the tikanga

Encourage whakatupu mtauranga activities. The measurement of this tikanga might involve

counting the number of whakatupu mtauranga activities that are started and completed within

a given time period (e.g. one year). Growth indicators are usually expressed as rates (i.e. projects/

year). This is not the case with relationship indicators.

In the case of a tikanga that promotes the development and maintenance of kaupapa/tikanga

relationships between rp Mori, the measurement challenge is different. In this case, the

existence of relationships does not increase in size from one time period to another. In this case,

the measurement required is simply to answer the question does the desired output that gives

physical evidence of the existence of extended relationships exist or not? The answer is either

yes or no.

The two strategies outlined for the measurement of the growth and relationship indicators

are incomplete in terms of the goal of measuring Mori community wellbeing. This is because

the measurement strategy only looks at wellbeing in terms of the existence of progress being

made towards the developmental goals. For example, the measurement of growth in whakatupu

mtauranga activities only measures the rate of emergence of new projects and completion of

new ones. It reveals nothing about the quality of these projects and more importantly how they

contributed, or failed to contribute to the expression of other kaupapa tuku iho.

Likewise, the existence of a developmental output like the production of a language

revitalisation plan as listed under the kaupapa Te Reo in Table 3, is used to infer the existence

of relationships that made possible the formation of this output. However, while a yes indicator

tells us that these relationships exist, it discloses little about the quality of the relationships and

how they influence the expression of other kaupapa and tikanga.

Economists face a similar measurement problem as described in their use of the GDP indicator.

However, while GDP effectively measures change in size, it tells us nothing about the quality

of this level of economic growth. Investigation into this problem further would reveal that

increases in crime, marriage breakdown, suicide, unemployment and environmental degradation

all contribute towards making GDP bigger. Thus, while GDP measures growth, it reveals

nothing about the type of growth that occurred. In developing indicators of Mori community

wellbeing, care needs to be taken to not fall into the same trap of producing indicators that

portray environmental degradation and social disintegration as developmental progress. To

calculate indicators that include measurement of genuine progress it is necessary to make

some accounting adjustments to the growth and relationship indicator measurement strategies

outlined above. The method developed for making these accounting adjustments is simple and

effective. However, it should only be considered as another small contribution towards ongoing

whakatupu mtauranga in this area.


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The design of this model for the measurement of Mori community wellbeing took place before

the case study was planned. This offered the opportunity to also provide a worked example

demonstrating what might be produced using the model. The following case study provides a

means for comparison.

Appendix 3 contains a worked example of how non-financial accounting adjustments to a

growth indicator can be made. The worksheet is reasonably easy to understand. At the top of the

worksheet the growth indicator for a given measurement period like one year is entered. This is

referred to as the growth score. The growth score reveals the size of growth during the last year,

but not the quality of the growth. To calculate the growth quality score it is necessary to gathergrowth quality score data for the remainder of the worksheet.

The growth quality data would best be gathered with the assistance of local community

members scoring themselves in terms of how they performed over the last year. Thus, the growth

quality score would represent an affirmation by the community of how it feels it did in terms

of the expression of kaupapa and tikanga associated with this growth score. In this worked

example, the tikanga included in the growth quality calculation have been taken from Table 3.

These performance measures would be chosen by the community concerned.

Scoring the growth quality section of the growth score worksheet can occur by using the

following score strategy.

-1 Growth had an unwanted influence on the expression of this tikanga

0 Growth did not inf luence the expression of this tikanga

1 Growth had an enhancing influence on the expression of this tikanga

In scoring each of the growth quality tikanga shown in Appendix 3 answers are sought to the

question how did the growth that occurred influence the expression of this particular tikanga?

The answer lies within one of three possible score options. A score of zero indicates that the

growth did not influence this expression of this tikanga. It is also possible to score an enhancing

(i.e. 1) and unwanted (i.e. -1) influence score. This question and answer process needs to becompleted for each of the tikanga listed in the Appendix 2 worksheet.

Total growth score 85

Total growth quality score 2

Genuine progress indicator growth score 87

Potential GPI indicator growth score 113

In Table 5, the total growth score is simply the measurement of growth for the year unadjusted

for growth quality. The total growth quality score of 2 indicates that the growth score of 85positively influenced the expression of other tikanga with a net quality score of 2. The net

quality score of 2 is arrived at by adding together all of the individual quality scores. This is a net

score because all total negative scores and total positive scores are added together.


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The genuine progress indicator growth score of 87 is arrived at by adding together 85 + 2. This

score of 87 includes the initial growth score and its quality adjustment. To obtain some idea ofwhat this score means, it should be compared with the potential GPI indicator growth score of

113 in the last row of Table 5. This score shows how well the study could have scored in terms of

quality if we had been able to score 1 (a positive enhancing influence) to all of the quality score

tikanga shown in the growth worksheet of Appendix 4. Had this happened, the genuine progress

indicator growth score would have been 113 rather than 87. A score of 87 demonstrates that

while growth occurred, the quality of this growth was not as good as it could have been. More

thought is required regarding how growth is achieved, rather than just concentrating on growth

for the sake of achieving a higher growth score.

Similar accounting adjustments need to be made to the relationship score of 1 in Appendix 4worksheet. The relationship does not measure change in size from one time period to another.

It simply measures the satisfactory completion of a developmental stage which is then used to

infer the existence of appropriate relationships needed to achieve this outcome. Once again, the

relationship score of 1 indicates existence of relationships but says nothing about their quality.

To assess the nature of relationship quality it is necessary to assess how the relationships

(associated with this developmental milestone) contributed towards the expression of other

growth and relationship tikanga. The same scoring strategy outlined above for our growth

quality indicator score (Table 5) is used here. The final results are shown in Table 6 below.

Total relationship score 1

Total relationship quality score 9

Genuine progress indicator relationship score 10

Potential GPI indicator relationship score 29

The results shown in Table 6 may be interpreted like those described for the growth indicator

score in Table 5. This worked example shows it was possible to achieve a potential score of 29;

but in this case a score of 10 was calculated. This result again shows that while key relationships

are in place, they are not yet a positive influence that contributes (100%) to the expression

of other key Mori community wellbeing indicators (i.e. kaupapa and tikanga). More work is

required in the future to improve these scores.

The worked examples shown in Appendix 3 and 4 would need to be repeated for each of the

29 indicators listed in Table 3. All the scores could then be added together to produce a one

dimensional indicator that combines all growth and relationship quality scores into one.

There can be problems in aggregating up quality scores across different scales of measurement.

For example, it would be possible for large scores from one rp Mori to introduce an unequal

weighting. However, problems of this kind can be addressed by adding mathematical weights

based on indicators like area or population size as part of the aggregating process.


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This tool as a contribution toward the measurement of Mori community wellbeing is not

intended as a complete solution to the need in this area. While it has some strengths in terms of

its ease of use, efficiency and accessibility, it is one of a range tools that currently exists and is

yet to be developed to support our investigations in this area.

For example, a kaitiakitanga survey was recently completed at Te Wnanga o Raukawa to look

at the expression of kaupapa and tikanga in relation to the measurement of direct and indirect

effects on te taiao. This survey involved the collection of detailed datasets over short and long

periods. It also involved complicated mathematical modelling work.

The use of a range of tools is consistent with the inclusive logic that is central to the Mori view

of the world. To this end, we look forward to the other contributions to come from our collective

effort in the area of whakatupu mtauranga.

While this simple tool is an initial contribution to work in this area, it has the potential to deliver

valuable insights into the wellbeing of Mori communities and the quality of progress which is

important to us all - the survival of Mori as a people. It is interesting to consider what a regular

survey of this kind might disclose about the progress made towards our goals of achieving Mori

community wellbeing.

First, it is important to identify exactly where growth in the expression of kaupapa and tikanga

is occurring and where it is not occurring. With this understanding, remedies and mitigation

strategies can be developed and applied as corrective measures. However, understanding the

actual quality of growth and relationship performance would remain quite detailed.

In the genuine progress indicator work, it has been discovered that quality measurements, even

when made in monetary terms, have many hidden problems. Furthermore, at times the size of

these problems has been alarming. While much simpler than a genuine progress indicator in

monetary terms, this tool has the ability to (i) reveal hidden factors and (ii) provide indications

about the scale or magnitude of problems. This makes it possible to shift attention from growth

as a developmental goal (and focus of attention) towards broader quality goals grounded in

kaupapa and tikanga.

The method developed in He Oranga Hapori should be thought of as an initial contribution to

this area of whakatupu mtauranga. Further work remains in this area. However, this simplemathematical approach has some attractive strengths that are discussed later.

This method is easy to implement. This is an important point because the collection of data

and conducting of surveys costs money and takes time. It is therefore highly desirable that

the preferred method is as efficient as possible by returning the greatest possible insights into

Mori community wellbeing for the least possible investment of resources. This is the case with

the method outlined. Its simplicity is its strength. This method builds on the holistic identity of

a Mori worldview. It provides a big-picture perspective and an approach to measure this in a

manageable way.

Second, an important distinction is made between the measurement of change in size or

relationships and the quality of the change process. This is what the recent interest in genuineprogress indicator work has been about. However, a weakness of the genuine progress indicator

work has been that to date it still strongly focuses of the measurement of quality aspects of


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growth in monetary terms. There is a sense the He Oranga Hapori method builds on what is

aspects of the genuine progress indicator method that are consistent with the Mori worldview.

Third, not only is the measurement method or process relatively easy to implement, but the

scoring strategy also makes this approach appealing. By employing a subjective scoring strategy

it is possible for the indicator set to reflect the current perceptions of individual members of

the Mori community being measured. In this respect the measurement process recognises the

rangatiratanga of the community, and its perceptions of growth and relationship quality. For

members of the study community who participate in the survey, the scoring strategy is easily

understood and simple to apply.

There are some scale issues associated with the use of the scoring strategy. These have been

touched on already in connection with the process of aggregating up results across differing

spatial scales. However, in addition to this aggregation problem, there is also the problem caused

by the magnitude or relative size of different growth measurements. In the worked example a

score between 0-100 was chosen. However, the score strategy shown in Table 4 would have

been inappropriate in terms of scale if the growth measurement was between 100 and 1000,

10,000, 100,000 or 1,000,000.37

This measurement process is simple enough to be applied by those studying Mori community

wellbeing. Further elaborations of the method can be made however these become

mathematically more complicated and require the use of specialist mathematical modelling

software. This particular method can be performed with an excel worksheet or alternatively, the

calculations can be run using pencil and paper.

Like all survey methods of this kind, the question of statistical representation should be

considered. The representation question seeks to discover how many people from the

study community need to participate in the survey to be able to say the results are a fair

representation of collective community wellbeing as opposed to representing the views of a

smaller group within the wider community. There are some basic measurement rules that apply

in addressing the problem of sample bias raised by this question. If a survey sample occurs

rather than a comprehensive survey of all community members, a random sample would be

required. Second, the larger the sample size the better. 38

This report outlines key challenges associated with the development and calculation of indicators

of wellbeing for Mori communities. It is apparent that sole dependence on conventional

economic, business and or demographic indicators will not help to assess the wellbeing of a

Mori community against the goal of survival as a people.

To ensure genuine progress is made towards this goal, it is necessary to formulate an approach

to indicator development, calculation and monitoring that emerges from the Mori worldview,

especially those values that unmistakably identify Mori for who we are he kkano i ruia mai i

Rangitea.37 ART Confederation .38 submissions to the Kapiti and Horowhenua

District Councils LTCCP - Long termcommunity council plan.


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Mori in the Kapiti and Horowhenua area have confidence in the forever statement E kore au e

ngaro; he kkano i ruia mai i Rangitea (I will never be lost, a seed from Rangitea).

These kkano accept that through the ages, their tpuna Mori have had a care for, expanded

upon and bequeathed Te Reo as the repository of all the things that make Mori distinctive as

a people. Current generations are increasingly becoming aware that their contribution to the

survival of Mori as a people is through expanding on their inheritance. They do so by buildingthe body of mtauranga Mori gifted through the expression of kaupapa tuku iho.

Over 200 kkano, whnau, hap and other groups within this community developed 36

indicators of wellbeing40to describe their community wellbeing in the narrative on page 7.

The sense of enrichment that one gains from the expressions of kaupapa occurring in this

narrative are appreciated by Mori, especially those who have mana whenua over the Kapiti and

Horowhenua landscape.

As they read the piece, they reflect on times past when their own whnau were able to harvest

kaimoana easily from the beach; theyre reminded of korero with their own grandparents onwhakapapa; and they dream of the day when the local marae will be abundant in terms of

people, knowledge and skills.

He kkano that use the expression of kaupapa to contribute to the comfort and security of

whnau are uplifted by the rewards of respect, admiration and esteem.

The narrative describes a world that 112 rangatahi, 70 kaumtua, 50 Mori businesses, five iwi

authorities representing 30 marae, numbers of whnau, and tautangata Mori have told us they

dream of for this community.

From these statements the definition of Mori Wellbeing was developed as a Mori state ofbeing that is characterised by the abundant expression of kaupapa. The past nine months have

involved developing plans and completing activities that contribute to the wellbeing of our

Mori community by many groups including Te Aho.

Te Ahos circle of interest was the mechanism used to design, plan, implement, monitor and

report on He Oranga Hapori as a study of Mori community engagement.

Te Aho, is a Mori model for regional development operating in the Kapiti and Horowhenua

for the past 15 months. It is a cluster of Iwi groups, their respective hap and other Mori

organisations (such as educational providers, health and social organisations, and businessoperators). Te Aho is an example of Mori collaborating with each other, and others to enhance

the wellbeing of a particular Mori community.

39 Huihuinga is a quarterly forum where theTe Aho quarterly report is approved beforeit is presented at the councils JointEconomic Development Forum.

40 Kaitiakitanga, Rangatiratanga,

Whanaungatanga, Pkengatanga,Manaakitanga and Kotahitanga.


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In the combined districts of Kapiti and Horowhenua there are five Iwi including Ngti Tukorehe,

Muapoko, Te Ati Awa ki Whakarongotai, Ngti Toarangatira and Ngti Raukawa. The latter

three make up a Confederation of three Iwi41and have formal relationships with groups including

the Kapiti Coast District Council. In addition to the Kapiti Coast District Council, this community

is served by the Horowhenua District Council to the north. The combined Iwi areas cross all

boundaries; their takiw extend from Manawatu in the north to Porirua in the south; and their

activities are influenced by five district councils and two regional councils.

Initially, five indicators of wellbeing were developed under five priority areas or strands; the

tikanga that have been implemented to give expression to these priorities are also listed.1. Developing Whnau Whnau are the core of Mori society and are crucial change agents

for positive Mori development. An Iwi forum is charged with progressing this strand, two

important tikanga implemented by this group to celebrate whakapapa and whanaungatanga

include:

Developing a Kaumtua Forum with over 70 members to provide guidance to Te Aho. The

group meets quarterly. The Ngti Raukawa kaumtua hosted the senior leadership of the

Mori Party and the National Party including the Prime Minister at Raukawa Marae.

Working together to develop a Whnau programme based on a kaupapa and tikanga

framework.

2. Enhancing Skills Skills are vital to successful Mori economic transformation; increasinglydetermining the nations ability to grow economically. Examples of the tikanga developed

by a group of Mori businesses, organisations and institutions with an interest in education

(compulsory and tertiary) include:

Provider packages where the group developed pathways for learning for their students

and staff from Level 1 to Level 7 degrees within the region.

A Mori Literacy and Numeracy programme for students was developed by and piloted by

a member of our provider group.

Our People, Our Future Summit held on the 1st & 2nd September 2009 where 160

attendees contributed.

Our People, Our Future, Our Way Summit- held 16th June 2010 where 70 participantsattended.

3. Strengthening Relationships Meaningful relationships need to be built that accept

diversity; have long term commitment and are nurtured. Responsibility for giving expression

to kotahitanga and rangatiratanga in this strand is shared by all groups involved in Te Aho.

Iwi are collaborating on economic development strategies including Whnau Ora

programmes.

Tertiary education providers are working together.

There is increased participation by Mori with industry groups and local government.

Relationships with both Councils are improved.

Development of processes for Mori submissions to LTCCP.42

Regular and informal breakfasts with the two mayors.

Council attendances to Huihuinga.43

41 The Dominion Post, April 19, 2010, p-A7.

42 Appendix 6 - Te Aho Quarterly Report.

43 One or more of the ten that Te Wnanga oRaukawa has been working with.


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4. Creating Knowledge Research and development are important factors in promoting

economic growth, and facilitating dynamic Mori participation in the local, national, andglobal economy. A small group with links to the Te Wnanga o Raukawa are busy with a

number of tikanga that give expression to pkengatanga.

Completed a survey of Te Rp Pakihi members.

Developed a Te Reo Mori resource for Mori businesses that was released by Te Rp

Pakihi at Matariki.

Completed a study into the Influence of Mori Business Networks on Mori Enterprise;

presented a paper on the findings to a research symposium in Adelaide and to a Koorie

Business Network conference in Melbourne.

Completed and reported on a study into the behaviours of Iwi Investment based on the

TRoR/Levin Meats case study. Presented to a number of audiences nationally by ProfessorWiniata.

Developed He Oranga Hapori, a Mori model for measuring community wellbeing using a

kaupapa and tikanga framework.

Worked with Te Rp Pakihi to refine the regional Mori Business Awards to reflect

Mori business wellbeing using a kaupapa and tikanga framework.

5. Involving Community Ensuring our community is aware of, understands, and supports Te

Aho. The project team completes promotional activities that give expression to kaiptanga

and kotahitanga using the following tikanga:

Developed a marketing strategy and communications plan which will be launched this

month Promotional activities and presentations to a number of MPs, community, Mori

organisations, funding organisations, the Mori economic summit, the Federation of

Mori Authorities, Minister of Mori Affairs Hon Dr Pita Sharples Economic Taskforce,

MEDs Small Business Advisory Group and the National Mori Business Networks Forum.

In September 2009, the Our People, Our Future Summitwas held at Te Wnanga o Raukawa

over two days. At least 160 Mori from the Rangitikei to Whitireia attended, contributed their

thoughts and built their dreams for Mori Community Wellbeing.

Six44kaupapa based workshops were held with the theme of Building the dream for Mori in the

region. Many of the aspirations led to a blend of education, social, and health initiatives with a

fundamental requirement of being driven by our need to express kaupapa in all that we do. Clear

education initiatives called for the survival and enhancement of Te Reo Mori, focused training

and pathways, the development of knowledge, increased kaupapa Mori education provision,

tikanga and kaupapa training in leadership and business leaders.

Those aspirations, tikanga and initiatives were developed into 36 Indicators of Mori Community

Wellbeing that seek to describe the aspiration concisely with tikanga to bring the state of

wellbeing into fruition.

Te Aho has a responsibility to bring these aspirations into being. Te Aho for a met to consider

the indicators and develop tikanga to make progress towards the state of wellbeing described

in the list. It was accepted that not all groups could make contributions to all of the indicators,

however each group would consider what contribution it could make.

44 Appendix 8 provides a brief profile of theMori community in the Manawatu.


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exercise identifies those areas we excel at, such as number 23 - where 13 of our projects in the

past quarter made some contribution to Mori engaging productively with the wider community.The other extreme are those few indicators (seven in total) that contributed to three indicators

or less. Now that these have been identified, activities can be developed to advance progress in

these areas.

A second pilot of the He Oranga Hapori study tested some of the understandings and

learnings gained in the Kapiti and Horowhenua experience. The absence of an organised Mori

collaboration of key sectors, community, iwi/hap and crown agencies in the Manawatu region

meant there was difficulty duplicating the Kapiti/Horowhenua experience fully. It was therefore

decided to the value of the second pilot would be to concentrate on activities to assist in

confirming the theoretical model by:

describing Mori community wellbeing with indicators

identifying tikanga that give expression to kaupapa tuku iho

designing a framework for recording and reporting results.

Mori determination over the past 200 years to raise their prospects of survival is extraordinary

and evident in the maintenance of over 1000 marae and their affiliated rp tuku iho;

organisations such as the Mori Womens Welfare League, Mori education bodies, Mori

broadcasting organisations, sports codes, religious bodies, business networks and similar rp

Mori that give expression to kaupapa tuku iho. One could assert the axiom that Mori will seek

to maximise their survival as a people through the expression of kaupapa tuku iho.

Participants in He Oranga Hapori Te Papaioea pilot affirm this assumption. Over four days, four

surveyors interviewed a random sample of 126 Mori with the following characteristics:

59% affiliated with local iwi

6% did not know their iwi

52% male

Age range 17 to 75 years

Average age 35.7 years

The surveys were conducted in the City Square, at a rugby sports ground, the library, bus

terminals, Massey Universitys Hokowhitu campus, the local Work & Income site and in a

childrens playground. Surveys took place over four days from Friday to Monday including the

weekend.

Each kkano was asked the question what do you look for to know that your Mori community

is doing well? The participant was then asked to identify the kaupapa tuku iho47that influenced

their thinking.

Their collective responses reveal their aspirations for a Mori community that gives expression

to kotahitanga, pkengatanga and rangatiratanga. The sample was sensitive to tensions within

their Mori community believed to be causing distress between different Iwi and hap groups.

Calls for increased expressions of whanaungatanga and whakapapa were consistent throughout

47 Appendix 9 - Potential means to monitorand measure displays of tikanga.


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Kaipotanga

17. Marae are seen as preferred venues for events and functions by whnau.

18. Marae are active and busy serving the needs of their community.

Manaakitanga

19. Kaumtua are supported in contributions to whnau, hap and iwi.

20. Mori businesses employ Mori.

21. Mori are volunteering to encourage and support others in need.

22. Community groups and service providers are well resourced.

Rangatiratanga

23. Good role models are promoted to rangatahi.

24. Effective leadership is demonstrated at whnau, hap and iwi level by kaumtua and

others.

25. Mori are developing strong sense of identity and self-confidence.

26. Mori are active and participating in political affairs .

Kotahitanga

27. Whnau are engaging with other cultures.

28. Iwi are involved and participating positively in the community.

29. Iwi are working with each other.

30. Te Tiriti is promoted in the community and included in primary and secondary

curriculum.

31. Mori are skilled and engaged in the workforce.

32. Business support services contribute to the Mori economy.

33. The community shares collective responsibility for welfare of tamariki.

Pukengatanga

34. Mori culture is celebrated through events, functions and programmes.

35. Kapa haka groups are growing their numbers and standards of performance.

36. Kaumtua and others are ensuring that tikanga and kawa are upheld on marae and

within the whnau and hap.

37. Kaupapa Mori models are developed and used in Mori communities.38. Preservation of mtauranga Mori through informal and formal wnanga learning.

39. Financial literacy courses are available at all marae.

40. Greater access to Mori educational institutions.

An analyst joined the surveyors over two days to identify and develop tikanga from these

indicators to give expression to the kaupapa.

In this way, the sample demonstrated their ability to actively pursue the expression of kaupapa

through tikanga they selected.

The study group also identified potential statements to measure the display of tikanga and

subsequent expressions of kaupapa tuku iho. A matrix was developed to identify different groups

in the Mori community that might influence how the tikanga is implemented and subsequently

increase the expression of these kaupapa.49

49 The plan was developed by the peoplesof Ati Awa, Ngti Raukawa and NgtiToarangatira. The activities of WRM

included the establishment of TeWnanga-o-Raukawa in taki.


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For this exercise, it was assumed that the groups of interest would be similar to those involved in

the Kapiti and Horowhenua experience:

1. Whnau/Hap/Iwi - the iwi and hap of Rangitne and if encompassing the wider

Manawatu rohe, hap of Ngti Raukawa also. Whnau, hap and iwi feature highly in the

matrix as they have dual opportunity to participate. First, (whnau units and individuals)

as consumers, and secondly, as institutions that can provide support, programmes or

assistance in one form or another;

2. Pakihi Mori - Te Au Pakihi, the Manawatu based Mori business network is not

currently active. However, there are a number of Mori enterprises operating in the area

demonstrating a willingness to re-organise themselves, to represent business and industry;

3. Health and social service providers - this sector is well represented by Mori and is loosely

connected through industry groups and collectives that have formed with the assistanceof the District Health Board (DHBs). A forum for this purpose could be formed with the

assistance of one or two key players in the industry; potential facilitators have been

identified.

4. Education (compulsory, secondary and tertiary providers) - the number of Mori tertiary

organisations has decreased in the region over recent years, however Te Ataarangi, Te

Wnanga o Aotearoa, Te Kokiri Development Consultancy and a number of informal trainers

endure. The secretary of the regional AMPTEE50group is currently involved in the Kapiti

experience and is able to identify and engage with Manawatu providers at least in the

interim until they are in a position make their own arrangements.

5. Other (including government agencies and pan-tribal groups such as the Mori Womens

Welfare League, Mori Wardens, Mori District Councils). Te Puni Kkiri would be wellplaced to play a role in supporting this community collaboration.

A cursory examination of the matrix reveals a multitude of opportunities for the local Mori

community to affect an increase in the Mori Wellbeing of their community in Te Papaioea.

Some initial coordination will be required to get the groups organised. These groups should be

encouraged to develop their own indicators of wellbeing within a workshop format. This ability

to describe Mori community wellbeing, design their own tikanga, and the means to monitor

their own progress would engender the commitment required to successfully manage their own

tino rangatiratanga.

The study group identified 126 across all rp for opportunities for the development of tikanga:

Iwi/hap and whnau 38

Pakihi Mori 19

Education sector 26

Health & social service providers 11

Others 32

126 (at least)

As there is an unlimited number of tikanga that can be designed give expression to kaupapa,

the only constraint is the imagination. In this manner, the framework is a powerful source of

creativity and innovation.

50 See section titled Dual Economies; p11.


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Once the tikanga had been identified and worked, statements were prepared to describe how

a community could potentially monitor whether the tikanga had been implemented, and how

effective that implementation had been.51

The study group endeavoured to ensure that the majority of monitoring statements reflected

a change in size or growth. It is understood that a growth statement is consistently simpler to

measure than a relationship statement.

Just as there is any number of tikanga to give expression to kaupapa, there is more than one way

to monitor or measure any given tikanga. Once the form of monitor and measurement has been

decided upon, a scorecard is possible. A worked example of the He Oranga Hapori scorecard was

prepared for the Te Papaioea study.52

With an opening balance of 69; the total growth quality score calculated over the 40 tikanga,

provided a closing balance of 70; out of a possible 108.

Total growth score 69

Total growth quality score 1

Genuine progress indicator growth score 70

Potential GPI indicator growth score 108

If the scores were actual rather than theoretic, a community could draw from these scores that

there is work to do in terms of progressing Mori community wellbeing. The scorecard also

identifies the kaupapa given expression to and the manner in which that occurred.

From these examples we can see that in theory there is the potential for this community to:

a) identify how kaupapa tuku iho can assist to describe what community wellbeing is for

Te Papaioea;

b) design a range of tikanga to give expression to a range of kaupapa and to progress

movement toward the described wellbeing;

c) develop a set of statements to monitor and measure that expression; and

d) to tally those expressions from one period to another (i.e. annually), and use thosescorecards to plan ahead.

51 Hui Taumata Taskforce, (2006) MoriEconomic Data and Benchmarking p66.

52 Te Puni Kkiri, (2008) Te Ptake Rawa aNg Mori The Mori Asset Base p5.


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The experience with the two communities demonstrated a desire to behave as Mori through

learning and speaking te reo, the desire for spiritual comfort through karakia, the wish to spend

time with family and with extended relations, to preserve whakapapa and learn waiata. Whether

the participants realised it or not these aspirations are expressions of kaupapa tuku iho.

The Kapiti and Horowhenua study had the advantage of working with a community who were

familiar with Mori models; beginning with Whakatupuranga Rua Mano - Generation 2000

(WRM) a tribal development plan implemented in 1975 with a 25-year horizon53and more

recently with the Te Aho project.

Those involved in the Kapiti and Horowhenua study numbered over 200 and included coordinated

groups and fora of rangatahi, kaumtua, whnau, Mori engaged in education, health and social

service provision, business and those with a care for the governance and management of iwi and

hap affairs. These groups engaged with the study in facilitated group situations.

Te Papaioea community in close proximity to Te Wnanga o Raukawa had a number of past

students in the sample and their familiarity with the Wnanga teachings had shaped their

thinking. The influence of Sir Professor Mason Durie and his work with Massey University andwith Whnau Ora was also evident through some of the comments received.

One hundred and twenty six participants were engaged randomly as individuals through a

four day survey. Though a less organised group, the survey participants were able to articulate

the expression of kaupapa as a contribution to the survival of Mori as a people with some

confidence.

The effect of giving expression to kaupapa is an experience that has positive effects on those

who are engaged in the activity. It is satisfying, uplifting and comforting - it is preferred.Kaupapa tuku iho are inherited values, they are called this because we value them, they are

things we would rather have than not have. The important place of kaupapa in our lives affirms

that tikanga designed to give expression to these values are preferred. The two case studies both

illustrate communities that make efforts or show a continued desire to give expression to these

kaupapa.

In the Kapiti and Horowhenua experience there were repeated examples of attendees describing

the workshops and seminars as both inspirational and aspirational. The merriment at these

events belies the significance of the contributions being made to mtauranga Mori. The

narrative on page 33 developed to describe Mori wellbeing for this community never failed to

elicit an emotional response from Mori who reside in the area, in particular from the iwi and

hap mentioned therein.

These groups were also influenced by a desire to give expression to tino rangatiratanga.

Comments from some of the participants related that having a plan for the expression of

53 These figures do not include any capital

growth recorded by those Iwi who havereceived Iwi Treaty settlements.


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kaupapa provided a sense of comfort and direction. Another comment was that as individuals, as

whnau units some participants were able to make a difference and make a contribution to thewellbeing of their community. This was seen to be mana enhancing.

The Mori community represented by Te Papaieoas sample showed a community that exhibited

less concern for the enrichment received from expressions of kaupapa. However, this community

demonstrated an understanding and confidence that future expressions of kaupapa could be

problem solving and had potential for peace making and dispute resolution. The positive effects

and the enhanced sense of identity elicited from tikanga designed to give expression to kaupapa

were present in the responses.

The Kapiti and Horowhenua groups were involved in workshops over a period of a year. During

those workshops they were repeatedly asked to design and develop tikanga that gave expression

to kaupapa tuku iho within a wellbeing context.

The original 29 indicators used to develop the He Oranga Hapori theoretical model were

expanded upon and refined by this community. The result was 36 wellbeing indicators or tikanga

being designed and implemented by one or more of the Te Aho groups. The number of tikanga

developed for each of the kaupapa was regulated to ensure balance across the framework.

The Te Papaioea experience was very different. The community response to the design of tikanga

that give expression to kaupapa and tikanga within the context of Mori community wellbeing

occurred over a period of only four days by survey, rather than workshops. The opportunities to

refine and further develop their framework were not available

Despite this, the survey did reveal that Mori were willing participants and quite capable

of designing tikanga to give expression to kaupapa that could potentially be used to create

wellbeing within their Mori community. The researchers were comfortable that the tikanga that

finally evolved from this community were reflective of their wishes.

The He Oranga Hapori theoretical model was demonstrated in the two case studies. These

experiences indicated that within He Oranga Hapori there is a process for the systematic

design of tikanga that can be measured and furthermore the process can be duplicated, if the

community in question is willing.

1. Understand the community and build relationships within.

2. Engage the key interest groups including rp tuku iho and community including rangatahi

and kaumtua. Mori sector groups taking account of education, social and health services,

industry and finance.

3. Identify a representative sample (100-200 participants for a community).

4. Invite these groups to collaborate on the design of a kaupapa tuku iho matrix.

5. Work with the sample to develop indicators of Mori community wellbeing through

workshops and presentations.

6. Refine the indicators into tikanga and identify the interest groups with capacity to progress

the tikanga.

7. Develop means of measuring the progress of the tikanga and prepare a scorecard.

8. Establish forums with responsibility for advancing various tikanga.


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9. Implement the tikanga.

10. Engage with government agencies and potential funding organisations to secure resourcing.

11. Hold regular hui with the community to report and plan ahead.

12. Complete the scorecard annually and report to a major gathering.

The process provides a system of management that gives the community a framework to

manage their own affairs. This is our understanding of economics54and this understanding gives

expression to tino rangatiratanga.

Over the past four decades, Mori have clearly signalled their determination to survive as

a people through the creation of institutions that endorse the application of kaupapa and

tikanga. Examples of some of the tikanga that have been acted upon to achieve continuity and

recognition include:

the establishment of hundre

Met Rep Heorangahapori 2011

Documents

Transcript of Met Rep Heorangahapori 2011