Paki Implication of Biculturalism on Supervision for Social Work

By Dr Jacquelyn ElkingtonBSocSci, MCouns, RJ, DipAdultEd, SW Reg

For SWISS, YWISS and MASSIS Regional Conference at MIT July 20141

Ko Wai Au?


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

For SWISS, YWISS and MASSIS Regional Conference at MIT July 2014 3

“PAKI”Cultural Tool for Transformation.


“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.


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)


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.


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


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


A Maori/Pakeha Bi-cultural Type Preference 4 A/NZ


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.


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


Wairuatanga

Speak pay increaseTalk worldly riches and benefitsTalk degrees and qualifications

Material Secularism

Speak spiritual increaseTalk heavenly riches and benefitsTalk iwi accolades



Kotahitanga

Speak percentagesTalk universal knowledgeSpecificities

Majoritarianism

Speak numbersTalk local knowledgeRelativities



Manaakitanga

Equality basedCategorically

Egalitarianism

Needs basedWholistic



Rangatiratanga

Based on political party loyaltyPolitical party protocolsMajority rulesStrength in numbersSpeak EnglishSpeak articles ToW

Democratism

Based on blood lineageIwi kawaConsensusRepresentationSpeak Te ReoSpeak principles ToW



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.


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.


Paki Implication of Biculturalism on Supervision for Social Work

Education

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