Sonja Macfarlane Health Sciences Centre University of Canterbury Presentation to NZRTLB Association...

Sonja MacfarlaneHealth Sciences Centre

University of Canterbury

Presentation to NZRTLB Association Conference 2011Ara Tika – On Track

Awapuni Function CentrePalmerston North 4 - 7 October 2011

In pursuit of culturally responsive pathways

Whaia ki te ara tika

Ko wai ahau?

Ko Aoraki te maungaKo Takitimu te wakaKo Arahura te awa

Ko Arahura te maraeKo Ngāi Tahu te iwi

Ko Ngāti Waewae te hapūKo Sonja Herahine Macfarlane toku ingoa

No Arahura ahau

Merehererika Pikaka(Merika)

Rosalyn Morehu Paaka

Herahine Meihana

Ōku whaea

Merkia Bergman

Tōku Taua, me tōku Hākui

The aims of this presentation

» To consider the paradoxes that exist in the relationship between policy and practice

» To explore the dimensions of culturally responsive practice

» To reflect on perspectives about ‘evidence’» To propose that there are five key influences of

cultural provision» To introduce four examples of biculturally

responsive frameworks

“Reflection is pivotal to professional development, where the re-thinking of

experience provides added personal meaning and learning”

(Hoban, 2002)

Increasing professional learning and capability…

•“How do you know that what you do and how you do it really works?”

AND

•“What, among the many things that could be done for a child or young person, ought to be

done?”• (Holm, 2000)

….and reflecting on the following:

Ki muriThe future

Ki muaThe past

1. Look to and reach into the past

1. Look to and reach into the past

3. Project towards the future

3. Project towards the future

2. Draw from the knowledge

2. Draw from the knowledge

4. Practice and reflect

4. Practice and reflect

Hokingā Maumahara: Drawing from the past … Enlightening the future

Te Pūtake o Aoraki: Base-lining Potential A kaupapa Māori reflective process

Having a vision:

• What pathways do we want to forge?

• Why do we want to forge them?

• How will we forge them?

• What evidence will inform the way this is done?

• Who will validate this?

Pathways to the future: Ngā ara ki muri

The overarching strategic intent (vision) of Ka Hikitia is:

“Māori students enjoying education success - as Māori”

Having a vision:

To live as Māori To actively participate as citizens of the

world To enjoy good health and a high

standard of living

Mason’s 3 goals

Focus Area 4: Ka HikitiaOrganisational Success

Organisational Success concentrates on improving the Ministry of Education’s ability to focus its work in policy and implementation on what evidence tells us will improve education outcomes for Māori.

» using and acting on evidence about what works for and with Māori students

Policy, practice, and evidence

Consider the following:» What informs policy? (Knowledge, worldview

perspectives, evidence....)» What informs practice? (Knowledge,

worldview perspectives, evidence....) » What constitutes evidence?

Policy, practice, and evidenceOne pathway

ProblemProblem ResearchData collectionResearchData collection

PracticePracticeis identified to initiateis identified

to initiatePolicyPolicy

is implemented to guideis implemented

to guide

is reviewed to developis reviewed to

develop

Practice is reshaped to respond to the problem

Policy, practice, and evidenceanother pathway

PracticeTikangaPracticeTikanga

PolicyPlanning; Kaupapa

PolicyPlanning; Kaupapa

ProblemProblemis implemented

to guideis implemented to guide

ResearchData collectionResearchData collection

is reviewed to identifyis reviewed to

identify

is developed to highlightis developed

to highlight

Problem is addressed by implementing tikanga (practice)

“There are ethnically-linked ways of thinking, feeling and acting, that are acquired through socialisation”

(Phinney & Rotheram, 1987)

Pathways to understanding: pathways to culturally responsive practice

“Culture is a convenient way of describing the ways members of a group understand each other and communicate that understanding”

(Durie, July 2003; pg 2.)

Culture is....

“Cultural competence is the acquisition of skills so that we are better able to understand members of other cultures in order to achieve best outcomes….it is about being able to understand the people who we are going to deal with, as practitioners…”

(Durie, July 2003; pg 2.)

Cultural competency is....

1Cultural

Destructiveness

2Cultural

Incapacity

3Cultural

Blindness

4Cultural

Precompetence

5Cultural

Competence

6Cultural

Proficiency

The Cultural Competency Continuum

Cultural competency

Where do we locate ourselves?and

How might we move along the continuum?

The Cultural Competency Continuum

This challenge involves moving as far as possible, as quickly as possible, along the following six-point continuum (Cross et al., 1989):

Cultural destructiveness: those who believe or engage in behaviours that reinforce the superiority of one race or culture over another, with the resultant oppression of the group viewed as inferior;

Cultural incapacity: those who have less actively destructive beliefs or behaviours, but are paternalistic and lack the skills to be effective with individuals from diverse groups;

Cultural blindness: those who profess that culture, race and / or language make no difference and explicitly or implicitly encourage assimilation;

Cultural pre-competence: those who accept the need for culturally competent policies and procedures, but do not proceed beyond tokenism or searching for ways to respond;

Cultural competence: those who accept and respect differences and implement policies that support these beliefs and commitments;

Cultural proficiency: those who seek to refine their approach by learning more about diverse groups through research, dissemination and fully inclusive practices.

1Cultural

Destructiveness

2Cultural

Incapacity

3Cultural

Blindness

4Cultural

Precompetence

5Cultural

Competence

6Cultural

Proficiency

about the relationship between the ‘helped’ and the ‘helper’

practitioner based about accepting and respecting differences about implementing policies and practices that

support these beliefs and practices about capacity and capability driven by the practitioner

Culturally competent practice

about the relationship between the ‘helped’ and the ‘helper’

about experiences that emerge from relationships

client based client safety ‘do no harm’ determined by the client

Culturally safe practice

Understanding the significance of cultural iconography and practices

Relating to people in ways that promote respect for cultural diversity

Doing the most appropriate thing by the other culture in terms of our understandings and experiences of their culture

Determining what is appropriate for the context or situation given the cultural backgrounds and perspectives of those involved

Providing opportunities for both parties to listen and learn from each other without imposing one’s own cultural views on to the other

Having an awareness and acting appropriately Inviting and enabling others to bring their own cultural

understandings and experiences to the relationship and interactions

Culturally responsive practice √ Doing the right things – tika; Doing things right - pono

Culturally Responsive practice....

Research Practitioner skills & knowledge

Whānau wisdom & values

‘Back-to-the-future’ best evidence and practice

Traditional Māori New-Poi / mau taiaha-Kapahaka-Hand games, string games

-Brain gym-Sensory-motor-Kinaesthetic / tactile

-Whānau, hapū, iwi-Marae

-Inclusion -Ecological

-Karakia-Pepeha / whakapapa-Waiata-Pūrākau

-Rote learning

-Whakawhanaungatanga – a fundamental underpinning value

-The importance of relationships for effective teaching

-Ako-Tuakana / teina

-Cooperative learning-Peer tutoring

-Hui whakatika-Traditional Māori discipline (noa)

-Restorative justice

-Marae-based learning -Modelling

He ritenga whaimōhio: Culturally grounded and informed evidence based

practice

He ritenga whaimōhio: Evidence

based practice

Five influences of cultural provision

1. Content integration2. Knowledge construction3. Equity practices4. Skilled providers5. Empowering organisational culture

1. Content Integration

Empowering Organisational culture

Empowering Organisational culture

Introducing four pathways to bicultural practice

Pathway 1

1. WhāingaWaharoa

Cultural Enhancement Framework

» Purpose / Whāinga:Aims and Objectives» Benefits must ensue for Māori who participate in this

programme» What is the purpose of this programme?» Why is it important that we deliver this programme to Māori?» How is it intended that this programme will benefit Māori?» Have senior Māori (pakeke, kaumātua) been involved / consulted

at the enhancement, planning, and preparation stage? How?» Does the programme preparation, planning, and delivery have

endorsement from senior Māori to proceed?

1. Whāinga

2. Kanohi KiteaTe Tekoteko


» Kānohi kitea:The seen face» This component will be demonstrated by ensuring that

culturally-competent and experienced Māori will be facilitating / co-facilitating the delivery and implementation of programmes to Māori, so that they are able to respond to Māori cultural concerns and considerations personally.

1. Whāinga

2. Kanohi Kitea3. KarakiaKoruru


» Karakia:Transition» Space will be available for karakia / incantation / prayer to

be used where appropriate, in order to create a safe environment within which to work.

1. Whāinga

2. Kanohi Kitea3. Karakia

4. Ngā tikanga me ngā kawaAmo


» Ngā tikanga me ngā kawa:Maintaining protocols and traditions» Space will be created for the inclusion of senior Māori

(pakeke, kaumātua) as guardians of cultural quality and fidelity, and to uphold the mana of the programme and participants.

1. Whāinga


4. Ngā tikanga me ngā kawa 5. Te ReoAmo


» Te reo:Appropriate use of language and effective communication» Effective communication will be demonstrated by

ensuring that materials, methods and modes are culturally congruent; appropriate and responsive to Māori. Space will be allowed for te reo Māori and non te reo Māori speakers to express themselves in their language of preference outside of the formal and ritual contexts.

1. Whāinga


4. Ngā tikanga me ngā kawa 5. Te Reo

6. PowhiriRaparapa 6. PoroporokaiRaparapa


» Pōwhiri and poroporoaki:Transactional engagement: the initiation of engagement» Space will be created for tikanga Māori to be embedded

and demonstrated in the programme where pōwhiri (welcome) and poroporoaki (farewell) processes are an integral part of the interaction / relationship.

1. Whāinga



6. Powhiri 6. Poroporokai

7. Mihimihi


» Mihimihi:Establishing connectedness; establishing relationships» Space / time will be available for each person present to

identify where they are from (their whakapapa connections), as well as establish ones identity (personally and ethnically) so that connections can be made and relationships established.

1. Whāinga




7. Mihimihi

8. Aroha me te manaakiWhare Kai


» Aroha and manaaki:Nurturing others; providing strength and encouragement» Nurturing others, and providing strength and

encouragement will be demonstrated through actions that are unconditional, practical, generous and unobtrusive - and will indicate consideration, care and respect for individuals and the group, within a warm and supportive environment despite possible areas of tension. This will include respecting the values and beliefs of others in the same way one would want their own respected.

1. Whāinga




7. Mihimihi

8. Aroha me te manaaki

9. Marae Atea


» Marae Atea:A safe space to air views and perspectives» Space will be available where people can come and share

their opinions and perspectives - including their nawe (objections), and wero (challenges) - in the knowledge that these can be safely aired, heard and considered.

1. Whāinga




7. Mihimihi


9. Marae Atea

10. WhakawhanaungatangaRoro


» Whakawhanaunga:The on-going maintenance of connectedness and relationships. (The whole is greater than the sum of it’s parts)» Each individual will be valued and supported, so that they

are at ease to express their thoughts and feelings so that group cohesion and collective strength is achieved. The prime concern will be the well-being of the group as a whole with opportunities to develop trust, respect, reciprocity and group cohesion.

1. Whāinga




7. Mihimihi


9. Marae Atea

10. Whakawhanaungatanga

11. Whānau whānuiMaihi


» Whānau whānui:Involvement of wider whānau» Space will be created for whānau whānui to be present, to

participate and to contribute, so that whānau members’ strengths, skills, knowledge and leadership will be heard, valued and accessed.

1. Whāinga




7. Mihimihi


9. Marae Atea


11. Whānau whānui 12. OhaohaMaihi


» Ohaoha: Partnership and power-sharing» Partnership and power-sharing will be demonstrated by

ensuring that decision-making is shared and collaborative, whānau leadership is recognised and acknowledged, and people’s mana remains in tact in all interactions. It will be demonstrated when conflicting views (ie: ones that differ between professionals and whānau) are able to be articulated without fear.

1. Whāinga




7. Mihimihi


9. Marae Atea


11. Whānau whānui 12. Ohaoha

13. Ahu WhenuaTatau


» Ahu whenua:Use of environment» The setting / venue (ie: the place where the encounter

will occur) will be whānau-friendly and welcoming, conducive as a learning environment, and will enable Māori processes to be conducted.

1. Whāinga




7. Mihimihi


9. Marae Atea


11. Whānau whānui 12. Ohaoha

13. Ahu Whenua

14. AromatawaiMatapihi


» Aromatawai:Assessment» The assessment process will be meaningful and holistic.

The approach will be able to demonstrate the integration of cultural, clinical, educational and social dimensions, and will ensure that the principles of the original programme are not compromised (and therefore deemed worthless) but are indeed enhanced and therefore achieved.

Using the three treaty principles as foundational constructs to guide practice

1. PARTNERSHIP: 2. PROTECTION:3. PARTICIPATION:

…. Is reflected in The New Zealand Curriculum (Ministry of Education, 2007, p. 3):

….underpins and informs the The Ministry of Education’s (2008, p. 9) Ka Hikitia: Managing for Success: Māori Education Strategy 2008 – 2012:

.... is honoured in Te Marautanga o Aotearoa (Ministry of Education, 2008, p. 6):

... Is acknowledged in the RTLB Policy & Toolkit, 2007

Te Tiriti o Waitangi….

Making links to Te Tiriti o Waitangi

Article Principle Article SummaryArticle

1Partnership Guarantees a say in decision making:

whānau are a involved in all decisions; they are consulted; they are partners

there is a balance of power: power is shared we use appropriate ways of engaging and communicating

Article 2

Protection Retain the right to self-determination: Protection of everything held dearthe mana of the tangata and the whānau remains in tactthe well-being and welfare of the whānau is paramount whānau preferences and practices are respected / valuedTe reo Māori is valued, respected and incporporated appropriately

Article 3

Participation Guarantees equity of rights, opportunities and outcomesFreedomwhānau have access to appropriate services and support participation is actively encouraged to enhance outcomesCultural advice is accessed to enhance practice and facilitate outcomes

It is contingent on the appropriate use of: Time Space Boundaries

It also needs to be: Ecological Inclusive Collaborative

It needs to acknowledge, respond to and respect: Pace Place People

1. PARTNERSHIP: Effective engagement with Māori

Considering and responding to…….» Relational aspects» Psychological aspects» Physical aspects » Autonomy» Resilience » Identity

2. PROTECTION:The holistic well-being of the tamaiti

Key Competencies He Tikanga Whakaaro

Making meaning (communication, literacies)

TātaritangaThinking

Participating and contributing Whaiwāhitanga

Relating to others Manaakitanga

Managing self (planning, organising oneself)

Rangatiratanga

Whanaungatanga (NZC, 2007) (Macfarlane et al., 2008)

3. PARTICIPATION:Enhancing the ecology of the setting

to support inclusion

Te huia: The 12 dimensions………Protection

DomainsHononga

(Relational)Hinengaro

(Psychological)Tinana

(Physical)Mauri

(Unique essence)

Whānau Interdependence

and connectedness

Motivation:Inspiration and

drive

Demeanour:Appearance and body language

Cultural identity:Pride and

security

Whenua:Kinship and belonging

Emotions:Thoughts and

feelings

Energy levels:Alertness and

zeal

Attitude and spirit:Manner and disposition

Friendships:Cooperation and

empathy

Cognition:Learning and

understanding

Physical safety:Respect for self

and others

Potential:Courage and confidence

An evidence-based framework(A braided rivers approach: The convergence of clinical and cultural streams)

Evidence-based practice

Socio-cultural expertise

Best availableresearch evidence

Clinical expertise

Tamaiti socialisation

Whānau, hapūand iwi values

Scientificallybased influences

Empiricallybased influences

Culturally reasoned epistemology as a foundation for better outcomes

Macfarlane, A., Blampied, N., & Macfarlane, S. (2011). Blending the clinical and the cultural: A framework for conducting formal psychological assessment in bicultural settings.

New Zealand Journal of Psychology, 40(2), 5-15.

Te taonga o taku ngākau The most precious thingKo taku mokopuna e Is my mokopuna He mokopuna korikori A mischievous mokopunaHei aha, hei aha rā But nevermind, whatever

Ko te mea nui, The most important thingKo te aroha Is love and compassionKaua e patu taku mokopuna Don’t harm themMe awhi awhi mai Care for, and protect themTaku mokopuna korikori e Our adventurous mokopuna

He waiata

Waipuna

Hohepa

Mateio

He whakatauki

Mā te mohio, ka marama

Through knowledge, there is understanding

Sonja Macfarlane Health Sciences Centre University of Canterbury Presentation to NZRTLB Association...

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