CREA Conference, April 2013 Culture in/and Evaluation: From a Transcultural Belvedere

1. CREA Conference, April 2013Culture in/and Evaluation: From a Transcultural Belvedere Jennifer C. Greene University of Illinois at Urbana-Champaign

2. Culture in/and Evaluation: From a Transcultural Belvedere1 • Good morning and welcome!! 1Belvedere – a building or part of a building positioned to offer a fine view of the surrounding area.

5. Aotearoa is one Māori name for New Zealand • NgāiTahu, the main South Island tribe, has other names, prominently TeWaipounamu

6. Māorimeans ordinary – as in normal and everyday • Iwi in Maori means people, nation, tribe • Pākehāis the Maori word for white settlers, colonists

7. Freedom begins with naming things; humanity is preserved by it. Eve Ensler

8. Intermezzo …

9. Overview • On rituals • What approach to evaluation is dominant in Māoricontexts and why is that perhaps so? • What matters in evaluation practice in Māoricontexts and why is that perhaps so? • What political issues accompany evaluation in Māoricontexts and how are they engaged?

10. 1. Back to rituals • Experience of welcoming rituals in Aotearoa NZ • Significance of welcoming rituals  creating a space for connection, engagement, trust – beyond professional countenances • Lessons for us?

11. 2. Developmental Evaluation in Maori Contexts • Developmental evaluation prevalent in Māori contexts • In Māori programs, fundamental shift from conducting and evaluating programs ‘for Māori’to conducting and evaluating programs ‘as Māori’, that is, doing things in the Māori way

12. Example • Sport NZ program, He OrangaPoutama (HOP) • “In 2009, programmeevolved from a focus on increasing the participation by Māori in sport, to one of participating and leading as Māori in sport and traditional physical recreation at community level.” • “ for Māori … to participate as Māori”

13. Developmental evaluation further enables Māori evaluators to partner with program leaders and staff • Hui is the Māori word for gathering, assembly, meeting

14. And developmental evaluation affirms Māori connections to the land, to their marae

15. Marae generally refers to a Māori community complex, including the buildings and the open space. Historically, it referred to the open space in which hui were held.

16. Developmental evaluation: • Supports ‘as Māori’ program thinking, acting, and reflecting, and supports conducting a program that serves Maori ‘in the Māori way’ • Enables evaluators to fully partner with program staff in developing and enacting an ‘as Māori’ program • Creates a safe and affirming space for the values and commitments that underlie these actions

17. Lessons for us? • Renewed focus on the character and magnitude of the program’s specific attention to and respect for the cultural ways of doing things in the contexts at hand– as situated in the larger politics of culture in the US Pasifikarefers to New Zealanders of Pacific Island descent (currently close to ¼ million)

18. Lessons? (continued) • Concerted attention to those subgroups least well served in the contexts at hand – attention mindful of possible culturally-specific understandings of and engagements with the evaluand – could be an important evaluation strategy in some times and places. • We could work harder and smarter to create evaluation contexts that are deeply culturally affirming.

19. 3. Evaluation as a social and relational activity • “Relationships are not part of the work; they are the work.” • Iwi– people, nation, tribe • Hapu – clan or localized subgroup of iwi • Whanau – extended family

20. Fiona Cram’s KaupapaMāori Evaluation Practices • Arohakitetangata: a respect for people • He kanohikitea: the seen face • Titiro, whakarongo… korero: look, listen … speak • Manaakikitetangata: look after people • Kia tupato: be careful • Kaua e takahiatemana o tetangata: don’t trample on people’s mana • Kia māhaki: be humble

21. He kanohikitea: the seen face “Explanation” • ‘A voice may be heard but a face needs to be seen’. This is about building personal relationships and becoming known to the whānau/ community i.e. face to face approaches; and investing the time it takes to become known, that is to build relationships.

22. Examples of practices: • Use of evaluators who are local, of the community, possibly of the iwi and have good community networks. • As a consequence, they and/or their whānau will be known to some of the evaluation participants and stakeholders. • Use of qualitative and face-to-face methods of engagement (interviews, whānau, hui, etc).

23. Lessons for us? • Evaluators should clearly state and justify the values being advanced in and by their evaluation. • Articulate a set of principles, guidelines, and practices for our relational work get better at being relationally culturally responsive in our work. • Maintain rigor, professionalism, and accountability.

24. 4. Evaluation and politics • Larger political context for Māori in Aotearoa NZ centered on: • Self-determination • Land and rights restitution

25. Overheard: • It is NOT ok for non-Māori to do evaluation in Māori spaces, no matter how much they know about Māori culture. • It is important to always start from a position of Māoristrengths. • I do not do any multi-ethnic work or writing anymore because the Māori voice gets lost or watered down. • There is a difference between culturally responsive and Māori /indigenous evaluation, a difference worth articulating more clearly.

26. Lessons for us? • Engage, not duck, controversial political issues. • Maintain vigilance and regard for cultural self-determination at least in our language. • Not “at risk” but “placed at risk” • Not “level of achievement” but mastery of material one has had the “opportunity to learn” • Engage in culturally responsible evaluation.

27. Closure

28. Thank you