In pursuit of culturally responsive pathways Whaia ki te ara tika

1. Sonja MacfarlaneHealth Sciences CentreUniversity of CanterburyPresentation to NZRTLB Association Conference 2011Ara Tika – On TrackAwapuni Function CentrePalmerston North 4 - 7 October 2011 In pursuit of culturally responsive pathways Whaia ki te ara tika

2. Ko wai ahau? Ko Aoraki te maunga Ko Takitimu te waka Ko Arahura te awa Ko Arahura te marae Ko Ngāi Tahu te iwi Ko Ngāti Waewae te hapū Ko Sonja Herahine Macfarlane toku ingoa No Arahura ahau

3. Ōku whaea Merehererika Pikaka (Merika) Herahine Meihana Rosalyn Morehu Paaka Merkia Bergman

4. Tōku Taua, me tōku Hākui

5. 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

6. Increasing professional learning and capability… “Reflection is pivotal to professional development, where the re-thinking of experience provides added personal meaning and learning” (Hoban, 2002)

7. ….and reflecting on the following: • “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)

8. Te Pūtake o Aoraki: Base-lining Potential A kaupapa Māori reflective process Hokingā Maumahara: Drawing from the past … Enlightening the future 1. Look to and reach into the past 3. Project towards the future Ki mua The past Ki muri The future 2. Draw from the knowledge 4. Practice and reflect

9. Pathways to the future: Ngā ara ki muri • 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?

10. Having a vision: The overarching strategic intent (vision) of Ka Hikitia is: • “Māori students enjoying education success - as Māori”

11. Mason’s 3 goals • To live as Māori • To actively participate as citizens of the world • To enjoy good health and a high standard of living

12. 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

13. Policy, practice, and evidence Consider the following: What informs policy? (Knowledge, worldview perspectives, evidence....) What informs practice? (Knowledge, worldview perspectives, evidence....) What constitutes evidence?

14. Policy, practice, and evidenceOne pathway Problem Research Data collection Policy Practice is identified to initiate is reviewed to develop is implemented to guide Practice is reshaped to respond to the problem

15. Policy, practice, and evidenceanother pathway Problem is addressed by implementing tikanga (practice) Practice Tikanga Policy Planning; Kaupapa Research Data collection Problem is implemented to guide is developed to highlight is reviewed to identify

16. Pathways to understanding: pathways to culturally responsive practice “There are ethnically-linked ways of thinking, feeling and acting, that are acquired through socialisation” (Phinney & Rotheram, 1987)

17. Culture is.... “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.)

18. Cultural competency 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.)

19. 1 Cultural Destructiveness 2 Cultural Incapacity 3 Cultural Blindness 4 Cultural Precompetence 5 Cultural Competence 6 Cultural Proficiency Cultural competency Where do we locate ourselves? and How might we move along the continuum? The Cultural Competency Continuum

20. 1 Cultural Destructiveness 2 Cultural Incapacity 3 Cultural Blindness 4 Cultural Precompetence 5 Cultural Competence 6 Cultural Proficiency 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.

22. Culturally competent practice • 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

23. Culturally safe 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

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

25. Culturally Responsive practice....

26. Research Practitioner skills & knowledge Whānau wisdom & values

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

28. He ritenga whaimōhio:Culturally grounded and informed evidence based practice He ritenga whaimōhio: Evidence based practice

29. Five influences of cultural provision Content integration Knowledge construction Equity practices Skilled providers Empowering organisational culture

30. Empowering Organisational culture 1. Content Integration Empowering Organisational culture

31. Introducing four pathways to bicultural practice Pathway 1

32. 1. Whāinga Waharoa

33. 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?

34. 2. KanohiKitea Te Tekoteko 1. Whāinga

35. Cultural Enhancement Framework • 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.

36. 3. Karakia Koruru 2. KanohiKitea 1. Whāinga

37. Cultural Enhancement Framework • 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.

38. 3. Karakia 2. KanohiKitea 4. Ngā tikanga me ngā kawa Amo 1. Whāinga

39. Cultural Enhancement Framework • 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.

40. 3. Karakia 2. KanohiKitea 4. Ngā tikanga me ngā kawa Amo 5. Te Reo 1. Whāinga

41. Cultural Enhancement Framework • 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.

42. 3. Karakia 2. KanohiKitea 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri Raparapa 6. Poroporokai Raparapa 1. Whāinga

43. Cultural Enhancement Framework • 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.

44. 3. Karakia 2. KanohiKitea 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 7. Mihimihi 1. Whāinga

45. Cultural Enhancement Framework • 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.

46. 3. Karakia 2. KanohiKitea 8. Aroha me te manaaki Whare Kai 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 7. Mihimihi 1. Whāinga

47. Cultural Enhancement Framework • 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.

48. 3. Karakia 2. KanohiKitea 8. Aroha me te manaaki 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 9. MaraeAtea 7. Mihimihi 1. Whāinga

49. Cultural Enhancement Framework • 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.

50. 3. Karakia 2. KanohiKitea 8. Aroha me te manaaki 4. Ngā tikanga me ngā kawa 5. Te Reo 6. Powhiri 6. Poroporokai 10. Whakawhanaungatanga Roro 9. MaraeAtea 7. Mihimihi 1. Whāinga