Incorporating Maori Cultural Values into Health and Social Care

Assessment Task 1

The Treaty of Waitangi or Tiriti o Waitangi is a written agreement signed on 6^th of February 1840 between the British Crown and more than 500 Maori chiefs in Waitangi, New Zealand to negotiate sovereignty of New Zealand and to establish a British colony. The Treaty of Waitangi was intended to be a partnership between Maori and the British Crown. Even though it was aimed at creating unity, it caused conflict due to different understandings and breaches of the treaty.

There are two versions of the treaty, the Maori version and the English version though the English text is not a direct translation of the Maori text so difficulties arise in interpretation. Both versions of the treaty represent consensus between Maori and the British Crown the right to govern and to establish a British settlement, while the British Crown assured to Maori full rights as a citizen and protection of all their assets and interests.

In 1840, Maori chiefs decided for or against signing the treaty on the basis of its Maori text and after thinking about numerous considerations. The chiefs wanted regulated settlement and support in managing settlers and land sales. Commerce and cash income from employment would bring benefits to Maori communities. The new relationship between Maori and the British Crown would also enable them to avoid warfare between tribes that had intensified in previous decades.

There are four principles of the treaty namely Partnership, Protection, Participation, and Permission.

Partnership is the union and alliance with good and honest intent between Maori and the British crown to achieve a common goal. To ensure that Maori have rangatiratanga rights over their toanga (land, resources, language, knowledge, and other aspects of way of life of Maori), Maori leaders have to be consulted when organisational policies are discussed. In social services, organisations should make sure that the needs of Maori are of priority when taking part in creating policies that could affect Maori.

Protection is allowing Maori to exercise Tino Rangatiratanga over their taonga (land, resources, language, knowledge, and other aspects of way of life of Maori) and they should benefit and enjoy from these. In social services, Maori way of life to enjoy their taonga must be respected. Maori have the right to make choices with regard to their culture which aligns with tika and kawa, traditions, customs, and practices.

Participation is the involvement of Maori and the British Crown in the service accessibility, not only for Pakeha but for Maori as well. Not segregating the Maori from Pakeha but allowing the Maori to take part in social services that they enjoy together with Pakeha or other ethnicities. In social services, Maori have the right to participate in making decisions regarding their health and well being or Hauora and to have meaningful ways in decision making on how health services should be delivered for their well-being.

Permission is the freedom of Maori to exercise his rights to speak Te Reo Maori and to be involved in any Maori spiritual or cultural rites, practices, or beliefs. In social services, it is important that Maori are allowed to speak their own language to express their insights better and to not feel unimportant.

The four principles of the Treaty of Waitangi is the basis for social workers when delivering social services to Maori. Examples include consulting and discussing with whanau the support for clients from residential placement to maintain positive changes as a result of residential care placement, working together with whanau to understand cultural needs, allowing the whanau to make decisions that are in their best interest to maintain self determination and promote empowerment, and incorporating kawa and tikanga on how social services are delivered.

Task 2

Placement Diary

Meetings and Communication

Notes/key points of how you perceived and recorded the referral. What service provider guidelines did you follow?

• Consent from parents and whanau were obtained before acting on the referral. Consent can be withdrawn at any time.
• All referrals were recorded in the database.
• An immediate safety check using the information provided by the referrer within 24 hours of receiving the referral was completed.

Notes/key points of how you assessed the referral for relevance to the service provider.

• The referrals coming to the social service provider was assessed to find out if they were relevant to the services offered by the organisation. When deemed relevant, it was accepted.
• When referrals are assessed as not relevant to the service provider, it will be handed over to other service providers with appropriate services that cater to the needs of the client. This must be with the whanau’s approval and consultation.
• The referral was relevant to Child, Youth, and Family as a provider as it is the organisation responsible in dealing with child protection.

Notes/key points of how you processed the referral through the service provider systems. What service provider guidelines did you follow?

• All information required were recorded using forms and in the system.
• The referral was forwarded to a social worker.

Other notes/reflections on the referral process

• Accurate record was kept during theprocess, recording any actions taken, reasons and any other details.
• The information went to the appropriate social worker.

Task 3

Placement Diary

Coordination of planning for the family meeting

How did you identify the key members of the whanau? Briefly list the key members

The key members of the whanau were identified through introduction. It was determined that Uncle S. is a kaumatua and he then introduced Auntie C. who is going to be a part of the hui. The parents of the child were also introduced to me and other members of the team.

• Uncle S.
• Auntie C.
• Auntie N.
• T.C.
• A.W.

Who is the facilitator for the meeting/hui and how was this person identified?

The facilitator of the whanau hui was Uncle S. together with the lead social worker. He was chosen as the facilitator of the whanau hui having the experience in making wise decisions during meetings in the past. He is also a kaumatua that members of the whanau will respect and listen to.

If there were people unable to attend, summarise the information you provided to the facilitator on their behalf

“A whanau hui is required to talk about the possibility of a child to be admitted to an alternative care facility. The child’s parents are incapable of looking after the child. The parents are alcoholic and illicit drug users. The parents also do not hold permanent employment sustainable for the child’s welfare. It is then deemed necessary to ensure the child’s safety and wellbeing.”

If there were participants who had essential information for the meeting/hui, how did you identify these people to the facilitator?

The participants with essential information for the whanau hui were given the chance to give details for the smooth flow of the hui.

How did you notify the plan for the meeting/hui to members of the whanau and any other attendees?

• Details were sent via email.
• All attendees were phoned to confirm receipt and to confirm their attendance at the hui.

Other notes/reflection on the planning process

• All whanau members were supportive of the family meeting.
• They wanted to attend to find the best outcome for the child

Task 4

Placement Diary

Coordination of welcome and hospitality

What cultural forms of welcome were required and who was responsible for these?

• Powhiri — the host of the marae, usually the kaumatua, was responsible in carrying out the process of powhiri together with other leaders in the marae. This is to welcome me, as a student, and for me to be able to be a part of the whanau hui.
• Mihi — all participants of the whanau hui were responsible for the mihi, and also to share their pepeha.
• Karanga — the host of the marae, kaumatua and leaders, will lead the karanga.
• Karakia — The kaumatua led the karakia before the hui, and also before the kai.
• Kai — I took all the participants’ dietary requirements for the kai and gave it to the kitchen for the preparation of food.

What resources did you arrange?

• The resources I arranged include the venue for the hui.
• The participants’ dietary requirements were also taken into consideration when planning for the menu for kai.

How did you carry out the coordination of the whanau hui in line with criteria?

• Adhering to the principle of the Treaty of Waitangi namely participation, protection, partnership, and permission.
• The confidentiality of the meeting participants were protected and respected.
• The policies and procedures of the service provider was followed and adhered to at all times.
• Focusing primarily on the safety and wellbeing of the child.

Other notes/reflections

• Working with other members of the extended family helped me to understand more on their culture and their way of living.
• Working with the kaumatua and other leaders in the marae provided me an opportunity to work in partnership with other key people in coordinating whanau meetings and this will help me to facilitate meetings easily in the future.

Task 5

The four principles of Treaty of Waitangi were applied in the social services during coordinating whanau hui.

Social work practice respects the Maori way of life. I provided culturally suitable and safe practice when working with the client and other key people during the whanau hui planning. They were allowed to practice their values, beliefs, customs, and to speak Te Reo during the delivery of service. The Maori models of health and well-being, such as Te Whare Tapa Wha, were used while engaging the client and the whanau with the service.

The social services were non-biased, non-judgmental, and non-prejudiced. I had to understand the client and the whanau rather than judging them. I was also sensitive when providing services to prevent whakama which in turn helped me to gain the person’s trust and respect. A clear boundary of professionalism was determined while the client and the whanau accessed the social services offered by the organisation.

The social services were made accessible to all cultures including the client’s and whanau’s that suits their Maori culture having their unique needs. I demonstrated high regard in respecting the dignity of all participants in whanau hui who accessed the services of the organisation. The participants were informed of their rights and to practice their rights whenever they have to. All participants’ confidentiality and safety were the organisation’s priority during the whanau hui process.