Introduction
In this topic you will be introduced to the how Kaupapa Māori approaches provide a foundation for the creation of safe environments for rangatahi Māori. In particular the concept of āhurutanga and associated principles will be discussed. We will also look at restorative practice as a culturally appropriate way of working with Māori youth.
Review
In the previous module it was proposed that a positive youth development approach is consistent with a kaupapa Māori approach to working with Māori youth. Such an approach supports initiatives to reconnect young Māori with their whakapapa links and can work to encourage Pākehā institutions to be more responsive to meeting the needs and aspirations of rangatahi Māori.
Earlier in this course, you learnt that a kaupapa Māori approach has ways of viewing and conceptualising the issues faced by Māori that are distinctly Māori. It incorporates being Māori (tuakiri tangata); being connected to Māori philosophy, cosmology and principles (ngā takepu); the taken-for-granted validity and legitimacy of Māori thought and knowledge (mātauranga Māori); language (te reo Māori) and culture (Te Ao Māori); and the constant concern with the struggle for autonomy and self-determination (tino rangatiratanga).
Explore further
For a good overview on Māori Worldviews and their applicability and application in the social services, it is recommended you read ‘Māori World-views: Source of Innovative Social Work Choices’, an article by Taina Pohatu.1 It is quite philosophical and weighty in content, but it is worthwhile persisting with as he is such an authoritative writer on this subject.
Graham Hingangaroa Smith notes that a Kaupapa Māori initiative in education should have at least these six core ‘critical change factors’ to inform both approach and practice2:
- Tino rangatiratanga (the self-determination principle)
- Taonga tuku iho (the ‘cultural aspirations principle’)
- Ako Māori (the ‘culturally preferred pedagogy’)
- Kia piki ake i ngā raruraru o te kainga (the ‘socio-economic’ mediation principle)
- Whānau (the ‘extended family structure’ principle) and
- Kaupapa (the ‘collective philosophy’ principle).
As Leonie Pihama et al. state in Te Taonga o Taku Ngākau: Ancestral Knowledge and the Wellbeing of Tamariki Māori3:
Each of these principles provides us with ways of considering Māori wellbeing as a part of a wider distinctive Māori philosophical framework that is inclusive of the multiple layers that inform Māori ways of being.Leonie Pihama
Task: Review key points of Mātauranga Māori and Māori youth development
Review your notes and resources from Topic 9 – Mātauranga Māori and Topic 10 – Māori youth development from the previous module to reacquaint yourself with the tenets of a kaupapa Māori approach to practice.
What is Āhurutanga?
Āhurutanga is defined as ‘warmth’ or ‘comfort’, but it is also used to described the notion of a safe space.4 As a principle within Te Ao Māori, āhurutanga encapsulates why it is important to maintain a safe space and what is needed in terms of people, kaupapa and environment.
You have looked at ‘safe spaces’ in previous topics. Remember, safe spaces protect each person’s self-respect and dignity by requiring each person to respect others. They are places where young people can express themselves without fear of being made to feel unwelcome or unsafe due to their identity or abilities.5
Āhurutanga reflects the same idea but the spaces are distinctly Māori, being based upon kaupapa Māori principles and philosophical positions.
Āhurutanga is developed ‘when one creates a way forward without encroaching another’s space’.6 The processes and systems of āhurutanga can give purpose to those who work in an education or training context, informing one’s behaviour and social interactions.1
Ngā Takepū
The work of Taina Pohatu is often cited in literature that considers bicultural practice and/or kaupapa Māori practice in the social services, education and beyond. He presents a number of principles, or takepū, which he asserts are applied principles that provide signposts to subsequent generations on ‘how to live life and behave’ and that these takepū ‘engage with people as they pursue the quest of their aspirations and needs.’7 Note: This term is sometimes written as two words (take pū) in the literature, but the meaning is the same.
Pohatu states that āhurutanga is one of the key principles. However, because none of the principles can be considered in isolation, āhurutanga is built or facilitated by the other takepū, and vice versa.
Takepū are all about supporting people in their relationships, kaupapa and environments in the pursuit of mauri ora.Taina Pohatu
Pohatu lists the following takepū as examples:
| Takepū | Applied Principles |
|---|---|
| Āhurutanga | ‘Creating and maintaining quality space to ensure and promote the pursuit of best practice in any kaupapa’, such as youth development. |
| Tino rangatiratanga | ‘The constant recognition of the absolute integrity of people in their kaupapa, relationships, positions and contributions in any context.’ This is about protecting the integrity and wholeness of young people. It is about recognising that they should play an active role in their development, and their dreams and aspirations are paramount. In the Code of Ethics for Youth Work in Aotearoa New Zealand the core values of youth work includes ‘[encouraging] young people as agents of change and navigators of systems’, supporting young people to take responsibility, and seeking to enable active participation.8 |
| Mauri ora | ‘The constant acknowledgement that at the core of any kaupapa and relationship is the pursuit of well-being.’ This should be the goal and destination of every action, activity and intervention undertaken by youth workers in collaboration with young people, family/whānau and community. |
| Te whakakoha rangatiratanga | ‘Recognition that successful engagement and endeavour requires conscious application of respectful relationships with kaupapa and people.’ According to the Code of Ethics, the relationship between the youth worker and young person is crucial. Te whakakoha rangatiratanga occurs when youth workers act with integrity, honesty and impartiality. They are competent workers, practising within the limit of that competence, using informed consent and maintaining confidentiality. It is about working collaboratively while respecting a young person’s rights and valuing their contributions to their own development. |
| Kaitiakitanga | This is about stewardship as one’s purpose and obligations. As kaitiaki, youth workers are to guard and ‘protect’ the young person, their environment and the kaupapa of the situation. This takepū, like the others, contributes to āhurutanga. This allows the young person to fully express their thoughts and feelings, to feel validated and supported to achieve their goals and aspirations, and to work through the tensions. It is a collective responsibility to nurture young people in the community and to support and value the adults caring for them. This principle ‘reminds and guides the practitioner that [they are] a responsible steward of the knowledge, expertise, position and context of taking care [sic] of [youth], and that [the young people’s] mauri is of utmost importance’.9 Practising confidentiality – as outlined in Clause 15 of the Code of Ethics – is an example of Kaitiakitanga. |
| Tau kumekume | Recognition that the ever-present tensions (positive and negative) in any kaupapa and relationship offer insight and interpretation. The tensions experienced by young people are numerous. They are experienced as push/pull and could include challenges with friendships, family/whānau relationships or deeper existential tensions regarding sexuality. It is the youth worker’s obligation and responsibility to support the young person to shift the negative energy to a positive one. Mentorship and referral to counselling could be strategies to support young people to work with the tensions. |
The application of ngā takepū is intentional and should guide one’s practice – doing so will promote positive youth development when working not just with rangatahi Māori, but with all young people. The definition of youth work provided by Ara Taiohi clearly reflects ngā takepū.8
In earlier topics we covered the inclusiveness of kaupapa Māori principles and practices. Martis states that the ‘inclusive nature of Kaupapa Māori (Māori cultural approach) does not expect people of other cultures to assimilate but invites them to take pride in their own culture and bring the values, principles and frameworks of their own culture into their practice.’9
Consider how to apply ngā takepū in your practice, as they are guiding principles that offer ways for being, behaving, engaging, and interacting as youth workers. Ngā takepū also offer guidance for supporting young people – who practise these principles in their own way, as a way of life – to develop positively.
Task: Reflect on ngā takepū
List each takepū in your journal or workbook.
Reflect on your own work with young people with these principles in mind and jot down some things you currently do to promote and uphold these takepū. For example, when thinking about te whakakoha rangatiratanga, what do you do?
What is restorative practice?
The concept of restorative practice has deep roots within indigenous communities throughout the world. It focuses on strengthening relationships between individuals as well as social connections within the community. It is an emerging way of social service practice that is seen most evidently in education and justice – you may already be familiar with the term ‘restorative justice’. An example of restorative practice/justice you might have heard of is the Family Group Conferencing process used by Oranga Tamariki.
In the social work field, the notion of restorative practice may also be expressed using the term ‘relationship-based practice’. This approach allow practitioners to create supportive, respectful environments (note the link back to ‘safe spaces’) for people to share their feelings and take responsibility, learn to problem-solve and decide how they can move towards achieving their dreams and aspirations.
This video (1:51) gives a quick overview of the concept in general terms, and then later in this section we will tease it out further to explore its use in working with rangatahi Māori and its relationship to the consideration of safe spaces/āhurutanga.10
Restorative practice is a strategy that seeks to repair any harm done to people and to repair the relationships that may have been damaged. Its aim is to make the perpetrators aware of any wrongdoing (this is considered more broadly than just criminal offending); for those who have experienced the wrongdoing or trauma, this process can help them to work towards forgiveness, reconciliation and moving on positively.
In the context of working with Māori youth, restorative practice focuses on repairing and rebuilding broken relationships and then maintaining relationships based on fairness, equality and what is positive. The emphasis is strength-based (build on what is positive rather than see the other person as a problem). It recognises that the broken relationships may be the result of family violence, but also because of the ongoing impacts of stigma and discrimination, as well as disenfranchisement/disconnection as an ongoing result of colonisation.
According to Restorative Schools NZ, the ‘essence of restorative practices is disarmingly simple: that human beings are happier, more productive and more likely to make positive changes in their behaviour when those in positions of authority do things with them, rather than to them or for them.’11 This point of view is consistent with a positive youth development approach, and is also reflected in the vision and goals of Ara Taiohi.
Explore further
The following article from Social Policy and Society provides some further information about the concept of restorative practice (though it is related to the provision of family services) that may help with increasing your understanding: ‘Development of a Conceptual Model for Restorative Approach in Family Service Provision’ by Annie Williams and Jeremy Segrott.12
Restorative practice with rangatahi Māori
You have learnt in previous topics about Mātauranga Māori and Kaupapa Māori approaches to working with young people. One of the essences of these approaches is the restoration of distinctly Māori ways of thinking and doing.
For Māori youth this means:
- The adoption of a kaupapa Māori approach which acknowledges the impacts of colonialism on Māori, including impacts on their whānau, connection to culture, whakapapa, wellbeing, social and economic circumstances, and life options. This can promote a sense of belonging and enables rangatahi to effectively challenge the limits that are set by societal discourses.
- Utilising practices that seek to support the reconnection of rangatahi with their whakapapa and to incorporate learning about tikanga and kawa, which will enable rangatahi to actively participate in the life of whānau, hapū and iwi.
- The provision of Māori youth spaces and institutions – this requires active changes in the way services are funded and the priorities given for that funding to enable these services to run effectively.
- Restorative practice requires recognition of Te Tiriti o Waitangi and its importance in supporting the promotion and achievement of tino rangatiratanga.
- Utilising kaupapa that actively transforms traditionally Pākehā spaces and institutions into ones that are also reflective of Māori values and principles, and are totally inclusive.
- The ability to refer the young person to a specifically kaupapa Māori service (if they wish) and that these services are available. (Note: Even if a tauiwi service incorporates kaupapa Māori, this does not make it a Māori service.)
- Youth work practice that integrates with Māori language, culture and philosophy; that shares power and acknowledges issues of wellbeing and self-determination.
Restorative Practice can benefit Māori youth by helping to enhance their sense of belonging and identity, and by facilitating development of self-regulation skills and strategies that enable them to negotiate their way through life. It assists with developing the connections with Te Ao Māori and their whakapapa through strengthening relationships with their tūrangawaewae, whānau and hapū – and with the wider community. This leads to rangatahi Māori becoming active, productive members of their community who achieve their goals and aspirations.
Restorative practice strategies and activities
Any activity or intervention that seeks to empower youth to overcome life’s challenges, experience a sense of worth and belonging, and develop positively is ostensibly restorative practice in action. Some specific examples are provided below:
Many opportunities could exist in communities, schools and tertiary organisations for rangatahi to participate in Māori cultural activities. Involvement in kapa haka, for example, is multifaceted: it enables rangatahi to learn about tikanga and kawa, and to engage with whakataukī and whakatauākī, which provide lessons for negotiating their way in world. These cultural activities would also assist a young person’s development of te reo Māori, develop their skills for working collaboratively and instil a sense of achievement and belonging. Other practices like mau rākau and learning whaikōrero under kaumātua leadership, along with kapa haka, will be discussed in more detail in a later topic.
Learning problem solving strategies is a way to positively work through challenges and difficulty. For example, the GROW (Goal, Reality, Obstacles/Options, Way Forward) model/process can be used to work through a significant issue (such as weight loss, further training, career advancement).
Respect is vital for relationships. Te whakakoha rangatiratanga is a principle that underpins practice and is a vital ingredient in the creation of safe spaces and restorative practice. Review previous sections of this topic for more about this.
Examples of collaborative activities are numerous and can be quite imaginative. Getting a group of young people to organise and plan an event of some kind (for example, as a celebration of achievements to share with whānau/family) is a good activity, as are outdoor activities that require teamwork and problem solving. Further examples of this will be discussed in a later topic.
This is about providing opportunities for young people to take responsibility for their actions and behaviours and be accountable for the consequences. This may be worked through in counselling or mandated by court as part of FGC decisions in the case of Youth Justice. Similar activities to those for promoting collaboration could also be use, e.g. enabling youth to coordinate and organise activities or events provides the opportunity to demonstrate responsibility.
Organisations could offer counselling or mentoring to discuss choices and use problem solving skills.
This could be done via family/whānau counselling.
Explore further
The examples here do not make up an exhaustive list of options – you are encouraged to do your own research.
For instance, if you would like to learn more about the GROW model/process, this video (16:50) titled ‘Using the GROW Model for Problem Solving and Decision Making’ provides a concise overview of this model.13
Journal Entry 3
You have reached the end of this topic. You are now ready to complete Journal Entry 3.
In your journal, write about a Kaupapa Māori approach and your role as a youth worker.
The questions are here to prompt your thinking:
What are your feelings about the statement below?
Āhurutanga is grounded in Māori values that support the creation and maintenance of safe spaces in which everyone can fully participate and thrive in any kaupapa. All young people benefit when we use a Kaupapa Māori approach because nobody is left out.
How each of us works with Kaupapa Māori depends on who we are, who we work with and the nature of what we do.
- How would you describe your level of comfort with Kaupapa Māori approaches?
- What are the challenges you face when:
- working with Māori youth?
- working with non-Māori youth?
- working within ‘the system’ – your organisation, employer, partnerships, etc.?
- What are some strategies you use for dealing with these challenges?
- When you need support or advice or are uncertain about what to do, where do you go?
Personal reflection: What does a Kaupapa Māori approach mean for me in my professional role working with young people?
What do I do with my journal entry?
At the end of this programme, you will collate and reflect on your journal entries and submit evidence that you have been journaling throughout the programme. In this Module on developing safe spaces you have already submitted Journal Entry 1 and 2.
You do not have to submit your actual journal writing (unless you want to). However, you are required to submit evidence of journaling along with Assessment 2.2. To meet this requirement, you must submit at least a half-page reflection on what you wrote, or an extract from your entry, for Journal Entry 3.
Important: You will not be assessed on the content of what you write, as it is personal to you and your own journey. But you must submit evidence of journaling with Assessment 2.2.
Complete Assessment 2.2
Do you feel ready to complete your assessment?
Use the following points to guide your preparation:
- Read the assessment task. Do you understand what is required of you? If not, seek some clarification from your tutor.
- Do you feel you have sufficient information to complete all the questions in the task? If not, review your notes and the resources available to you in this topic with the assessment task in mind – are there any gaps in your knowledge? Do you need to do some more research?
Good luck!
