Kia ora, below is an invitation from Dr Laurie Morrison (Event Manager) for the International Indigenous Problem Gambling Symposium Conference to be held in Rotorua, 15-17 February 2010.
Te Herenga Waka o Te Ora Whānau proudly present: An International Indigenous Problem Gambling Symposium - Practice, Research and Knowledge Gathering, Tamatekapua Marae, Ohinemutu, Rotorua, Aotearea- New Zealand, 15-17 February 2010.
www.herengawaka.maori.net.nz
The Inaugural Te Herenga Waka o Te Ora Whānau International Indigenous Symposium will focus on traditional indigenous concepts, values, ideals, models and strategies for sustaining balanced and healthy relationships within and across families, communities, nations, nation-states, local, regional and global borders, territories and environments.
The Indigenous Symposium will provide opportunities to discuss indigenous strategies for sustaining relationships between collective gambling providers, for resolving the impacts of gambling within Māori and indigenous communities to restore balance and mana, particularly for those whānau members who have been affected.
This Indigenous Symposium will also be an opportunity to share what has been learnt from diverse contexts from around the world about how indigenous gambling models, values, concepts and processes have been incorporated into state or government initiatives and the impacts of this on indigenous peoples.
The Indigenous Symposium, with associated community workshops and satellite meetings, enables us to bring together in dialogue a wide range of participants, perspectives, voices, frameworks and models for understanding how indigenous people relate to problem gambling issues in their communities. For more information and to register to attend, please see our website www.herengawaka.maori.net.nz
Dr Laurie Morrison (Ngati Whakaue / Te Arawa)Event Manager
email laurie_morrison@xtra.co.nz Ph: +64 (0)7 348 3493 Mob: +64 (0)272595665
1 Ariariterangi Street Ohinemutu Rotorua
Wednesday, December 16, 2009
Tuesday, December 8, 2009
MAI Review Journal latest issue
Subject: MAI Review Journal-The latest issue is live now!
MAI Review Journal
http://www.review.mai.ac.nz
The latest issue is live now!
Total number of articles published = 171
Web hits/day average = over 3000
The current issue includes:
Interesting papers on a diverse range of subjects including: two target articles on domestic violence and another on ways of knowing. These are accompanied by a series of invited Peer Commentaries. Other papers explore relationships between Māori culture, Darwinism, genetic technology, a community approach to Kaupapa Māori; and the nature of oral poetry from the perspective of Ngāi Tūhoe.
The Workshop section which addresses questions about copyright and indigenous rights in the digital world; a Māori framework for academic development; and writing with metaphor.
A special section entitled ‘Strategies for Doctoral Study’ marks the presentation of resource notes for students and supervisors that emerge from the Supervision Research Project. This set of 6 papers will be followed in due course by similar sets which will provide further information.
The Resources section which continues to offer efficient access to nation-wide repositories of E-theses, a link to the MAI Central portal, glossaries for translations, a radio link to Hawaii, a link to Ako Āotearoa plus a customised Google search that covers the journal and the wider MAI network.
Call for papers
While we have operational deadlines for each issue, we ask contributors to set your own deadline, prepare the paper and submit it as soon as it’s ready.
MAI Review Journal
http://www.review.mai.ac.nz
The latest issue is live now!
Total number of articles published = 171
Web hits/day average = over 3000
The current issue includes:
Interesting papers on a diverse range of subjects including: two target articles on domestic violence and another on ways of knowing. These are accompanied by a series of invited Peer Commentaries. Other papers explore relationships between Māori culture, Darwinism, genetic technology, a community approach to Kaupapa Māori; and the nature of oral poetry from the perspective of Ngāi Tūhoe.
The Workshop section which addresses questions about copyright and indigenous rights in the digital world; a Māori framework for academic development; and writing with metaphor.
A special section entitled ‘Strategies for Doctoral Study’ marks the presentation of resource notes for students and supervisors that emerge from the Supervision Research Project. This set of 6 papers will be followed in due course by similar sets which will provide further information.
The Resources section which continues to offer efficient access to nation-wide repositories of E-theses, a link to the MAI Central portal, glossaries for translations, a radio link to Hawaii, a link to Ako Āotearoa plus a customised Google search that covers the journal and the wider MAI network.
Call for papers
While we have operational deadlines for each issue, we ask contributors to set your own deadline, prepare the paper and submit it as soon as it’s ready.
Friday, November 20, 2009
Tangata Whenua Social Works Association Formed
TANGATA WHENUA SOCIAL WORKERS ASSOCIATION FORMED (Waatea News, Nov 20,2009)
Maori social workers have formed their own association.
About 100 of the country's 1000 Maori social workers gathered at Pukaki Marae in Mangere day to launch Tangata Whenua Social Workers Association.
Kaumatua Taotahi Pihama says the group will support Maori working for mainstream and iwi providers, and help train new kaimahi to operate effectively with Maori whanau.
He says it will build on work done by previous generations since the first Maori graduate social worker, John Rangihau, in the 1950s.
Maori social workers have formed their own association.
About 100 of the country's 1000 Maori social workers gathered at Pukaki Marae in Mangere day to launch Tangata Whenua Social Workers Association.
Kaumatua Taotahi Pihama says the group will support Maori working for mainstream and iwi providers, and help train new kaimahi to operate effectively with Maori whanau.
He says it will build on work done by previous generations since the first Maori graduate social worker, John Rangihau, in the 1950s.
Wednesday, November 18, 2009
Fostering review looking in wrong place for touble
FOSTERING REVIEW LOOKING IN WRONG PLACE FOR TROUBLE (Waatea News, 17 Nov 2009).
A veteran Maori social worker says a review of foster care needs to take a Maori way of seeing the world.
Social Development Minister Paula Bennett has asked whether children placed with extended family are better off than those fostered outside the family, in light of high re-abuse rates for children in whanau care.
But Malcolm Peri, who was involved in the maatua whangai programmes of the 1980s which championed whanau-based care, says Ms Bennett's department has squeezed the kaupapa Maori aspects out of its work with children.
“I can't remember any real effort in the last 20 years the system has put in place to to strengthen Maori families from te ao Maori and I don’t think they give us credit for things Maori have progressed, for the families have been placed with families and have been healed,” Mr Peri says.
He says abandoning Maori programmes would mean going back to failed assimilation policies.
A veteran Maori social worker says a review of foster care needs to take a Maori way of seeing the world.
Social Development Minister Paula Bennett has asked whether children placed with extended family are better off than those fostered outside the family, in light of high re-abuse rates for children in whanau care.
But Malcolm Peri, who was involved in the maatua whangai programmes of the 1980s which championed whanau-based care, says Ms Bennett's department has squeezed the kaupapa Maori aspects out of its work with children.
“I can't remember any real effort in the last 20 years the system has put in place to to strengthen Maori families from te ao Maori and I don’t think they give us credit for things Maori have progressed, for the families have been placed with families and have been healed,” Mr Peri says.
He says abandoning Maori programmes would mean going back to failed assimilation policies.
Friday, November 13, 2009
New Zealand Government showing interest in Maori-style social services
Govt showing interest in Maori-style social services by Simon Collins, NZ Herald Sat Nov 14, 2009
A radical reshaping of all social services could be imminent if the Government goes ahead with a Maori Party plan to reform services for Maori.
National Party ministers appear to implicitly support Maori Party co-leader Tariana Turia's plan to bundle multiple contracts for Maori health, education, housing, justice and social services into integrated "Whanau Ora" contracts covering the whole spectrum of services for regional groups of Maori whanau.
A key worker would be appointed for each family under contracts giving Maori agencies wide scope to co-ordinate support for each family, rather than measuring numbers of doctor's visits and hours of social work, for example.
The plan is inspired by longstanding Maori ambitions for self-determination.
But if it goes ahead, it may be impossible to confine it to Maori families because Maori are now enmeshed in wider New Zealand society. About half the 565,000 people who identified themselves as "Maori" in the 2006 Census also identified with at least one other ethnic group, and half partnered Maori were living with non-Maori partners.
Virtually all the country's 270 Maori health providers, and all 11 Maori-led primary healthcare organisations (PHOs) which have formed a coalition to bid for a Whanau Ora contract, have non-Maori as well as Maori clients.
Mrs Turia said the idea "can be utilised across any ethnic group".
"We are starting with the Maori sector because they are the ones who have constantly raised this with me since I have been in Parliament," she said.
"All we are doing is moving it to that sector and eventually it would move to others as well. The Pacific Island people and the ethnic migrant groups are very keen on this concept because they understand the role of the extended family.
"People get trapped in having to work in a Eurocentric way with their people and they shouldn't have to be."
Submissions on a discussion paper on Whanau Ora close on November 30, and a taskforce led by Professor Mason Durie is to present final proposals to ministers by the end of January.
Meanwhile, Health Minister Tony Ryall last week named the Maori PHO coalition as one of nine consortiums to submit detailed plans by February 15 for new integrated primary healthcare services which may include Whanau Ora proposals.
Social Development Minister Paula Bennett has also approved a "high-trust" funding trial, bundling all her ministry's contracts into one at Te Tohu o te Ora o Ngati Awa (Ngati Awa Social and Health Services) in Whakatane and at a Catholic youth service in Christchurch.
A radical reshaping of all social services could be imminent if the Government goes ahead with a Maori Party plan to reform services for Maori.
National Party ministers appear to implicitly support Maori Party co-leader Tariana Turia's plan to bundle multiple contracts for Maori health, education, housing, justice and social services into integrated "Whanau Ora" contracts covering the whole spectrum of services for regional groups of Maori whanau.
A key worker would be appointed for each family under contracts giving Maori agencies wide scope to co-ordinate support for each family, rather than measuring numbers of doctor's visits and hours of social work, for example.
The plan is inspired by longstanding Maori ambitions for self-determination.
But if it goes ahead, it may be impossible to confine it to Maori families because Maori are now enmeshed in wider New Zealand society. About half the 565,000 people who identified themselves as "Maori" in the 2006 Census also identified with at least one other ethnic group, and half partnered Maori were living with non-Maori partners.
Virtually all the country's 270 Maori health providers, and all 11 Maori-led primary healthcare organisations (PHOs) which have formed a coalition to bid for a Whanau Ora contract, have non-Maori as well as Maori clients.
Mrs Turia said the idea "can be utilised across any ethnic group".
"We are starting with the Maori sector because they are the ones who have constantly raised this with me since I have been in Parliament," she said.
"All we are doing is moving it to that sector and eventually it would move to others as well. The Pacific Island people and the ethnic migrant groups are very keen on this concept because they understand the role of the extended family.
"People get trapped in having to work in a Eurocentric way with their people and they shouldn't have to be."
Submissions on a discussion paper on Whanau Ora close on November 30, and a taskforce led by Professor Mason Durie is to present final proposals to ministers by the end of January.
Meanwhile, Health Minister Tony Ryall last week named the Maori PHO coalition as one of nine consortiums to submit detailed plans by February 15 for new integrated primary healthcare services which may include Whanau Ora proposals.
Social Development Minister Paula Bennett has also approved a "high-trust" funding trial, bundling all her ministry's contracts into one at Te Tohu o te Ora o Ngati Awa (Ngati Awa Social and Health Services) in Whakatane and at a Catholic youth service in Christchurch.
Wednesday, October 28, 2009
New book: Braiding Histories:Learning from Aboriginal People's Experiences and Perspectives by Dr Susan Dion
Kia ora all, I went to Susan's presentation on her new book Braiding Histories and enjoyed the depth of how she represents Aboriginal peoples and their voices. The chance to learn more about a pedagogy that reflects Aboriginal subject material gave me insight into better paradigms for teaching content and activities. Awesome book and awesome author, see this site for more info http://www.eurospanbookstore.com/display.asp?k=9780774815185& Taima
Braiding Histories:Learning from Aboriginal People's Experiences and Perspectives by Dr Susan Dion
This book proposes a new pedagogy for addressing Aboriginal subject material, shifting the focus from an essentializing or 'othering' exploration of the attributes of Aboriginal people to a focus on historical experiences that inform our understanding of contemporary relationships between Aboriginal and non-Aboriginal people. Reflecting on the process of writing a series of stories, Dion takes up questions of (re)presenting the lived experiences of Aboriginal people in the service of pedagogy. Investigating what happened when the stories were taken up in history classrooms, she illustrates how our investments in particular identities structure how we hear and what we are 'willing to know'. "Braiding Histories" illuminates the challenges of speaking/listening and writing/reading across cultural boundaries as an Aboriginal person to communicate Aboriginal experience through education. It will be useful to teachers and students of educational and Native studies and will appeal to readers seeking a better understanding of colonialism and Aboriginal - non-Aboriginal relations.
Braiding Histories:Learning from Aboriginal People's Experiences and Perspectives by Dr Susan Dion
This book proposes a new pedagogy for addressing Aboriginal subject material, shifting the focus from an essentializing or 'othering' exploration of the attributes of Aboriginal people to a focus on historical experiences that inform our understanding of contemporary relationships between Aboriginal and non-Aboriginal people. Reflecting on the process of writing a series of stories, Dion takes up questions of (re)presenting the lived experiences of Aboriginal people in the service of pedagogy. Investigating what happened when the stories were taken up in history classrooms, she illustrates how our investments in particular identities structure how we hear and what we are 'willing to know'. "Braiding Histories" illuminates the challenges of speaking/listening and writing/reading across cultural boundaries as an Aboriginal person to communicate Aboriginal experience through education. It will be useful to teachers and students of educational and Native studies and will appeal to readers seeking a better understanding of colonialism and Aboriginal - non-Aboriginal relations.
He Kupu Wakataki: Journal of Best Practice in Applied Maori Indigenous Vocational Education
This looks like another great resource...Taima
MAORI BEST PRACTICE JOURNAL COLLABORATION OF POLYTECHS (in Waatea News Wed, Oct 28,2009)
A new publication aims to highlight the best in Maori in business and education.
He Kupu Wakataki, The Journal of Best Practice in Applied Maori Indigenous Vocational Education, is a collaboration between Tairawhiti Polytechnic, Te Whare Wananga o Awanuiarangi, Northland Polytechnic and Waiariki Institute of Technology.
Project manager Mereheeni Hooker says it's timely, given the current economic climate and the growing economic strength of Maori.
The annual journal will also cover the experiences of other indigenous peoples.
MAORI BEST PRACTICE JOURNAL COLLABORATION OF POLYTECHS (in Waatea News Wed, Oct 28,2009)
A new publication aims to highlight the best in Maori in business and education.
He Kupu Wakataki, The Journal of Best Practice in Applied Maori Indigenous Vocational Education, is a collaboration between Tairawhiti Polytechnic, Te Whare Wananga o Awanuiarangi, Northland Polytechnic and Waiariki Institute of Technology.
Project manager Mereheeni Hooker says it's timely, given the current economic climate and the growing economic strength of Maori.
The annual journal will also cover the experiences of other indigenous peoples.
Friday, October 2, 2009
The Treaty of Waitangi: A Framework for Maori health development by Te Kani Kingi
Kia ora, this is a great article especially for those interested in Maori health development particularly understanding the impacts of Maori health from the time of colonialism to today. In the article are cited self-determination strategies that Maori used to turn a dismal health situation into actions for better Maori health determinants. Good read, its well done. Taima
Abstract:
The Treaty of Waitangi is often described as New Zealand’s founding document. However, and since its first signing on 6 February 1840, confusion and debate has often surrounded its interpretation and application, its value as an historical manuscript and its broader significance to the contemporary development of New Zealand. While there is unlikely to be any clear consensus on the application of the Treaty of Waitangi or what its original intent may have been, this paper considers the relationship between the Treaty and Māori health. How Māori health issues fundamentally informed the shape and design of the Treaty, how these connections have gradually been lost, but how it may provide a framework for contemporary Māori health development.
Kingi, T. R. (2007). The Treaty of Waitangi: A framework for Māori health development. New Zealand Journal of
Occupational Therapy, 54(1), 4-10
Full article can be find at site: http://www.nzaot.com/downloads/contribute/TheTreatyofWaitangiAFrameworkforMaoriHealth.pdf
Abstract:
The Treaty of Waitangi is often described as New Zealand’s founding document. However, and since its first signing on 6 February 1840, confusion and debate has often surrounded its interpretation and application, its value as an historical manuscript and its broader significance to the contemporary development of New Zealand. While there is unlikely to be any clear consensus on the application of the Treaty of Waitangi or what its original intent may have been, this paper considers the relationship between the Treaty and Māori health. How Māori health issues fundamentally informed the shape and design of the Treaty, how these connections have gradually been lost, but how it may provide a framework for contemporary Māori health development.
Kingi, T. R. (2007). The Treaty of Waitangi: A framework for Māori health development. New Zealand Journal of
Occupational Therapy, 54(1), 4-10
Full article can be find at site: http://www.nzaot.com/downloads/contribute/TheTreatyofWaitangiAFrameworkforMaoriHealth.pdf
new Book: Walking This Path Together: Anti-Racist and Anti-Oppressive Child Welfare Practice, edited by Strega and Carriere
Walking This Path Together: Anti-Racist and Anti-Oppressive Child Welfare Practice, edited by Susan Strega and Jeannine Carrière (Sohki Aski Esquao). See site: http://www.fernwoodpublishing.ca/book/361
This book offers students and experienced practitioners alike the opportunity to explore a range of visions, strategies and concrete skills for anti-racist and anti-oppressive child welfare practice. Significant topics and emerging practice approaches are addressed by contributors who share a passionate commitment to the transformation of child welfare through socially just practices. The book challenges the current Anglo-American child welfare paradigm by centring Indigenous perspectives and voices.
“This collection must be read by all of those wanting to reclaim child welfare practice from its present attention to paper work and management systems to an enterprise focused on social justice for children and families. Emerging and experienced scholars alike grapple with how social workers can change their thinking and acting through adopting anti-oppressive approaches to practice.” — Marilyn Callahan, retired professor of social work, University of Victoria
“Jeannine Carrière, a much respected Aboriginal academic, along with her colleague Susan Strega, have gathered the wisdom of many to create this ground breaking collection on Aboriginal child welfare. I highly recommended it for researchers, policy makers, child welfare workers and community members who are working to ensure that this generation of Aboriginal children has the same opportunity as other Canadian children to live safely at home.“ —Cindy Blackstock, executive director of Caring for First Nations Children Society and member of the Board of Directors for the Child Welfare League of Canada
Contents
* Introduction (Jeannine Carrière and Susan Strega)
* Chapter 1: Children in the Centre: Indigenous Perspectives on Anti-Oppressive Child Welfare Practice (Qwul’sih’yah’maht [Robina Thomas] and Kundouqk [Jacquie Green])
* Chapter 2: “Meeting Here and Now”: Reflections on Racial and Cultural Difference in Social Work Encounters (Donna Jeffery)
* Chapter 3: Race Matters: Social Justice not Assimilation or Cultural Competence (Sarah Maiter)
* Chapter 4: Widening the Circle: Countering Institutional Racism in Child Welfare (Joan Pennell)
* Chapter 5: The Practice of Child Welfare in Indigenous Communities: A Perspective for the Non-Indigenous Social Worker (Christopher Walmsley)
* Chapter 6: Métis Experiences of Social Work Practice (Cathy Richardson)
* Chapter 7: What Parents Say: Service Users’ Theory and Anti-Oppressive Child Welfare Practice (Gary Dumbrill and Winnie Lo)
* Chapter 8: Anti-Oppressive Approaches to Assessment, Risk Assessment and Record-Keeping (Susan Strega)
* Chapter 9: Supporting Youth in Care through Anti-Oppressive Practice (April Feduniw)
* Chapter 10: Reconstructing Neglect and Emotional Maltreatment from an Anti-Oppressive Perspective (Henry Parada)
* Chapter 11: Oppressing Mothers: Protection Practices in Situations of Child Sexual Abuse (Julia Krane and Rosemary Carlton)
* Chapter 12: Taking Resistance Seriously: A Response-Based Approach to Social Work in Cases of Violence against Indigenous Women (Cathy Richardson and Allan Wade)
* Chapter 13: Healing Versus Treatment: Substance Misuse, Child Welfare and Indigenous Families (Betty Bastien, Jeannine Carrière and Susan Strega)
* Chapter 14: Engaging With Fathers in Child Welfare (Leslie Brown, Susan Strega, Lena Dominelli, Christopher Walmsley and Marilyn Callahan)
* Chapter 15: Considerations for Cultural Planning and Indigenous Adoptions (Jeannine Carrière and Raven Sinclair)
* Chapter 16: Practicing From the Heart (Carolyn Peacock)
About the Authors
Jeannine Carriére is Métis, originally from the Red River area of southern Manitoba and teaches at the University of Victoria in the School of Social Work Indigenous Specialization. Her research interests include Indigenous child and family practice, Indigenous ways of knowing, mental health and decolonization for Indigenous people. Jeannine has an extensive background in child welfare services and has published extensively in Aboriginal child and family services.
Susan Strega is Assistant Professor in the School of Social Work at the University of Victoria. Susan’s areas of teaching specialization and interest include: anti-oppressive/anti-racist practice, research methodologies, discourse analysis, feminist methods, post-structural approaches and violence against women.
Her research interests include the research process itself, for example how it is, and ought to be conducted, and the ethics of research with marginal communities. Her MSW thesis focused on social work ethics and regulatory processes, and she hopes to soon begin a project about ethical practice in child protection. Her PhD work and much of my other research has focused on child welfare and violence against women.
Susan has published several journal articles and book chapters in the areas of social policy, child welfare and sex work. Her articles have appeared in British Journal of Social Work, Violence against Women and Child and Family Social Work. She is co-editor, with Leslie Brown, of Research as Resistance: Critical, Indigenous and Anti-oppressive Approaches.
Susan is a member of the Educational Policy Committee, Canadian Association of Schools of Social Work and is Chair, Research Subcommittee, CNCEW (Canadian National Coalition of Experiential Women).
This book offers students and experienced practitioners alike the opportunity to explore a range of visions, strategies and concrete skills for anti-racist and anti-oppressive child welfare practice. Significant topics and emerging practice approaches are addressed by contributors who share a passionate commitment to the transformation of child welfare through socially just practices. The book challenges the current Anglo-American child welfare paradigm by centring Indigenous perspectives and voices.
“This collection must be read by all of those wanting to reclaim child welfare practice from its present attention to paper work and management systems to an enterprise focused on social justice for children and families. Emerging and experienced scholars alike grapple with how social workers can change their thinking and acting through adopting anti-oppressive approaches to practice.” — Marilyn Callahan, retired professor of social work, University of Victoria
“Jeannine Carrière, a much respected Aboriginal academic, along with her colleague Susan Strega, have gathered the wisdom of many to create this ground breaking collection on Aboriginal child welfare. I highly recommended it for researchers, policy makers, child welfare workers and community members who are working to ensure that this generation of Aboriginal children has the same opportunity as other Canadian children to live safely at home.“ —Cindy Blackstock, executive director of Caring for First Nations Children Society and member of the Board of Directors for the Child Welfare League of Canada
Contents
* Introduction (Jeannine Carrière and Susan Strega)
* Chapter 1: Children in the Centre: Indigenous Perspectives on Anti-Oppressive Child Welfare Practice (Qwul’sih’yah’maht [Robina Thomas] and Kundouqk [Jacquie Green])
* Chapter 2: “Meeting Here and Now”: Reflections on Racial and Cultural Difference in Social Work Encounters (Donna Jeffery)
* Chapter 3: Race Matters: Social Justice not Assimilation or Cultural Competence (Sarah Maiter)
* Chapter 4: Widening the Circle: Countering Institutional Racism in Child Welfare (Joan Pennell)
* Chapter 5: The Practice of Child Welfare in Indigenous Communities: A Perspective for the Non-Indigenous Social Worker (Christopher Walmsley)
* Chapter 6: Métis Experiences of Social Work Practice (Cathy Richardson)
* Chapter 7: What Parents Say: Service Users’ Theory and Anti-Oppressive Child Welfare Practice (Gary Dumbrill and Winnie Lo)
* Chapter 8: Anti-Oppressive Approaches to Assessment, Risk Assessment and Record-Keeping (Susan Strega)
* Chapter 9: Supporting Youth in Care through Anti-Oppressive Practice (April Feduniw)
* Chapter 10: Reconstructing Neglect and Emotional Maltreatment from an Anti-Oppressive Perspective (Henry Parada)
* Chapter 11: Oppressing Mothers: Protection Practices in Situations of Child Sexual Abuse (Julia Krane and Rosemary Carlton)
* Chapter 12: Taking Resistance Seriously: A Response-Based Approach to Social Work in Cases of Violence against Indigenous Women (Cathy Richardson and Allan Wade)
* Chapter 13: Healing Versus Treatment: Substance Misuse, Child Welfare and Indigenous Families (Betty Bastien, Jeannine Carrière and Susan Strega)
* Chapter 14: Engaging With Fathers in Child Welfare (Leslie Brown, Susan Strega, Lena Dominelli, Christopher Walmsley and Marilyn Callahan)
* Chapter 15: Considerations for Cultural Planning and Indigenous Adoptions (Jeannine Carrière and Raven Sinclair)
* Chapter 16: Practicing From the Heart (Carolyn Peacock)
About the Authors
Jeannine Carriére is Métis, originally from the Red River area of southern Manitoba and teaches at the University of Victoria in the School of Social Work Indigenous Specialization. Her research interests include Indigenous child and family practice, Indigenous ways of knowing, mental health and decolonization for Indigenous people. Jeannine has an extensive background in child welfare services and has published extensively in Aboriginal child and family services.
Susan Strega is Assistant Professor in the School of Social Work at the University of Victoria. Susan’s areas of teaching specialization and interest include: anti-oppressive/anti-racist practice, research methodologies, discourse analysis, feminist methods, post-structural approaches and violence against women.
Her research interests include the research process itself, for example how it is, and ought to be conducted, and the ethics of research with marginal communities. Her MSW thesis focused on social work ethics and regulatory processes, and she hopes to soon begin a project about ethical practice in child protection. Her PhD work and much of my other research has focused on child welfare and violence against women.
Susan has published several journal articles and book chapters in the areas of social policy, child welfare and sex work. Her articles have appeared in British Journal of Social Work, Violence against Women and Child and Family Social Work. She is co-editor, with Leslie Brown, of Research as Resistance: Critical, Indigenous and Anti-oppressive Approaches.
Susan is a member of the Educational Policy Committee, Canadian Association of Schools of Social Work and is Chair, Research Subcommittee, CNCEW (Canadian National Coalition of Experiential Women).
Wednesday, September 23, 2009
Maori Counselling Organisatons
Here are two sites of Maori Counselling Organisations in Aotearoa.
Te Whariki Tautoko Incorporated Society (2008). http://www.tewharikitautoko.org.nz/ (retrieved 6 March 2008).
Te Korowai Aroha Whanau Services (2008) http://www.freewebs.com/ngawha/kowaimatou.htm (retrieved 4 November, 2008).
Te Whariki Tautoko Incorporated Society (2008). http://www.tewharikitautoko.org.nz/ (retrieved 6 March 2008).
Te Korowai Aroha Whanau Services (2008) http://www.freewebs.com/ngawha/kowaimatou.htm (retrieved 4 November, 2008).
iBooks relevant to Counselling in Aotearoa/New Zealand
Kia ora, you might be familiar with ibooks - this is a place where you can read books off the internet, however some sections (up to 15%) might be missing. However its a quick way to gain information. Below are 3 books relevant to Maori counselling. Mason Durie has a section on paiheretia counselling model in his book and Tuti Aranui has a section called Maori wellbeing in Munro's books. Happy reading.
Nga Kahui Pou – Launching Maori Futures by Mason Durie
http://books.google.ca/books?id=Hi9dZ157Cg8C&printsec=frontcover&dq=mason+durie&lr=#PPP1,M1
Mai i a Rangiatea – Maori Wellbeing and Development by Pania Te Whaiti, Marie McCarthy and Arohia Durie
http://books.google.ca/books?id=D5-5o1Wq8LoC&pg=PA66&dq=maori+counselling&lr=
Counselling the skills of problem-solving by Anne Munro, Bob Manthei and John Small
http://books.google.ca/books?id=ws4OAAAAQAAJ&pg=PA106&dq=maori+counselling&lr=#PPP1,M1
Nga Kahui Pou – Launching Maori Futures by Mason Durie
http://books.google.ca/books?id=Hi9dZ157Cg8C&printsec=frontcover&dq=mason+durie&lr=#PPP1,M1
Mai i a Rangiatea – Maori Wellbeing and Development by Pania Te Whaiti, Marie McCarthy and Arohia Durie
http://books.google.ca/books?id=D5-5o1Wq8LoC&pg=PA66&dq=maori+counselling&lr=
Counselling the skills of problem-solving by Anne Munro, Bob Manthei and John Small
http://books.google.ca/books?id=ws4OAAAAQAAJ&pg=PA106&dq=maori+counselling&lr=#PPP1,M1
Articles: Counselling in Aotearoa/New Zealand
Kia ora, below are some articles that are relevant to Counselling developments in NZ. Some of the articles relate to Maori Counselling developments. Taima
Durie, M. (1989). A move that’s well overdue: Shaping counselling to meet the needs of Maori people. New Zealand Counselling and Guidance Association Journal, 11(1):13-23.
Durie, M. & Hermansson, G. (1990). Counselling Maori people in New Zealand (Aotearoa). International Journal for the Advancement of Counselling 13: 107-118, 1990. Kluwer Academic Publishers. Printed in the Netherlands.
http://www.springerlink.com/content/tl827281x1483p52/ (retrieved 6 February 2009).
Manthei, B. (1991). Counseling Psychology in New Zealand. August 1991. Paper presented at the Annual Convention of the American Psychological Association (99th, San Francisco, CA, August 16-20, 1991).
Lang, S.W.K. (2005). Decolonialism and the counseling profession: The Aotearoa/New Zealand experience. International Journal for the Advancement of Counselling, Vol 27, No.4 December, 2005.
http://www.springerlink.com/content/2830402452n6r3w3/ (retrieved 6 February 2009).
Hermansson, G.L. & Webb, S.B. (1993). Guidance and counselling in New Zealand: Weathering a decade of transformation. International Journal for the Advancement of Counselling, 16: 213-227, 1993. Kluwer Academic Publishers. Printed in the Netherlands.
http://www.springerlink.com/content/q6256hu232753400/ (retrieved 6 February 2009).
Durie, M. (1989). A move that’s well overdue: Shaping counselling to meet the needs of Maori people. New Zealand Counselling and Guidance Association Journal, 11(1):13-23.
Durie, M. & Hermansson, G. (1990). Counselling Maori people in New Zealand (Aotearoa). International Journal for the Advancement of Counselling 13: 107-118, 1990. Kluwer Academic Publishers. Printed in the Netherlands.
http://www.springerlink.com/content/tl827281x1483p52/ (retrieved 6 February 2009).
Manthei, B. (1991). Counseling Psychology in New Zealand. August 1991. Paper presented at the Annual Convention of the American Psychological Association (99th, San Francisco, CA, August 16-20, 1991).
Lang, S.W.K. (2005). Decolonialism and the counseling profession: The Aotearoa/New Zealand experience. International Journal for the Advancement of Counselling, Vol 27, No.4 December, 2005.
http://www.springerlink.com/content/2830402452n6r3w3/ (retrieved 6 February 2009).
Hermansson, G.L. & Webb, S.B. (1993). Guidance and counselling in New Zealand: Weathering a decade of transformation. International Journal for the Advancement of Counselling, 16: 213-227, 1993. Kluwer Academic Publishers. Printed in the Netherlands.
http://www.springerlink.com/content/q6256hu232753400/ (retrieved 6 February 2009).
Monday, September 14, 2009
Scientist debunks 'warrior gene'
Thank goodness for best practice in unbiased research. Taima
Scientist debunks 'warrior gene' in New Zealand Herald Sep 12, 2009
Scientist Gary Raumati Hook challenges the idea that Maori are genetically wired to commit acts of violence.
Despite being over-represented in New Zealand's criminal fraternity and prison population, Maori do not have a "warrior gene" that makes them violent, new research shows.
Scientist Gary Raumati Hook's review, Warrior Genes and the Disease of Being Maori, challenges the idea that Maori are genetically wired to commit acts of violence.
Three years ago, researchers Rod Lea and Geoffrey Chambers said high criminality among Maori was due to the monoamine oxidase, or "warrior", gene.
But Professor Hook said there was evidence they had several serious flaws in their scientific reasoning.
The professor, whose PhD is in biochemistry, said not only was the science doubtful, but the ethics of claiming "genetic explanation for negative social and health statistics" had been questioned.
"While conviction rates for domestic violence of Maori exceed those of any other group there is no indication that the [monoamine oxidase gene] system carried by Maori functions any differently from that of any other ethnic group and certainly no evidence to indicate that it was anything to do with violent behaviour in Maori."
Blaming domestic violence on genes simplified the problem and laid the blame on Maori themselves, said Professor Hook, CEO of Whakatane's Te Whare Wananga o Awanuiarangi.
Racial stereotyping, particularly by scientists, was "unethical and scandalous", he said. "Inter-group bias is recognised as an important influence on social behaviour.
"Maori are not borderline psychotics, retarded, hyper aggressive, depressive, anti-social, impulsive, suicidal risk takers, and to suggest otherwise is irresponsible and not supported by the facts."
Maori nature was not the reason for high criminality rates, he said.
Perhaps it was because of victimisation during 160 years of colonisation or a "Eurocentric" justice system, Professor Hook said.
Maori Party co-leader Tariana Turia welcomed the Hook review and expressed her disappointment at the Lea and Chambers research.
"I'm disappointed that two reputed scientists have done a disservice to a vulnerable part of our society and science by claiming they have come up with a breakthrough when all they have really done is make our job of finding solutions even harder."
The Government, communities and whanau needed solutions, not reinforcement of stereotypes, she said.
"I welcome scientists and academics to join us in making social change for the good of our country, but there will be no room on this waka for bias and stereotypes."
Scientist debunks 'warrior gene' in New Zealand Herald Sep 12, 2009
Scientist Gary Raumati Hook challenges the idea that Maori are genetically wired to commit acts of violence.
Despite being over-represented in New Zealand's criminal fraternity and prison population, Maori do not have a "warrior gene" that makes them violent, new research shows.
Scientist Gary Raumati Hook's review, Warrior Genes and the Disease of Being Maori, challenges the idea that Maori are genetically wired to commit acts of violence.
Three years ago, researchers Rod Lea and Geoffrey Chambers said high criminality among Maori was due to the monoamine oxidase, or "warrior", gene.
But Professor Hook said there was evidence they had several serious flaws in their scientific reasoning.
The professor, whose PhD is in biochemistry, said not only was the science doubtful, but the ethics of claiming "genetic explanation for negative social and health statistics" had been questioned.
"While conviction rates for domestic violence of Maori exceed those of any other group there is no indication that the [monoamine oxidase gene] system carried by Maori functions any differently from that of any other ethnic group and certainly no evidence to indicate that it was anything to do with violent behaviour in Maori."
Blaming domestic violence on genes simplified the problem and laid the blame on Maori themselves, said Professor Hook, CEO of Whakatane's Te Whare Wananga o Awanuiarangi.
Racial stereotyping, particularly by scientists, was "unethical and scandalous", he said. "Inter-group bias is recognised as an important influence on social behaviour.
"Maori are not borderline psychotics, retarded, hyper aggressive, depressive, anti-social, impulsive, suicidal risk takers, and to suggest otherwise is irresponsible and not supported by the facts."
Maori nature was not the reason for high criminality rates, he said.
Perhaps it was because of victimisation during 160 years of colonisation or a "Eurocentric" justice system, Professor Hook said.
Maori Party co-leader Tariana Turia welcomed the Hook review and expressed her disappointment at the Lea and Chambers research.
"I'm disappointed that two reputed scientists have done a disservice to a vulnerable part of our society and science by claiming they have come up with a breakthrough when all they have really done is make our job of finding solutions even harder."
The Government, communities and whanau needed solutions, not reinforcement of stereotypes, she said.
"I welcome scientists and academics to join us in making social change for the good of our country, but there will be no room on this waka for bias and stereotypes."
Tuesday, September 8, 2009
newspaper clipping: Violence towards children a colonial process
VIOLENCE TOWARDS CHILDREN A COLONIAL PROCESS in Waatea news 7 September 2009
The head of Canterbury University's school of Maori and indigenous studies is off to Europe to present his research that child abuse among Maori was uncommon in pre-European times.
Rawiri Taonui will deliver papers to a conference in Italy this week hosted by Australia's Macquarie University and one in Wales for social workers specialising in indigenous child abuse.
He says material he's been collecting over the past decade indicates Maori child rearing practices at the time the first European settlers arrived in New Zealand were significantly different to today.
“Slapping, smacking or whatever you want to call it was really a kind of last option and was the exception rather than the rule. Through colonisation and corporal punishment at schools we have sort of inculcated a whole different regime over time which mixed in with poverty and marginalisation became distorted in our communities and we’ve ended up in the situation we're in,” Mr Taonui says.
OECD figures show violence towards Maori children is trending down as the Maori renaissance continues, but abuse rates of Pakeha children have increased sharply.
The head of Canterbury University's school of Maori and indigenous studies is off to Europe to present his research that child abuse among Maori was uncommon in pre-European times.
Rawiri Taonui will deliver papers to a conference in Italy this week hosted by Australia's Macquarie University and one in Wales for social workers specialising in indigenous child abuse.
He says material he's been collecting over the past decade indicates Maori child rearing practices at the time the first European settlers arrived in New Zealand were significantly different to today.
“Slapping, smacking or whatever you want to call it was really a kind of last option and was the exception rather than the rule. Through colonisation and corporal punishment at schools we have sort of inculcated a whole different regime over time which mixed in with poverty and marginalisation became distorted in our communities and we’ve ended up in the situation we're in,” Mr Taonui says.
OECD figures show violence towards Maori children is trending down as the Maori renaissance continues, but abuse rates of Pakeha children have increased sharply.
Thursday, September 3, 2009
Excellent book: The Hollow Tree: Fighting Addiction with Traditional Native Healing by Herb Nabigon
Herbert Nabigon, an Ojibway elder who teaches in the School of Native Human Services Social Work programme at Laurentian University is reknown for his teachings on the medicine wheel and pipe ceremonies. In Nabigon’s book The Hollow Tree: Fighting Addiction with Traditional Native Healing, he provides to readers the medicine wheel teachings which comprise “ancient daily rituals and ceremonies dating as far back as the early Stone Age and is now being revealed by its keepers, the Indigenous peoples” (Nabigon, 2006, p. 60). He links sacred teachings to spiritual and healing concepts necessary for working with First Nations peoples and their communities. Today his book is used by many social workers as a cultural and healing framework for working with Native communities. Perhaps an essential message that he imparts is about his journey of re-learning his traditional culture as a way to beat alcoholism. Readers and particularly undergraduate social work students gain an insight into the strengths and inner wisdoms of traditional teachings as a way to heal, search for inner meanings about life and importantly gain a framework for understanding the history of colonialism and its impacts on First Nations peoples and the self. Nabigon makes links to his early experience of being taken away from his parents and community and being sent to a Residential School. The experience he had (like many others) was of being punished for speaking his Native tongue and being stripped of his culture, teachings and identity. He likens this early experience as being “the setting for the many triggers in my life that led me on a downward spiral of despair” (p. 4). He draws upon traditional teachings as a method of personal and cultural introspection which offers a holistic framework for healing and understanding.
http://books.google.ca/books?id=KCzk59c6GBYC&dq=the+hollow+tree+nabigon&printsec=frontcover&source=bl&ots=eAGtHaCkco&sig=OVz6AaY4RA5ZgXY3W2M3HUjsXhg&hl=en&ei=K8OfSq-uN4HlnQeByvzyDQ&sa=X&oi=book_result&ct=result&resnum=1#v=onepage&q=&f=false
Herb is both a colleague and friend, and he walks his talk. I highly recommend his book and appreciate his honesty and openness for sharing to others. Taima
http://books.google.ca/books?id=KCzk59c6GBYC&dq=the+hollow+tree+nabigon&printsec=frontcover&source=bl&ots=eAGtHaCkco&sig=OVz6AaY4RA5ZgXY3W2M3HUjsXhg&hl=en&ei=K8OfSq-uN4HlnQeByvzyDQ&sa=X&oi=book_result&ct=result&resnum=1#v=onepage&q=&f=false
Herb is both a colleague and friend, and he walks his talk. I highly recommend his book and appreciate his honesty and openness for sharing to others. Taima
Maori Ethics Framework Developed for Health Research
MAORI ETHICS FRAMEWORK DEVELOPED FOR HEALTH RESEARCH posted by Waatea news September 3 2009
The Health Research Council has developed a Maori ethics framework to guide researchers wanting to engage with Maori.
Khyla Russell, a member of the council's Putaiora Writing Group, says the guidelines will be available to anyone seeking funds to research in Maori communities.
She says Maori have complained about the amount of research on them which fails to be translated into action.
“If you just take education and health and being told we’re obese, we’re under educated, we’ve too much diabetes, we’re over something or other else, and yet that has been being produced since the 1950s and yet there has been no action to redress and address that,” she says.
Dr Russell says the ethics framework will challenge some of the assumptions which have driven research on Maori, and should lead to better follow up and allocation of resources.
The Health Research Council has developed a Maori ethics framework to guide researchers wanting to engage with Maori.
Khyla Russell, a member of the council's Putaiora Writing Group, says the guidelines will be available to anyone seeking funds to research in Maori communities.
She says Maori have complained about the amount of research on them which fails to be translated into action.
“If you just take education and health and being told we’re obese, we’re under educated, we’ve too much diabetes, we’re over something or other else, and yet that has been being produced since the 1950s and yet there has been no action to redress and address that,” she says.
Dr Russell says the ethics framework will challenge some of the assumptions which have driven research on Maori, and should lead to better follow up and allocation of resources.
Monday, August 31, 2009
Taskforce offers new ways to act on whanau violence
TASKFORCE OFFERS NEW WAYS TO ACT ON WHANAU VIOLENCE - Waatea news August 31 2009
The reference group charged with finding better ways for the government to deal with Maori whanau has launched a programme to do just that.
Di Grennell from the Whanau Ora Taskforce says the Maori and Pacific Family Violence Programme of Action has been developed in collaboration with the Family Violence Taskforce.
She says Maori need to take the lead in addressing violence within whanau, and that means first having a voice at the table where decisions are made.
“The document makes visible what those of us who are Maori working in the field know now is that there is significant Maori expertise, innovation and commitment in the field now and we need to find some ways of capturing that and bringing it together to advance the interests of our whanau,” Ms Grennell says.
Programme of Action has been developed in collaboration with the Family Violence Taskforce.
She says Maori need to take the lead in addressing violence within whanau, and that means first having a voice at the table where decisions are made.
“The document makes visible what those of us who are Maori working in the field know now is that there is significant Maori expertise, innovation and commitment in the field now and we need to find some ways of capturing that and bringing it together to advance the interests of our whanau,” Ms Grennell says.
The reference group charged with finding better ways for the government to deal with Maori whanau has launched a programme to do just that.
Di Grennell from the Whanau Ora Taskforce says the Maori and Pacific Family Violence Programme of Action has been developed in collaboration with the Family Violence Taskforce.
She says Maori need to take the lead in addressing violence within whanau, and that means first having a voice at the table where decisions are made.
“The document makes visible what those of us who are Maori working in the field know now is that there is significant Maori expertise, innovation and commitment in the field now and we need to find some ways of capturing that and bringing it together to advance the interests of our whanau,” Ms Grennell says.
Programme of Action has been developed in collaboration with the Family Violence Taskforce.
She says Maori need to take the lead in addressing violence within whanau, and that means first having a voice at the table where decisions are made.
“The document makes visible what those of us who are Maori working in the field know now is that there is significant Maori expertise, innovation and commitment in the field now and we need to find some ways of capturing that and bringing it together to advance the interests of our whanau,” Ms Grennell says.
Tuesday, August 18, 2009
Purakau: A Maori Story
Kia ora all, I was reading the Needs Analysis report written in 1991 for the establishment of the Te Whiuwhiu o te Hau Counselling programme and was re-inspired by the purakau (story) that was shared by the late Reverend Werewere Maaka. Werewere to me was an inspirational elder who taught me many things but also encouraged the sharing of knowledge and information with others. I thought it would be timely to share this story with others. Like many stories there is often wisdom, lessons and inspiration within them. Taima
Purakau as told by Werewere Maaka to Taima Moeke-Pickering (1991)
One day two Maori men were arrested for stealing kereru (wood pigeons). They rang a Kaumatua (elder) for advice and to see if he would represent them in Court. A Minister of Agricultural Affairs (MAF) officer heard about the Kaumatua representing the two men and decided to make an appointment to see the Kaumatua. At the meeting, the MAF officer told the Kaumatua that it was a waste of the old man's time to represent the two men as they were guilty of stealing the protected kereru and that there was no way that this unlawful act could be defended in a Court of law. He advised the old man that if he did win, then all those past cases of successful prosecutions against other Maori who had stolen kereru for food over the years, would be questionable. The Kaumatua listened and pondered. As he pondered, the MAF officer chipped in and baited the old man along by asking what would be his strategy for defending the two men in Court. With a smile, the old man replied humbly, "E hoa (friend), how high could you jump when you were young"? The officer replied "About two feet". The Kaumatua then asked "Now, how high can you jump now that you're a man of 60". The officer replied "Not very high at all". The Kaumatua then said, "That's how I will beat you in Court".
Court day arrived. In Court the Judge asked the Kaumatua to speak on behalf of the two Maori men. The Kaumatua spoke. He told of the Miro tree and its fruit and how it was a delicacy for the kereru. When the tree bore its fruit, the Maori knew that the kereru would flock around the tree to pick the berries. The younger kereru were stronger and could fly to the top of the Miro tree to pick berries, whilst the older kereru could only feast on the berries toward the bottom of the tree. Because of their age, the older kereru would gorge themselves on the lower berries, some of them exploding from over-indulgence. Some would overeat and become too weak to fly and hit the lower branches, and others would just fly straight into the trunks of the trees and explode. It was then, that the Maori would wait and pick these kereru from the ground for eating. The Kaumatua told the Judge, that if they were to look at the kereru that the two men had taken, they would find no bullets or pellets in them. His prediction was correct. Na, Werewere Maaka (1991).
Purakau as told by Werewere Maaka to Taima Moeke-Pickering (1991)
One day two Maori men were arrested for stealing kereru (wood pigeons). They rang a Kaumatua (elder) for advice and to see if he would represent them in Court. A Minister of Agricultural Affairs (MAF) officer heard about the Kaumatua representing the two men and decided to make an appointment to see the Kaumatua. At the meeting, the MAF officer told the Kaumatua that it was a waste of the old man's time to represent the two men as they were guilty of stealing the protected kereru and that there was no way that this unlawful act could be defended in a Court of law. He advised the old man that if he did win, then all those past cases of successful prosecutions against other Maori who had stolen kereru for food over the years, would be questionable. The Kaumatua listened and pondered. As he pondered, the MAF officer chipped in and baited the old man along by asking what would be his strategy for defending the two men in Court. With a smile, the old man replied humbly, "E hoa (friend), how high could you jump when you were young"? The officer replied "About two feet". The Kaumatua then asked "Now, how high can you jump now that you're a man of 60". The officer replied "Not very high at all". The Kaumatua then said, "That's how I will beat you in Court".
Court day arrived. In Court the Judge asked the Kaumatua to speak on behalf of the two Maori men. The Kaumatua spoke. He told of the Miro tree and its fruit and how it was a delicacy for the kereru. When the tree bore its fruit, the Maori knew that the kereru would flock around the tree to pick the berries. The younger kereru were stronger and could fly to the top of the Miro tree to pick berries, whilst the older kereru could only feast on the berries toward the bottom of the tree. Because of their age, the older kereru would gorge themselves on the lower berries, some of them exploding from over-indulgence. Some would overeat and become too weak to fly and hit the lower branches, and others would just fly straight into the trunks of the trees and explode. It was then, that the Maori would wait and pick these kereru from the ground for eating. The Kaumatua told the Judge, that if they were to look at the kereru that the two men had taken, they would find no bullets or pellets in them. His prediction was correct. Na, Werewere Maaka (1991).
Wednesday, August 5, 2009
Invitation to Te Whiuwhiu o te Hau alumni
Kia ora
The Te Whiuwhiu o te Hau team at Wintec are currently undertaking an evaluation of the programme. They would like to extend an invitation to Te Whiuwhiu o te Hau graduates/tutors to participate in completing their evaluation questions. There is also an invitation to participate in two hui/gatherings - however if you can't attend please send in your completed questionnaires. Below is their questionnaire and invitation letter. If you are interested please forward your feedback or queries to David, Maria and Carol. As a member of the first team who set up the programme, it is healthy to revisit the goals, aims and purpose of the programme to check its relevance and uptodateness. So, good on this team for having the vision to seek feedback at this stage of the programme's journey, its nearly at its 18th year. Kia kaha, Taima
24th July 2009
Kia ora Koutou
We are tutors from the Te Whiuwhiu O Te Hau Maori counselling programme run at the Waikato Institute of Technology, we teach from bi-cultural practices and perspectives incorporating Maori and western perspectives, theories and frameworks. We are reviewing the program to discover if what we teach benefits counselling and social service agencies.
Te Whiuwhiu o te Hau – Maori Counselling has been running since 1990 and this review will support the teaching staff in ascertaining if the program still has the same needs that it did when it began, or if it needs redevelopment. This is an opportunity to have input into a Maori counselling program especially with those social service agencies that deal with clientele that are of Maori descent.
We are holding a series of Hui at Wintec on Wednesday the 12th August 2009 and Wednesday the 19th August 2009 from 12pm till 1pm at the Gallagher room 2. Afternoon tea will be provided. These Hui are with various social service agencies for two reasons, to create dialogue as well as establishing relationships on top of reviewing the program and are inviting your organization to be a part of this process, as we would greatly appreciate your participation. If these dates are unsuitable, but you would still like to have a say we would like to come and speak with you in your agency.
Some of the topics that will be discussed are our strengths, and what are the gaps. Would flexible delivery work, and what are mixed modes of delivery. Te Whiuwhiu O Te Hau Maori Counselling has generally been generic based training but now what are social service agencies needs around specialist knowledge. Another issue is having a relationship and creating a rapport with the Social service agencies that we send our students to, to enable us all to gain the best benefit in terms of what social service agencies needs are, and how we as Te Whiuwhiu O Te Hau can address them.
Our goal is to graduate students who are competent and confident professionals, who have the relevant and necessary Maori and western counseling skills to be able to work safely and effectively with-in any agency.
We would appreciate if you could respond by Friday 31st August 2009 for catering purposes and to also RSVP so that Wintec parking can be made available. If you have any questions please make contact via the details below.
Kia ora ano
………………………
The Te Whiuwhiu o te Hau
Maori Counselling team
Rawiri Waretini-Karena
Carol Aupouri Mc Clean
Maria Ranga
Phone: 834-8800 ext 8515
David.waretini-karena@wintec.ac.nz
Potential questions for evaluation hui
The facilitator could explain that the Te Whiuwhiu programme is conducting a review / evaluation to help with future planning. Therefore, the questions for the hui cover the past, present and future. Staff have discussions points to raise under each question, and will record the feedback.
1. What feedback can you give to us about graduates of the programme?
Prompt with:
- What reputation does the programme currently have?
- Were / are our graduates good employees in your agencies
- What do you think the programme’s strengths / weaknesses have been?
2. In what ways does the current curriculum and delivery of the programme meet / not meet the needs of:
A) Employment agencies
Prompt with:
- Are Maori / Mauri counsellors needed in you agencies?
- Would you consider enrolling your staff in the program at present?
B) Potential students
Prompt with:
-Would you consider Maori / Mauri counselling as a career?
-Are the exit points ( 3 year degree only at present) appropriate?
3. What changes could the program make to better meet the needs of:
a) Employing agencies
Prompt with:
-Bringing the programme to the agencies, using delivery ideas below
-running program at an agency as staff training
-use mix mode/ flexible delivery (electronic+ kanohi kit e kanohi)
Develop specializations, such as sexual abuse; drug & alcohol training;ACC;DSMIV; Maori mental health / counselling / facilitation / mediation / supervision / Kaupapa Maori supervision.
b) Potential students
Prompt with a list of possible ideas to better meet agency / student needs;
-offering a 1 year Graduate Diploma in Maori / Mauri Counselling ( Targeting year 2 social work students)
- introducing multiple exit points, e.g. at year 1 Certificate and Year 2 Diploma level
Thank You
The Te Whiuwhiu o te Hau team at Wintec are currently undertaking an evaluation of the programme. They would like to extend an invitation to Te Whiuwhiu o te Hau graduates/tutors to participate in completing their evaluation questions. There is also an invitation to participate in two hui/gatherings - however if you can't attend please send in your completed questionnaires. Below is their questionnaire and invitation letter. If you are interested please forward your feedback or queries to David, Maria and Carol. As a member of the first team who set up the programme, it is healthy to revisit the goals, aims and purpose of the programme to check its relevance and uptodateness. So, good on this team for having the vision to seek feedback at this stage of the programme's journey, its nearly at its 18th year. Kia kaha, Taima
24th July 2009
Kia ora Koutou
We are tutors from the Te Whiuwhiu O Te Hau Maori counselling programme run at the Waikato Institute of Technology, we teach from bi-cultural practices and perspectives incorporating Maori and western perspectives, theories and frameworks. We are reviewing the program to discover if what we teach benefits counselling and social service agencies.
Te Whiuwhiu o te Hau – Maori Counselling has been running since 1990 and this review will support the teaching staff in ascertaining if the program still has the same needs that it did when it began, or if it needs redevelopment. This is an opportunity to have input into a Maori counselling program especially with those social service agencies that deal with clientele that are of Maori descent.
We are holding a series of Hui at Wintec on Wednesday the 12th August 2009 and Wednesday the 19th August 2009 from 12pm till 1pm at the Gallagher room 2. Afternoon tea will be provided. These Hui are with various social service agencies for two reasons, to create dialogue as well as establishing relationships on top of reviewing the program and are inviting your organization to be a part of this process, as we would greatly appreciate your participation. If these dates are unsuitable, but you would still like to have a say we would like to come and speak with you in your agency.
Some of the topics that will be discussed are our strengths, and what are the gaps. Would flexible delivery work, and what are mixed modes of delivery. Te Whiuwhiu O Te Hau Maori Counselling has generally been generic based training but now what are social service agencies needs around specialist knowledge. Another issue is having a relationship and creating a rapport with the Social service agencies that we send our students to, to enable us all to gain the best benefit in terms of what social service agencies needs are, and how we as Te Whiuwhiu O Te Hau can address them.
Our goal is to graduate students who are competent and confident professionals, who have the relevant and necessary Maori and western counseling skills to be able to work safely and effectively with-in any agency.
We would appreciate if you could respond by Friday 31st August 2009 for catering purposes and to also RSVP so that Wintec parking can be made available. If you have any questions please make contact via the details below.
Kia ora ano
………………………
The Te Whiuwhiu o te Hau
Maori Counselling team
Rawiri Waretini-Karena
Carol Aupouri Mc Clean
Maria Ranga
Phone: 834-8800 ext 8515
David.waretini-karena@wintec.ac.nz
Potential questions for evaluation hui
The facilitator could explain that the Te Whiuwhiu programme is conducting a review / evaluation to help with future planning. Therefore, the questions for the hui cover the past, present and future. Staff have discussions points to raise under each question, and will record the feedback.
1. What feedback can you give to us about graduates of the programme?
Prompt with:
- What reputation does the programme currently have?
- Were / are our graduates good employees in your agencies
- What do you think the programme’s strengths / weaknesses have been?
2. In what ways does the current curriculum and delivery of the programme meet / not meet the needs of:
A) Employment agencies
Prompt with:
- Are Maori / Mauri counsellors needed in you agencies?
- Would you consider enrolling your staff in the program at present?
B) Potential students
Prompt with:
-Would you consider Maori / Mauri counselling as a career?
-Are the exit points ( 3 year degree only at present) appropriate?
3. What changes could the program make to better meet the needs of:
a) Employing agencies
Prompt with:
-Bringing the programme to the agencies, using delivery ideas below
-running program at an agency as staff training
-use mix mode/ flexible delivery (electronic+ kanohi kit e kanohi)
Develop specializations, such as sexual abuse; drug & alcohol training;ACC;DSMIV; Maori mental health / counselling / facilitation / mediation / supervision / Kaupapa Maori supervision.
b) Potential students
Prompt with a list of possible ideas to better meet agency / student needs;
-offering a 1 year Graduate Diploma in Maori / Mauri Counselling ( Targeting year 2 social work students)
- introducing multiple exit points, e.g. at year 1 Certificate and Year 2 Diploma level
Thank You
Monday, July 13, 2009
Paper: Holistic Arts-based Group methods with Aboriginal Women
Kia ora/Aanii, Kwekwe
This paper highlights appropriate methods and facilitative approaches when doing spiritual/healing work with Indigenous peoples in this case Aboriginal women. The authors Debra, Diana and Sheila share their learning, Aboriginal research methods and spiritual/healing insights from the research they carried out with a small group of Aboriginal women in Sudbury. It is an honour to share their research paper. Taima
Holistic Arts-Based Group Methods with Aboriginal Women by Debra Recollet, Diana Coholic & Sheila Cote-Meek.
Abstract
The co-authors discuss their experiences of developing and facilitating an eight-week holistic arts-based group for a small group of Aboriginal women. The literature in spirituality and social work includes some written work that examines the convergences between Aboriginal cultural/spiritual perspectives and spirituality and social work but this could be expanded on. To this end, we describe the use of holistic arts-based methods with Aboriginal women, provide a brief description of the group, and explore how spirituality was evident in the arts-based and experiential methods. We also discuss some of the issues that arose in the process of establishing and facilitating the group including challenges related to group composition; the relevance of process; and attrition from the group.
View the full paper at:
http://cronus.uwindsor.ca/units/socialwork/critical.nsf/main/60B5903959711866852575E700270261?OpenDocument
This paper highlights appropriate methods and facilitative approaches when doing spiritual/healing work with Indigenous peoples in this case Aboriginal women. The authors Debra, Diana and Sheila share their learning, Aboriginal research methods and spiritual/healing insights from the research they carried out with a small group of Aboriginal women in Sudbury. It is an honour to share their research paper. Taima
Holistic Arts-Based Group Methods with Aboriginal Women by Debra Recollet, Diana Coholic & Sheila Cote-Meek.
Abstract
The co-authors discuss their experiences of developing and facilitating an eight-week holistic arts-based group for a small group of Aboriginal women. The literature in spirituality and social work includes some written work that examines the convergences between Aboriginal cultural/spiritual perspectives and spirituality and social work but this could be expanded on. To this end, we describe the use of holistic arts-based methods with Aboriginal women, provide a brief description of the group, and explore how spirituality was evident in the arts-based and experiential methods. We also discuss some of the issues that arose in the process of establishing and facilitating the group including challenges related to group composition; the relevance of process; and attrition from the group.
View the full paper at:
http://cronus.uwindsor.ca/units/socialwork/critical.nsf/main/60B5903959711866852575E700270261?OpenDocument
Thursday, July 9, 2009
Rawiri (David) Waretini Karena
Kia ora / Greetings all
My name is Rawiri (David) Waretini Karena and I am a Tutor / Lecturer for Te Whiuwhiu O Te Hau Maori Counselling at Waikato Institute of Technology in Hamilton NZ.
I began my journey in Te Whiuwhiu in 2001 after spending 10 years working for AVP Alternatives to Violence Project NZ mainly with violent Maori men in prisons. I graduated with my Degree in 2004 and have been teaching Te Whiuwhiu O Te Hau Maori Counselling since. I have also just completed a Masters degree in Commercial music, and I am hoping to start a Phd in 2009. I am currently working at a music type therapy that could be incorporated into Te Whiuwhiu. The aim is to use music as a tool to connect to feelings. Another tool we are looking at including is Hauora Tinana, or Beauty Therapy.
We invite all those perspective students who are interested in learning counselling practice from a Maori/ indigenous paradigm especially in terms of wanting to be effective with Maori / indigenous peoples as our Paradigms are alot closer than western world views.
We start our intakes about October 2009 and any people interested can call me 07) 834 8800 extension 8515
All the best for this new year
Kia tau te rangimarie
Rawiri
My name is Rawiri (David) Waretini Karena and I am a Tutor / Lecturer for Te Whiuwhiu O Te Hau Maori Counselling at Waikato Institute of Technology in Hamilton NZ.
I began my journey in Te Whiuwhiu in 2001 after spending 10 years working for AVP Alternatives to Violence Project NZ mainly with violent Maori men in prisons. I graduated with my Degree in 2004 and have been teaching Te Whiuwhiu O Te Hau Maori Counselling since. I have also just completed a Masters degree in Commercial music, and I am hoping to start a Phd in 2009. I am currently working at a music type therapy that could be incorporated into Te Whiuwhiu. The aim is to use music as a tool to connect to feelings. Another tool we are looking at including is Hauora Tinana, or Beauty Therapy.
We invite all those perspective students who are interested in learning counselling practice from a Maori/ indigenous paradigm especially in terms of wanting to be effective with Maori / indigenous peoples as our Paradigms are alot closer than western world views.
We start our intakes about October 2009 and any people interested can call me 07) 834 8800 extension 8515
All the best for this new year
Kia tau te rangimarie
Rawiri
Wednesday, July 8, 2009
Maori Showbands by David Waretini-Karena (toward masters thesis)
Kia ora, I am pleased to attach David's thesis which explores the world of Maori showbands. During the 50's and 60's Maori showbands took Maori music and entertainment to the world. They were extra-ordinary entertainers and ambassadors for Maori and New Zealand. Their songs and shows brought smiles to many and their legacies for Maori music still lives on today. My own uncles Nuki Waaka (Maori Volcanics) and Gugi Waaka (Quin Tikis) performed across many countries and can share many stories of their trips, the famous people they met and the friends they made. Aunty Marge has produced a book called Maori Showbands giving an insight into the stories of the Maori Volcanics. I was lucky to be invited to Uncle Nuki's 70th birthday party in Sydney, Australia where many of the Maori showband greats attended. Their singing, humour and connectedness remains strong. More information on Maori Showbands can be found on facebook: http://www.facebook.com/pages/Maori-Showbands/73911294309
Reading David's thesis will help to bring back some of those memories and offer analysis of struggle in the entertainment industry. I am honoured to have his thesis on this blog. Taima
Maori Showbands: A thesis submitted in partial fulfilment of the requirements for the degree of Master of Media Arts - Commercial Music
Written by David Waretini karena
Abstract:
The aim and function of this research is to ask the question Why are Maori show bands not recognised as New Zealand cultural ambassador’s who contributed to the New Zealand music industry on an international / global scale. Another objective is to investigate what was their historical significance. The last goal is to discuss some examples of what their experiences were in the music industry and how they could benefit contemporary Maori musicians. The focus of the research was based mainly on those Maori show bands who decided that going overseas to discover new opportunities for performing their unique brand of entertainment as a more viable option then staying in New Zealand. I will attempt to highlight what was significant about the Maori show bands that left New Zealand and differentiate between such entertainers as Sir Howard Morrison and the Quartet and other Maori Show bands for example the Maori Troubadours, and the Maori Hi Fives. Finally I will conclude with my deliberation as to why I feel based on my research that the Maori Show bands that left New Zealand in the 1950’s and 1960’s to perform on a world stage should be officially recognized as legitimate New Zealand ambassadors who contributed in a major way to the NZ music industry.
See full version: http://www.slideshare.net/taima/maori-showbands-david-waretinikarena-toward-masters-thesis
Reading David's thesis will help to bring back some of those memories and offer analysis of struggle in the entertainment industry. I am honoured to have his thesis on this blog. Taima
Maori Showbands: A thesis submitted in partial fulfilment of the requirements for the degree of Master of Media Arts - Commercial Music
Written by David Waretini karena
Abstract:
The aim and function of this research is to ask the question Why are Maori show bands not recognised as New Zealand cultural ambassador’s who contributed to the New Zealand music industry on an international / global scale. Another objective is to investigate what was their historical significance. The last goal is to discuss some examples of what their experiences were in the music industry and how they could benefit contemporary Maori musicians. The focus of the research was based mainly on those Maori show bands who decided that going overseas to discover new opportunities for performing their unique brand of entertainment as a more viable option then staying in New Zealand. I will attempt to highlight what was significant about the Maori show bands that left New Zealand and differentiate between such entertainers as Sir Howard Morrison and the Quartet and other Maori Show bands for example the Maori Troubadours, and the Maori Hi Fives. Finally I will conclude with my deliberation as to why I feel based on my research that the Maori Show bands that left New Zealand in the 1950’s and 1960’s to perform on a world stage should be officially recognized as legitimate New Zealand ambassadors who contributed in a major way to the NZ music industry.
See full version: http://www.slideshare.net/taima/maori-showbands-david-waretinikarena-toward-masters-thesis
Thursday, July 2, 2009
Smacking not okay, Eastern Bay Maori told
SMACKING NOT OKAY, EASTERN BAY MAORI TOLD. (cited in Whakatane Beacon, 26 June 2009).
VOTING “yes” in the smacking referendum is the only way to go, anti-smacking advocate Hone Kaa has told an Eastern Bay audience. About 30 people attended an anti-violence and anti-smacking hui at Te Hokowhitu a Tu in Keepa Road on Wednesday.
Organised by Te Kahui Mana Ririki – a charitable trust established to combat Maori child abuse – the hui had two purposes.
“The first is we want people to vote ‘yes’ in the referendum,” Dr Kaa, Te Kahui Mana Ririki’s chairman said. “The question is deliberately misleading and it’s also mischievous.” He said it was important Maori not be “duped” by the referendum question, which asks: Should a smack as part of good parental correction be a criminal offence in New Zealand?
Dr Kaa said the question connected smacking with good parenting, which was the mischievous trick hidden in the question. Dr Kaa said Maori should vote “yes” in the referendum, because the current law prohibiting smacking was working well.
The other reason Te Kahui Mana Ririki had come to Whakatane was to carry on the work with reducing abuse in Maori families. “The trust’s central purpose is around eliminating child abuse in Maori communities,” Dr Kaa said.
Te Kahui Mana Ririki director Antony Blank and strategy manager Helen Harte had travelled with Dr Kaa to Whakatane. “We all live in Auckland, and we need to co-ordinate with people and find suitable venues,” Dr Kaa said. “We try to do at least one lecture per week,” he said. At the Whakatane hui, several of the attendees were older people – which was good, he said “Maori people listen to their elders, so it’s important to have them here.”
Statistics gathered by Te Kahui Mana Ririki reveal Maori children are four times more likely to be hospitalised as the result of deliberately-inflicted physical harm; Maori are twice as likely to experience abuse as other groups; and New Zealand has the third highest rate of infanticide in the OECD, with about a third being Maori deaths.
VOTING “yes” in the smacking referendum is the only way to go, anti-smacking advocate Hone Kaa has told an Eastern Bay audience. About 30 people attended an anti-violence and anti-smacking hui at Te Hokowhitu a Tu in Keepa Road on Wednesday.
Organised by Te Kahui Mana Ririki – a charitable trust established to combat Maori child abuse – the hui had two purposes.
“The first is we want people to vote ‘yes’ in the referendum,” Dr Kaa, Te Kahui Mana Ririki’s chairman said. “The question is deliberately misleading and it’s also mischievous.” He said it was important Maori not be “duped” by the referendum question, which asks: Should a smack as part of good parental correction be a criminal offence in New Zealand?
Dr Kaa said the question connected smacking with good parenting, which was the mischievous trick hidden in the question. Dr Kaa said Maori should vote “yes” in the referendum, because the current law prohibiting smacking was working well.
The other reason Te Kahui Mana Ririki had come to Whakatane was to carry on the work with reducing abuse in Maori families. “The trust’s central purpose is around eliminating child abuse in Maori communities,” Dr Kaa said.
Te Kahui Mana Ririki director Antony Blank and strategy manager Helen Harte had travelled with Dr Kaa to Whakatane. “We all live in Auckland, and we need to co-ordinate with people and find suitable venues,” Dr Kaa said. “We try to do at least one lecture per week,” he said. At the Whakatane hui, several of the attendees were older people – which was good, he said “Maori people listen to their elders, so it’s important to have them here.”
Statistics gathered by Te Kahui Mana Ririki reveal Maori children are four times more likely to be hospitalised as the result of deliberately-inflicted physical harm; Maori are twice as likely to experience abuse as other groups; and New Zealand has the third highest rate of infanticide in the OECD, with about a third being Maori deaths.
Wednesday, June 17, 2009
Give Maori students free pass into varsity, urges Dr Pita Sharples
Give Maori students free pass into varsity, urges Sharples
NZ Herald, Wednesday Jun 17, 2009
Maori Party co-leader Pita Sharples wants universities to consider open entry for Maori students. He said in a speech last night Maori students had the lowest rate of progression from school to tertiary education of any ethnic group. "We have seen how the dice are loaded against Maori, right through the school system," Dr Sharples said.
"That is not any reflection on the academic potential of our young people. Reserved places for Maori have proven the ability of Maori students to rise to the challenge if they are given the opportunity." Dr Sharples, an associate minister of education, was speaking at a function at Wellington's Victoria University. He suggested a "quantum leap" in Maori achievement at tertiary level could be achieved if students were given open entry.
Dr Sharples said that in 2007 only 63 per cent of young Maori men and 67 per cent of young Maori women left school with at least NCEA level one. He said the rate for Pakeha was more than 20 percentage points higher - 83 per cent of young men and 89 per cent of young women.
"Success at school is the strongest predictor of success after the first year of university, and success in the first year is the strongest predictor of continuing at university, passing courses, and completing a degree."
- NZPA
NZ Herald, Wednesday Jun 17, 2009
Maori Party co-leader Pita Sharples wants universities to consider open entry for Maori students. He said in a speech last night Maori students had the lowest rate of progression from school to tertiary education of any ethnic group. "We have seen how the dice are loaded against Maori, right through the school system," Dr Sharples said.
"That is not any reflection on the academic potential of our young people. Reserved places for Maori have proven the ability of Maori students to rise to the challenge if they are given the opportunity." Dr Sharples, an associate minister of education, was speaking at a function at Wellington's Victoria University. He suggested a "quantum leap" in Maori achievement at tertiary level could be achieved if students were given open entry.
Dr Sharples said that in 2007 only 63 per cent of young Maori men and 67 per cent of young Maori women left school with at least NCEA level one. He said the rate for Pakeha was more than 20 percentage points higher - 83 per cent of young men and 89 per cent of young women.
"Success at school is the strongest predictor of success after the first year of university, and success in the first year is the strongest predictor of continuing at university, passing courses, and completing a degree."
- NZPA
new: Native Studies Undergraduate Journal
CALL FOR PAPERS
Native Studies Undergraduate Journal
The Native Studies Department of the University of Sudbury is pleased to announce a call for papers for its Native Studies Undergraduate Journal. Submissions will be accepted from all undergraduate students writing in the area of Native Studies and presently enrolled in courses at the University of Sudbury, Laurentian, Huntington, and Thorneloe universities. As part of this inaugural issue we will accept papers on a variety of topics ranging from questions of Aboriginal governance and Indigenous knowledge to issues relating to Aboriginal women, health and contemporary cultural expression.
The Native Studies Undergraduate Journal will accept articles between 3000 to 5000 words in length. Sources will be cited in accordance with APA style.
Deadline for Submission: June 30, 2009.
Please send correspondence to: Kfitzmaurice@usudbury.ca
APPEL À CONTRIBUTION D’ARTICLES
au Native Studies Undergraduate Journal
Le Département des études amérindiennes de l’Université de Sudbury est heureux d’annoncer une invitation à présenter des articles pour fins de publication dans sa revue, Native Studies Undergraduate Journal. Les articles seront acceptés de tous les étudiants de 1er cycle écrivant dans le domaine des études amérindiennes et qui sont présentement inscrits aux cours offerts à l’Université de Sudbury, ou aux universités Laurentienne, Huntington et Thorneloe. Dans le cadre de ce numéro inaugural, nous accepterons des articles qui traitent des questions de gouvernance autochtone et des connaissances indigènes, ainsi que des articles qui portent sur des sujets relatifs aux femmes autochtones, à la santé et à l’expression culturelle contemporaine.
La Native Studies Undergraduate Journal acceptera des articles qui comptent entre 3 000 et 5 000 mots. Les sources seront citées conformément au style de l’Association américaine de psychologie (American Psychological Association – APA).
Date d’échéance de soumission : le 30 juin 2009.
SVP faire parvenir toute correspondance à : kfitzmaurice@usudbury.ca
Native Studies Undergraduate Journal
The Native Studies Department of the University of Sudbury is pleased to announce a call for papers for its Native Studies Undergraduate Journal. Submissions will be accepted from all undergraduate students writing in the area of Native Studies and presently enrolled in courses at the University of Sudbury, Laurentian, Huntington, and Thorneloe universities. As part of this inaugural issue we will accept papers on a variety of topics ranging from questions of Aboriginal governance and Indigenous knowledge to issues relating to Aboriginal women, health and contemporary cultural expression.
The Native Studies Undergraduate Journal will accept articles between 3000 to 5000 words in length. Sources will be cited in accordance with APA style.
Deadline for Submission: June 30, 2009.
Please send correspondence to: Kfitzmaurice@usudbury.ca
APPEL À CONTRIBUTION D’ARTICLES
au Native Studies Undergraduate Journal
Le Département des études amérindiennes de l’Université de Sudbury est heureux d’annoncer une invitation à présenter des articles pour fins de publication dans sa revue, Native Studies Undergraduate Journal. Les articles seront acceptés de tous les étudiants de 1er cycle écrivant dans le domaine des études amérindiennes et qui sont présentement inscrits aux cours offerts à l’Université de Sudbury, ou aux universités Laurentienne, Huntington et Thorneloe. Dans le cadre de ce numéro inaugural, nous accepterons des articles qui traitent des questions de gouvernance autochtone et des connaissances indigènes, ainsi que des articles qui portent sur des sujets relatifs aux femmes autochtones, à la santé et à l’expression culturelle contemporaine.
La Native Studies Undergraduate Journal acceptera des articles qui comptent entre 3 000 et 5 000 mots. Les sources seront citées conformément au style de l’Association américaine de psychologie (American Psychological Association – APA).
Date d’échéance de soumission : le 30 juin 2009.
SVP faire parvenir toute correspondance à : kfitzmaurice@usudbury.ca
National Maori Doctoral Student Conference 2009
National Maori Doctoral Student Conference 2009
Puketeraki Marae
October 8, 2009 – October 11, 2009
Welcome to the annual Māori and Indigenous Doctoral Student Conference. This year the conference is being hosted by MAI ki Ōtākou. The conference is being held at the Puketeraki Marae of Kāti Huirapa Rūnaka ki Puketeraki, in Karitane, Otago.
The theme for the conference is Te Mahi ki te Hāpori - Working with communities.
We welcome Māori and Indigenous doctoral students to submit abstracts and full papers for this conference. Each presentation will be 10 minutes in length with 5 minutes for questions.
Students will present within their MAI site, and the order of speakers will be organised by each MAI site co-ordinator.
To register for this conference please click here.
To submit an abstract or full paper please click here.
Thursday, May 28, 2009
new book: Wicihitowin - Aboriginal Social Work in Canada
Kia ora, below is a description of a new book for Aboriginal social work created by First Nations, Inuit and Metis authors from Canada. The book Wicihitowin published by Fernwood Publishing and edited by Bruyere, Hart and Sinclair presents issues important to Indigenous social work theories and practices. Awesome work, Taima
Wícihitowin - Aboriginal Social Work in Canada by Gord Bruyere, Michael Anthony Hart and Raven Sinclair
Wícihitowin is the first Canadian social work book written by First Nations, Inuit and Métis authors who are educators at schools of social work across Canada. The book begins by presenting foundational theoretical perspectives that develop an understanding of the history of colonization, theories of decolonization and In-digenist social work. It goes on to explore issues and aspects of social work practice with Indigenous people to assist educators, researchers, students and practitioners to enhance effective and respectful approaches to social work with diverse populations. Traditional Indigenous knowledge that challenges and transforms the basis of social work with Indigenous and other peoples comprises a third section of the book. Wícihi-towin concludes with an eye to the future, which the authors hope will continue to promote the innovations and creativity presented in this groundbreaking work.
Contents
Foreword (Richard Vedan)PART 1 – History and Theory — Introduction: Bridging the Past and the Future: An Introduction to Indige-nous Social Work Issues (Raven Sinclair/Ótiskewápíwskew) • Anti-colonial Indigenist Social Work: Reflec-tions on an Aboriginal Approach (Michael Anthony Hart/Kaskitémahikan) • Indigenous-Centred Social Work: Theorizing a Social Work Way-of-Being (Gail Baikie)PART 2 – Practice Contexts — A Holistic Approach to Supporting Children with Special Needs (Rona Ster-ling-Collins/Quistaletko) • Aboriginal Child Welfare and Adoption: Revisiting the Cultural Identity Paradigm (Raven Sinclair/Ótiskewápíwskew) • Beyond Audacity and Aplomb: Understanding the Métis (Cathy Richardson/Kinewesquao and Dana Lynn Seaborn) • Evolution and Revolution: Healing Approaches With Aboriginal Adults (Cyndy Baskin/ On-koo-khag-kno kwe) • For Indigenous Peoples, By Indigenous Peoples, With Indigenous Peoples: Towards an Indigenist Research Paradigm (Michael Anthony Hart/Kaskitémahikan)PART 3 – Traditional Knowledge — Navigating the Landscape of Practice: Dbaagmowin of a Helper (Kathy Absolon/ Minogiizhigokwe) • Kaxlaya Gvilas: Upholding Traditional Heiltsuk Laws, Values and Practices as Aboriginal People and Allies (Michelle Reid/ Juba) • Gyawaglaab (Helping One Another): Approaches to Best Practices through Teachings of Oolichan Fishing (Jacquie Green/ Kundoque)PART 4 – The Future — Conclusion (Michael Anthony Hart/Kaskitémahikan with Raven Sin-clair/Ótiskewápíwske
About the Authors
Gord Bruyere is Anishnabe, originally from Couchiching First Nation, who resides on Coast Salish territory in Coquitlam, B.C., with his partner Michelle. He is a poet, writer, musician and educator.
Michael Anthony Hart (Kaskitémahikan), a father of two boys, is a citizen of Fisher River Cree Nation, residing in Winnipeg, Manitoba. He has worked in the areas of child and family services, family therapy and addictions. He is an assistant professor at the Faculty of Social Work at the University of Manitoba and provides mental health clinical supervision at Long Plain First Nation and for Health Canada.
Raven Sinclair (Ótiskewápíwskew) is Cree/Assinniboine/Saulteaux from Gordon’s First Nation. She is an assistant professor of social work at the University of Regina and the assistant director of the Indigenous Peoples’ Health Research Centre. She is interested and enthusiastic about everything except sewing and knitting, and she has a four-year-old daughter who keeps her on her toes.
Wícihitowin - Aboriginal Social Work in Canada by Gord Bruyere, Michael Anthony Hart and Raven Sinclair
Wícihitowin is the first Canadian social work book written by First Nations, Inuit and Métis authors who are educators at schools of social work across Canada. The book begins by presenting foundational theoretical perspectives that develop an understanding of the history of colonization, theories of decolonization and In-digenist social work. It goes on to explore issues and aspects of social work practice with Indigenous people to assist educators, researchers, students and practitioners to enhance effective and respectful approaches to social work with diverse populations. Traditional Indigenous knowledge that challenges and transforms the basis of social work with Indigenous and other peoples comprises a third section of the book. Wícihi-towin concludes with an eye to the future, which the authors hope will continue to promote the innovations and creativity presented in this groundbreaking work.
Contents
Foreword (Richard Vedan)PART 1 – History and Theory — Introduction: Bridging the Past and the Future: An Introduction to Indige-nous Social Work Issues (Raven Sinclair/Ótiskewápíwskew) • Anti-colonial Indigenist Social Work: Reflec-tions on an Aboriginal Approach (Michael Anthony Hart/Kaskitémahikan) • Indigenous-Centred Social Work: Theorizing a Social Work Way-of-Being (Gail Baikie)PART 2 – Practice Contexts — A Holistic Approach to Supporting Children with Special Needs (Rona Ster-ling-Collins/Quistaletko) • Aboriginal Child Welfare and Adoption: Revisiting the Cultural Identity Paradigm (Raven Sinclair/Ótiskewápíwskew) • Beyond Audacity and Aplomb: Understanding the Métis (Cathy Richardson/Kinewesquao and Dana Lynn Seaborn) • Evolution and Revolution: Healing Approaches With Aboriginal Adults (Cyndy Baskin/ On-koo-khag-kno kwe) • For Indigenous Peoples, By Indigenous Peoples, With Indigenous Peoples: Towards an Indigenist Research Paradigm (Michael Anthony Hart/Kaskitémahikan)PART 3 – Traditional Knowledge — Navigating the Landscape of Practice: Dbaagmowin of a Helper (Kathy Absolon/ Minogiizhigokwe) • Kaxlaya Gvilas: Upholding Traditional Heiltsuk Laws, Values and Practices as Aboriginal People and Allies (Michelle Reid/ Juba) • Gyawaglaab (Helping One Another): Approaches to Best Practices through Teachings of Oolichan Fishing (Jacquie Green/ Kundoque)PART 4 – The Future — Conclusion (Michael Anthony Hart/Kaskitémahikan with Raven Sin-clair/Ótiskewápíwske
About the Authors
Gord Bruyere is Anishnabe, originally from Couchiching First Nation, who resides on Coast Salish territory in Coquitlam, B.C., with his partner Michelle. He is a poet, writer, musician and educator.
Michael Anthony Hart (Kaskitémahikan), a father of two boys, is a citizen of Fisher River Cree Nation, residing in Winnipeg, Manitoba. He has worked in the areas of child and family services, family therapy and addictions. He is an assistant professor at the Faculty of Social Work at the University of Manitoba and provides mental health clinical supervision at Long Plain First Nation and for Health Canada.
Raven Sinclair (Ótiskewápíwskew) is Cree/Assinniboine/Saulteaux from Gordon’s First Nation. She is an assistant professor of social work at the University of Regina and the assistant director of the Indigenous Peoples’ Health Research Centre. She is interested and enthusiastic about everything except sewing and knitting, and she has a four-year-old daughter who keeps her on her toes.
Friday, May 22, 2009
Working with Child Sexual Abuse Strengthening and Informing Practice: Speech by Dr Pita Sharples
Kia ora, I am extremely pleased that Honourable Pita Sharples, kaumatua, and elder took up this important issue, child sexual abuse. It is alarming that he cites 1 in 4 girls in New Zealand will be sexually abused by a family member before the age of 15 years. I acknowledge those who work diligently in this field, kia kaha. Taima
Working with Child Sexual Abuse Strengthening and Informing Practice
Hon Dr Pita Sharples, Co-leader of the Maori Party
Crowne Plaza, Auckland CBD
I have to admit to wondering ‘why me’ when I was invited to provide the opening address at this important hui.
The topic of ‘working with child sexual abuse’ was not one which would generally fall within my portfolio areas as a Minister.
In fact, I struggled to think how did I earn the honour of opening your hui? My doctorate in anthropology and linguistics didn’t appear particularly relevant.
My previous career as a Professor of Education at the University of Auckland may have been the opening.
And then it struck me.
Sexual abuse is not often talked about in the circles in which I mix.
But this is nothing new to all of you here.
Sexual abuse, despite the high rates of prevalence, is still something that society fails to recognise as being a significant and devastating influence on far too many New Zealanders.
And yet, a World Health Organisation study in 2007, found that one in four New Zealand girls is sexually abused before the age of fifteen, the highest rate of any country studied.
One in four New Zealand girls.
Who are these girls? Where do they live? What effect does this horrific statistic have on their health, their educational options, their career? How has their lifepath been altered?
I am an extremely proud grandfather of six mokopuna; a father of five.
I listen to those statistics and it cuts deep to the very heart.
How often have we been told, as New Zealanders, that we are known for our friendly ways, our generosity of spirit, our warmth?
What has happened to us as a nation, if such criminal acts impact on the lives of our children, and yet we remain strangely silent, awkward, uncomfortable about these hideous levels of abuse?
Is it because of the secrecy that accompanies abuse of children? The lengths that offenders go to, in order to avoid detection? The web of fear and confusion they weave around their victims, to render them unable to defend themselves?
Or is it that we are unwilling to confront the truth? At a personal level, do people sometimes dismiss their suspicions of abuse because the implications and the consequences are too terrible to contemplate?
Do the rest of us fail to act on the evidence of statistics and the horror stories emerging from our courtrooms, because the picture is somehow a reflection of our society and the way we live?
The University of Auckland’s research from Dr Janet Fanslow revealed that 86 percent of male perpetrators of child abuse were family members.
It seems to me this overwhelming majority tells us something loud and clear. So this is where to start the search for solutions.
When I started looking across my portfolios, I found there were varying levels of programmes and activities across Government.
As Associate Minister of Corrections we have the Kia Marama special treatment unit based at Rolleston Prison and the Te Piriti Special Treatment Unit based at Auckland Prison.
Both of these units offer a specialist prison treatment programme, a 60 bed unit for child sex offenders. The units have been established to treat men who have committed sexual offences against children, and to help participants avoid re-offending.
I am told that rehabilitation programmes such as these units can produce significant reductions towards the rate of re-offending for child sex offenders.
And so that’s all good. If we can stop those who have already offended from offending again, then that, to me, is a very positive outcome.
But of course the other glaring fact I am faced with in the Corrections setting, is the appalling levels of sexual abuse that are a feature of the childhood backgrounds of so many offenders. Some reports have suggested that it is as high as 90% of all women in prison, have been sexually abused – and that to me, is a horrific fact of the offender profile that the system must respond to.
In another of my responsibilities, that of Associate Minister of Education, we hope to have lasting success in terms of overall prevention and health promotion.
Child abuse prevention programmes have been a feature of New Zealand schools for many years now, with the hope that they will equip children with skills and knowledge to minimise the risk of abuse occurring.
We have programmes such as ‘Keeping ourselves safe’; ‘Eliminating Violence : He Whanau Piripono he iwi pakari”; the Buddy Programmes, amongst a few.
But what we also know is that while there is some evidence that such programmes lead to changes in knowledge, the jury is out on whether our children can actually carry over the new behaviour to real life situations.
And so this is where I come to my responsibilities as Minister of Maori Affairs.
A year ago, an Anglican Minister within our midst, Reverend Hone Kaa, spoke out, urging any Maori who are aware of any sexual abuse to speak up.
Hone, as chairman of Te Kahui Mana Ririki, described sexual abuse as a “festering sore in our society and if we do not get to the root of it with some kind of scalpel it will always be there”.
I want to mihi to the leadership of people like Hone, people within our communities, who are saying enough is enough.
My colleague, Tariana Turia, has talked with me about the evaluation of the social marketing campaign within the family violence area.
What the reports tell her is that the success of the campaign has been evidenced in the increased levels of awareness that “it’s not okay”; and the heightened demand for services that providers are now seeing.
But what Tariana is talking about; what Hone Kaa talks about; what I am committed to is not actually about laying all of the responsibility at the door of the social service agencies.
Of course Government must ensure there are quality services available, that there is timely and effective programmes in place which provide the immediate support that whanau need.
But responsibility also rests with us.
Hutia te rito o te harakeke
Kei whea, te kāmako e ko
Ki mai ki ahau
He aha te mea nui o tenei ao
Maku e ki atu; He tangata, he tangata, he tangata.
When the heart is torn from the flax bush
where will the bellbird sing?
You ask me what is the greatest thing on earth
My reply is it is people, people, people.
In our traditions, we often talk of the flaxplant as a metaphor for whanau. The survival of the harakeke depends upon the protection of the rito – the central shoot – but it also depends on the stabilising and solid strength of all of the flax leaves that are embraced around the heart.
So too, whanau ora, the wellbeing of families, is the fundamental difference that we know can have to keep all of our whanau members safe.
Whanau ora is the means by which we promote the collective strength of the family to care for its own. It is the central mechanism of identity and provides the opportunity to create the foundation for relationships which are healthy, respectful and free from violence.
The reality is that sexual abuse not only tears out the centre shoot of the flax bush, it uproots the whole plant and rips it apart.
The capacity of the adult leaves to stand together and protect the core is completely compromised.
And what of the fact that 86% of male perpetrators of sexual abuse are whanau members?
The integrity, structure and identity of the family is violated, damaged almost beyond recognition. Our primary source of strength, protection, support and healing is in tatters, and has to be rebuilt.
In this situation, professional support can be vital. The shards of a shattered family must carefully be looked after as they are gradually pieced together. As the family is reconstructed, and relationships restored, healing can begin to take place naturally.
At a wider level, the statistics and news reports tell us this is the situation we are facing as a society.
It is not just the nuclear families at the centre of the storm who are in disarray, it is the wider network of the extended whanau whose strength and integrity is being tested. How did the uncles and cousins not know? Did the neighbours see anything suspicious? Why did no-one outside the immediate family intervene?
Whanau ora is about all of us, understanding the importance of connections, appreciating the value of being open, honest and united about the vision of wellbeing for us all.
In that respect, when I saw top NRL boss, David Gallop blasting what he called a “culture of sexual abuse” I was pleased that essentially what his message was, was that if anyone in the rugby league game through sexual offending was ok, then they would need to find another career.
I want to see that same message being part of our dinner-time conversations; I want to see these stories talked about in our staff rooms; I want the messages that “sexual abuse is not okay” to be talked about on our paepae – and I want the issue to be considered across all sectors, all agencies, all communities.
Just as other tentacles of the family violence atrocity are being exposed to the light; so too, must sexual abuse be publically condemned.
It is indefensible to know that abuse is going on, and to do nothing about it.
The cost of sexual abuse is seen in so many aspects of life. It impacts on the educational chances; it destroys the health and wellbeing of individuals and families; it is played out in courtrooms and prison cells and hospital beds and drug and alcohol treatment units and psychiatric institutions.
But most of all, sexual abuse causes the rito, the child, to fade; the glimmer of life to be shrouded in pain; the enduring effects of trauma cutting short the very potential of our babies, our tamariki, our mokopuna.
When the heart is torn from the flax bush where will the bellbird sing?
All of us are casualties of sexual abuse within our midst.
But, we can and do have our own solutions.
We can and will take responsibility and act now.
We can and must shift our focus from secrecy and shame to restoring our homes as sites of safety and love.
For Maori, we have a literal treasure chest of traditional tikanga which provide a foundation for change. We can learn from the success of our ancestors in valuing relationships, in respecting whanau, in protecting whakapapa.
These skills and strategies that we can call on, are no doubt similar to the strengths and solutions that can be found in every culture, in every history.
It is time for us to universalise our opposition to sexual abuse.
We must pull together, in the common pursuit of whanau ora, to change that which is ours to change – the opportunity for every child to be the leaders of our future by experiencing the wonder of being loved and cherished and valued today.
I wish you all a very productive and challenging couple of days. The programme looks packed full of positive responses and programmes and solutions to help us in addressing and preventing child sexual abuse.
I congratulate the Auckland Regional Symposium –the Safe Network, Rape Prevention Education, the Counselling Service Centre and the Auckland Sexual Abuse Help Foundation – for bringing together the community of people who have done so much to improve our response in Aotearoa.
I want to acknowledge the personal efforts of the professionals among you, the counsellors, the therapists, the social workers, who make such a huge personal investment in the safety, well-being and healing of the most vulnerable among us.
I want to thank the support network around the front-line workers – the researchers and community activists, the fund-raisers, the trainers and mentors, who keep the crisis services operating, and who mobilise public support and attention on this most difficult issue.
And let me thank you, for asking me to open this hui, and to be provided with an opportunity to share in the transformation that we must make happen.
Tena tatou katoa
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