In this 2000-word essay, I will use my reflective/supervision journal and applying the takepū kaitiakitanga. I will reflect on my interactions with my case study and te tuinga whanau. I will show how I have integrated the assessment schedule by identifying this in my chosen kaupapa. An understanding of the kaupapa will be given from first contact to exit plan. Te Tuinga Whanau is where I completed my mahi whakatau. It is an amazing non-government organization, offering free social work, advocacy, information, mentoring, supported bail and support service to everyone regardless of ethnicity. The kaupapa I have selected, I engaged with, many times throughout mahi whakatau. One family that was accommodated in the temporary dwelling that …show more content…
I was approached by the manager asking if I would be interested in spending some time with one of the female youth in the house. I was given basic need to know knowledge on the situation that had arisen in the house between mum and Kim. The need to free up mum’s time by giving her a break and help Kim into other suitable activities. This may have been seen as the solution at that time. In week three I became kaitiaki for Kim (15-years old), the oldest child living in Whare Tauranga. I was asked to spend some time with her while another support person spent time with her younger brother. The communal living was becoming a struggle for these youth. Being Kim’s kaitiaki, would involve me being able to install trust, friendship and help with this young person. While working with Kim I would continue to refer to social work practice and take into account that she was from a bilingual family that was involved in Te Āo Maori. Meeting Kim for the first time I was aware of the situation she and her whanau were in. Knowing that Kim was from a bilingual background I introduced myself using Āta whakaako to instill knowledge of who te tuinga whanau were, who I was and what working with me might look like (week 3). Later on that week I met up with Kim and I encouraged korero to gain information. We spoke about ways of dealing with emotions, one idea was to write emotions down in a journal. …show more content…
Having a neutral relationship to gain trust would support respectful korero (week 3, 5). Āta tohutohu, the knowledge gained through Kim’s current state of being was then used to deliberately instruct, monitor and correct the need to make the home a safe place by removing sharp objects, poisons etc. Kaitiakitanga shown through te tuinga whanau manager, social worker, councilor and myself working together for the wellbeing of Kim and her whanau (week 5). Āta haere was identified through my approach e.g. the way I interacted with Kim to learn more about her, showing her that I was beside her and not above her and continuing to have a respectful relationship (week 3, 5). Āta mahi is identified through the appropriate supports that were needed through this case study (social worker, councilor, manager, myself) (week 3, 5). Āta kinaki is shown through the support systems te tuinga whanau placed when Kim had to go to hospital. The social worker and councilor was there to support myself, Kim and her
Residential schools undoubtedly created detrimental inter-generational consequences. The dark legacy of residential schools has had enduring impact, reaching into each new generation, and has led to countless problems within Aboriginal families including: chemical dependence, a cycle of abuse in families, dysfunctional families, crime and incarceration, depression, grief, suicide, and cultural identity issues (McFarlan, 2000, p. 13). Therefore, the inter-generational consequence...
This past week SUU’s native American student association (NASA), hosted their 38th annual powwow. Our club, the SUU Polynesian club was invited to dance for thirty minutes between their activities and we happily accepted. After we danced we were invited to come back so that we could watch and experience the native American culture. I was surprised to see how similar their culture was to ours!
Firstly, I will analyse, reflect on the communication skills used by Vicky a White British, female, aged 31, who was a support worker in the children’s home. Vicky’s objective was to take Lucy out in her car to the shopping mall to buy her some clothes, further Vicky’s aim was to help Lucy feel relaxed and get her mind off the situation. Furthermore, Lucy was interviewed by Jackie, who was African carribiena female aged 46 and was a social worker, the interview took place at a children’s care home.
In the case of Ann and Angus (K101,Unit 1,pp.14-19), this was an informal type of home care based on the previous and existing relationship between Ann and her step-father Angus. Liz Forbat (K101,Unit 1,p.27) interviewed 6 pairs of people involved in family care and believed that people became carer and cared for in the context of an existing relationship so the strengths and weakness of those relationships were played out in the care relationship. Ann had the right skills to make a successful care relationship with Angus as she loved and supported him and still allowed Angus to remain an individual and respected his beliefs and preferences. Though her own relationships with her other family members were under pressure and her own life had drastically changed. However, while Ann was caring for Angus she was crossing the normal boundaries of her previous...
... I. McCubbin (2008). International and Cultural Psychology: The Kanaka Maoli :Native Hawaiians and heir Testimony of Trauma and Resilience
My sixteen week class in English 111. I was really nervous about this class. Because English has never been my strong point. This class has hard, but fun all at the same time. I learn a lot from this class. Meanwhile,the first day of class you handed a paper with a question on it. “The first thing I want to say to you who are students is that you must not think of being here to receive an education; instead, you will do much better to think of being here to claim one.” Even though putting my all in what I have learned, claiming my education with hard work because using the skills of the meal plan, as we write to different audiences and learning to be a Critically thinker as I start becoming a critically-Literate Citizenship.
New Zealand has the second highest imprisonment rate in the Western world (101 East, 2013). With Mori being overrepresented in all spectrums of the criminal justice system. The institutional racism that is present in the justice system links to the isolation and disconnection that many Mori feel in New Zealand society. Quince (2014) states that ‘nearly 200 years of dispossession and alienation as a result of the colonising process that undermined Maori epistemologies and methods of dealing with harm within the community,’ is what causes Mori to fall into this cycle of crime. Where there is no connection in modern New Zealand society with Tikanga Mori, whakapapa, whenua or whanaungatanga, this causes a person of Mori descent to disconnect from this society that is heavily linked with Eurocentrism.
doi: 10.1046/j.1365-2648.1998.00547.x Robinson, K., Kearns, R., & Dyck, I. (1996). Cultural safety, biculturalism and nursing education in Aotearoa/New Zealand. Health & Social Care in the Community, 4(6), 371-380. doi: 10.1111/j.1365-2524.1996.tb00084.x Rochford, T. (2004). Whare Tapa Wha: A Mäori model of a unified theory of health.
Therefore, the theories I used in my work with the clients were psychosocial, ecologically-oriented, competence-centered and completely client-centred (Mullaly, 2007, p. 48). My practice at SEWA was aimed at studying and addressing the correlation between clients and their “impinging” environment as a cumulative to the problem in question (Maluccio et. al., 1992, p. 31). For example, in addressing maternal health issues of a rural pregnant woman, as a social worker I would probe her existing knowledge and access to health. Thereafter, I would provide her information about services in the vicinity. In the process, I would also recognise case-relevant factors such as husband’s decision making power and help her address it by providing awareness to husband. In this manner, my role as a social worker was to identify and deal with social issues as a collective of individual and environmental problems. However, SEWA was a revolutionary movement and therefore as social workers we were encouraged to address such grassroots issues as system issues from feminist and anti-oppressive viewpoints. As a result, I was also responsible to collate and present these experiences at policy advocacy forums. Besides, defence, collectivization and personal change practices (Olivier, 2010) were also practised at
Chenoweth, L & McAuliffe, D 2012, The road to social work and human service practice, 3rd edn, Cengage Learning, South Melbourne.
Bennett, B., Green, S., Gilbert, S., & Bessarab, D. (2013).Our Voices: Aboriginal and Torres Strait Islander Social Work. South Yarra, Victoria: Palgrave Macmillan.
My role is to train and license perspective foster parents. The training I facilitated is called Model Approach to Partnerships in Parenting, or MAPP, which all interested candidates must complete as part of the certification process. The MAPP training is facilitated once a week for three hours, which equates to a total of thirty hours. During those ten weeks, I tend to develop a very close report with at least one of the participants. In my last MAPP training, for instance, I became very close with a 45 years-old Dominican woman whose modified name is Maria Perez. The connection I developed with Maria was different than the ones I have established in the past with other perspective foster parents. I attribute this, in part, to the fact that Maria and I share the same ethnic background. During one of the training sessions, Maria shared that her main motivation to become a foster parent is because she is unable to biologically conceive. This made me develop deep empathy for Maria as I have experienced the feelings of loss that come with infertility in my family. Maria and I used to talk almost at the end of each meeting. During one of our conversations, Maria expressed to be grateful with the knowledge she had acquired from the training and our conversations. In our last session, like usual, Maria came to me after class. However, this time her approach was
The ultimate goal of muru is to find the means to restore balance from the offence (Jackson, 1988). According to Quince (2007), muru is operated under the organising principles and beliefs of Maori society before colonisation: tapu, hara, mana, and utu. According to Quince’s formula; an individual breaches tapu when committing an offence (hara ), which becomes an attack on the person’s status (mana ) and in response, an intervention is needed to restore balance (utu ). These general principles of Maori law helped organised how offending was to be understood and dealt with. In addition, these principles provided a basic framework for Maori society to function in an orderly manner (Jackson, 1988). Muru acknowledges the spiritual and lineage ties that; committing an offence is tapu to themselves and their wider networks and ancestors, therefore, compensation is essential to restore the balance that has been taken away and to protect their mana (Quince, 2007). Thus, muru expresses cultural and social values of Maori society which were embedded in their everyday lives before
...nt objective is to attain a ceasefire and spread awareness in how the issue is affecting the women. The second circle: Preparation and Training falls to the WISCOMP group using training modules to in order to help the members of Athwaas to deal with trauma victims in the field. As stated, role-playing activities are used to assess people’s needs, which could reveal volumes about the residents’ fears, insecurities, and priorities (Tongeren, pg. 114). The design of social change is the spreading of awareness of the issue with hopes of getting acknowledgement form political groups such as the UN, in hopes of transforming the initial conflict. The final stage is that of generational change which the Athwass group’s desired affect is to eliminate potential grass root problems by education one another as well as the parents and their children who are the next generation.
To conclude, Te reo Maori is one of the treasures given to Maori people as one of their taonga from their God as part of their identity. It is important for the Maori people to keep their language survives for the mokopuna as well as connecting them to the land, values and beliefs. The principles of Te Tiriti o Waitangi were partnership, participation and protection that the Crown failed to act upon which result in Waitangi Tribunal. Te Whariki and New Zealand curriculum promotes and implement bicultural to revitalised Te reo Maori as well as strengthening the partnership between Maori and Pakeha of the Te Tiriti of Waitangi.