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Nga Ringawera; nga Kaitiaki o te Whare kai (Nga Wha Marae)
Introduction
This document will critically explain the metaphor ‘Nga Ringawera’ within the context of an indigenous, bi-cultural social and community work, theoretical framework. It will then go on to make links to the metaphor and the process of social work. Finally each key step to the process of social work will be linked and explained through the metaphor.
Ko puketapu te maunga
Ko Waitangi te awa
Ko Matatua te waka
Ko Ngapuhi te iwi
Ko Ngatirangi te hapu
Ko Ngawha te marae
Tihei maurioa!
The metaphor ‘Nga Ringawera’ or kitchen hands, provides a lens through which I use to interpret my theoretical framework. My metaphor is placed within the context of a marae kitchen setting and in comparison to social work. I position myself within this framework as nga ringawera and tangata whenua. Nga ringawera (kitchen hands) is used as a representative of social workers and other service providers, and nga manuhiri (guests) is representative of the client and their whanau
Bi-culturalism
Firstly I would like to acknowledge Te Tiriti (N.Z History, 2012) and the unique relationship existing between tangata whenua and the crown. This bi-cultural relationship has been fundamental in allowing the migration of many diverse cultures and ethnicities to Aotearoa.
After a discussion in class I was encouraged to re-position my understanding of biculturalism as a relationship existing of any two divergent cultures that live in Aotearoa, working together in partnership to achieve common goals. However as tangata whenua I cannot help but feel the ‘unique’ bicultural relationship between Maori and the crown, losses its ‘uniqueness’, when it is applied across all bi-cultural relationships. Duri...
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New Zealand: Oxford University Press.
Elkington, J. (2014). A Ki U: AEIOU. A working process for social work.
[Power Point slides]. Otara, New Zealand: Manukau Institute of Technology.
O'sullivan, D. (2007). Beyond biculturalism the politics of an indigenous minority. Wellington, New Zealand: Huia.
'Read the Treaty', URL: http://www.nzhistory.net.nz/politics/treaty/read-the-treaty/english-text, (Ministry for Culture and Heritage), updated 20-Dec-2012
Tauroa, H., & Tauroa, P. (1986). Te marae; A guide to customs & protocol. Auckland, NZ: Reed Books.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
Reynolds, H. (2005). Nowhere People: How international race thinking shaped Australia’s identity. Australia: Penguin Group
Hampton, R. & Toombs, M. (2013). Indigenous Australians and health. Oxford University Press, South Melbourne.
In summary, Indigenous health and the role of social workers in the rural environment are not without their complexities. As demonstrated, obvious issues of autonomy and conflicts of core professional values with the practical delivery of social health policy exist. Whilst the modern social worker faces ethical dilemmas daily, it is the core values and ethics of the profession that help those hindered by complexities to operate within best practice.
Secondly, the customary health beliefs of the aboriginal populace are interrelated with numerous characteristics of their customs such as kinship obligations, land policies, and religion (Boulton-Lewis, Pillay, Wilss, & Lewis, 2002). The socio-medical structure of health beliefs, which the aboriginal people...
We know where we have been, where we are now and where we need to go - but how do we get there? A map. Theory is a map. It notes any number of known landmarks (previously achieved or applied solutions) and obstacles (issues or problems) and gives us direction so that we are able to navigate intelligently and arrive safely (minimal discomfort to all) at our destination (desired outcome/s).
... presence of religious diversity amongst the multiculturalist scene, multiculturalism and its relationships to ethnocultureal minorities, Quebec’s reasonable accommodation as well as the overlap of Aboriginal and multiculturalism issues, require research and development. This speak volumes about Banting and Kymlicka, as it places their work on a larger spectrum that will one day be surrounded by other impressive works that may compliment or challenge their findings. Canadian multiculturalism is completely different than what takes place in different countries. It goes without saying that not every picture can be painted with the same type of brush because the world is not full of the same picture that has a white washed idealized understanding. With that being said, the problems in other countries are not inherent to the multiculturalism picture in other countries.
My experiences have shown me that I should deny part of who I am and I want to fight against this. I believe that in order to practice social work and to adhere to the code of ethics of social work, I need to be genuine and authentic. I believe that incorporating an Aboriginal approach to social work into my holistic, anti-oppressive practice is one way of accomplishing this.
I am fortunate to have found a profession that I connect so strongly to. My experiences with stigmatisation and mental health, teamed with continued study will broaden and solidify my understanding of the interrelatedness of theory, values and ethical dimensions of social work practice.
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
Multiculturalism is the ethnic and cultural diversity that exists within a certain area. Different countries display various forms of multiculturalism. The most common form of multiculturalism is whereby a citizen of a certain country is born overseas, or of the parents of the individual is born overseas. English speaking countries have a lot of multiculturalism in them. Just like the United Kingdom, Australia has adopted multiculturalism as a national identity. My essay explores how Australia appreciates and accepts many different ethnicities and cultures.
Due to the increasing amount of conflict around the world such as the Syrian civil war, immigration and refugees have increased to unprecedented numbers not seen since World War II. The belief that social problems are created by immigration has created the perception that national identity, in nations like New Zealand, is threated resulting in increased crime rates and lack of job opportunities. The purpose of this literature review is to analyse the literature to see the perception of national identity being threatened is shared by New Zealanders by immigration.
Te Ahukaramū, Charles Royal. 'Hawaiki - The Significance Of Hawaiki', Te Ara - the Encyclopedia of New Zealand, updated 15-Nov-12 . Web. 29 Apr 2014
The Treaty of Waitangi is a very important document to New Zealand. It is an agreement that was drawn up by representatives of the British Crown and Maori Hapu and Iwi. It was first signed at the Bay of Islands on February 6th, 1840. There has been a lot of debate over the years about the translation of words between the English and Te Reo Maori versions of the text and the differences in the word meaning over the who languages. In this assignment I am going to cover the rights and responsibilities that the treaty contains and an explanation of the differences in wordings and I am also going to contextualise my understanding of the differences of wording against the Maori Worldview and the Declaration of Independence.
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.