Maori Mental Health & Addiction Wellbeing Framework

Midland Mental Health & Addiction

Taiahaha Taiahaha - Māori Mental Health & Addiction Wellbeing Framework

Prepared by Akatu Marsters

April 2020

FINAL Karakia

Nau mai ra e Let the call of the bellbird Kaha mai te wairua e Guide you, strengthening your spirit Ko te karanga o ngā Kōpara as we reach out to uphold and Ka whai atu e encourage you, welcoming you Kei roto ngā ringā I hāpaitia ra E te whānau e Nau mai ra He tāngata e

Kia mau te aroha If we pluck the root of the flax I ngā wa katoa where will the bellbird sing? Koenei te mahara an ageless reminder Ki a mau tonu e hold on to dignity of life (aro ha) Hutia te rito O te harakeke Ke hei te ko mako e kō? E kī mai He tāngata e

Acknowledgements Firstly, we would like to acknowledge Hine Moeke-Murray and the late Tau Moeke for the composition of the Midland Mental Health and Addiction (MH&A) waiata which has been published in this document as the “Karakia”. The Midland regional networks are forever grateful for the support and guidance provided by Tau over the years and we hope that through this “karakia” his memory will forever be connected to our region.

We are grateful to Nick Tupara for gifting us Taiahaha Taiahaha, a “Call to Action”. The use of the phrase tai...a....ha...ha is the tide of breath, the breath of IO, the breath of papa, the breath of wellbeing. This illustration reflects what whānau who participated in all the Midland wānanga view as “wellbeing”. See Appendix 1 for a full description of the illustration and meaning.

This document would not have been possible without the contribution of whānau and whānau lived experience gifting their time to provide information and views to support the development of Taiahaha Taiahaha – Māori Wellbeing Framework discussion document. We thank you for your generosity.

Finally, we thank our Midland MH&A Taiahaha Taiahaha steering group and supporting whānau who helped with the planning and leading out the facilitation of the wānanga. See Appendix 2 for a full list of the Midland MH&A Taiahaha Taiahaha steering group.

1 Table of Contents

Acknowledgements ...... 1 Purpose ...... 3 Format ...... 4 Self-Determination ...... 5 MISSION – THE WHY ...... 6 VISION – THE WHERE...... 7 VALUES – THE HOW ...... 7 ASPIRATIONS – THE GUIDE...... 7 Ko wai au? Identity ...... 8 Ngā Wāriu – Values ...... 9 Ngā Tauira – Role Models ...... 10 Kōrero Haumaru – Safe Talk and Safe Spaces...... 11 Māori Alcohol and Other Drugs ...... 13 Māori Workforce ...... 15 THE FRAMEWORK – The Outline ...... 17 Midland MH&A Five Core Equity Statements ...... 18 Māori Wellbeing Discussion...... 18 Appendix 1 – Taiahaha Taiahaha ...... 20 Appendix 2 – Taiahaha Taiahaha Project Steering Group Members ...... 22 Appendix 3 – Taiahaha Taiahaha Project Scope ...... 23 Appendix 4 – References ...... 29 Appendix 5 – Glossary ...... 30 Appendix 6 – Taiahaha Taiahaha by Rohe Participant List ...... 35 Appendix 7 – Taiahaha Taiahaha Wānanga Programme ...... 36 Appendix 8 – Taiahaha Taiahaha Consultation Survey ...... 37

Disclaimer This paper relies on the information provided and views expressed by key stakeholders. Care has been taken in gathering and presenting the information herein to ensure accuracy, however no warranty is given that the information supplied is free from error or omission.

2 FINAL Purpose

Kia tika te mau o te aho tāhuhu hei whāngai ko te piko o te māhuri tērā te tipu o te rākau kia uhi wero kia uhi taia mo ngā mokopuna e whai ake nei…. Haumi e hui e taiki e.

1. Ensure the fibre that weaves the pathway is strong; set flawlessly to shape and determine future directions for the health and wellbeing of our children 2. Navigating new potential to ensure equity for Māori through strategic alignment underpinned by Mātauranga Māori

The purpose of Taiahaha Taiahaha is to articulate the aspirations of Māori to ensure succession, continuous transmission, development and prosperity through a Māori wellbeing framework. Taiahaha Taiahaha recognises that all generations are part of a continuum; that we inherit our world from our ancestors, and we hold it sacredly in trust for our future generations.

A project scope (See Appendix 3) was developed by the project steering group and the following objectives were identified:

1. An overarching Māori Wellbeing Framework 2. Structures to access and provide resourcing – evidence for direction 3. Achieve equity for Māori in health and wellness 4. Understanding of equity for Māori by Māori 5. A solutions focused approach rather than deficit focused 6. Strategic direction to Ministry of Health for Midland that is underpinned by ngā whakaaturanga Māori

This document explores how we propose to nurture and care for the taonga of our ancestors, how we enjoy and relate to those taonga in our lifetime, and how we protect and pass those taonga on to our mokopuna in a state that is physically and spiritually healthy, culturally rich, politically secure and in a condition that will provide abundantly and sustainably for their total wellbeing, for their oranga.

The whakatauaki in the opening korero of this document provides the rationale. These two whakatauaki provide the dimensional guidance for both the physical and wairua that we need to sustain us throughout our life and the life – time(s) of others to follow; held at the forefront of all our being:

He kākano ahau I ruia mai I Rangiātea I am the seed of chiefs sewn and formed in the heavens of Rangiātea and I will never be lost.

E tipu e rea mō ngā rā o tō ao Grow and mature according to the needs of your time Ko tō ringa ki ngā rakau a te Pākeha hei ara mō Master modern skills for your physical to tinana wellbeing Ko to ngākau ki ngā taonga ō tīpuna Māori Cherish your ancestral culture for your dignity. hei tikitiki mō tō māhunga Ko tō wairua ki tō Atua nāna nei ngā mea katoa. Have faith in your architect who is the author of all things.

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This document endeavors to:

• Understand the clear aspirations of Māori mental health and addiction wellbeing • Encourage and enable whanaungatanga for Māori by Māori in guiding the future of the Midland region • Provide Midland DHB districts with an overarching wellbeing framework to assist in local approaches that develop and build sustainable services and community options • Exercise rights of self-determination through the Midland Māori Wellbeing Framework • Honour the implementation of the rights of Māori health, wellbeing and aspirations as protected by Te Tiriti o Waitangi (and acknowledged within the United Nations Declaration of the Rights of Indigenous Peoples, to which New Zealand has been a party since their endorsement of the Declaration in 2010)

Taiahaha Taiahaha was guided by: • Midland MH&A Regional Planning Day Report, 2019 • He Ara Oranga: Report of the Government Inquiry into Mental Health, 2018 • Midland Māori Mini-conference – Recognising Whānau Ora and CAMHS Mental Health, 2012 • Midland Māori Summit – Hei Wero, Hei Taniwha, 2014 • Midland Family Whānau Summit – An Unskilled Workforce…Yeah Right!, 2013 • Midland Family Whānau Competency Framework, 2014

See Appendix 4 for References.

Format

Taiahaha Taiahaha is a little different from your standard Model of Care – so its format is also a little different. A glossary of specific Māori words and terms used has been included in Appendix 5.

Midland is represented by dynamic tribal groups within the five DHB catchments with statistics, particularly for Māori being poor. To that end a Steering Group (See Appendix 2) was established to develop thinking on how to best canvass participants to ensure the voices of whānau Māori were captured. Taiahaha Taiahaha is tailored to the vision/kaupapa of Māori, rangatahi and whānau outcomes, because the Steering Group believes if we get it right for Māori, we will get it right for all.

On the 02 October 2019, a Wānanga Māori was held in Rotorua. It was attended by 48 whānau from Bay of Plenty, Lakes, Tairāwhiti, Taranaki and Waikato including includes facilitators. The wānanga was facilitated by members of the Taiahaha Taiahaha Steering Group and those identified in the sector to support facilitation. See Appendix 6 for the Attendee numbers by each rohe.

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The Māori Wānanga utilised a focus group methodology, supported by Café style workstations which each group rotated around throughout the day. The workstations topics were: • Ko wai au – Identity • Ngā Wāriu – Values • Ngā Tauira – Role Models • Kōrero Haumaru – Safe talk • Alcohol and Other Drugs

What else makes Taiahaha Taiahaha a little different is it is designed to be implemented. It is not designed to be read and put on a shelf to gather dust but to inform readers on what and how Māori services should be designed at a local community level.

In summary, Taiahaha Taiahaha is aspirational and provides a Māori world view of what is important to Māori in the Midlands Region.

Self-Determination

Self-determination is important to whānau1 to live, evolve and exist with purpose and wellbeing free from external compulsion. To exercise one’s choice. To walk my own path.

Article 1 of The Charter of the United Nations2 states that all peoples are entitled to self- determination.

The International Covenant on Civil and Political Rights, and the International Covenant on Economic, Social and Cultural Rights (both core international human rights documents) recognise that all peoples have the right to self-determination and that by virtue of that right freely establish their political condition and provide at the same time for their economic, social and cultural development. (Common Article 1 across both Covenants3)

Why Self Determination? Self-determination is the legally and politically recognised terminology for what Māori call, mana motuhake. Taiahaha Taiahaha is based on the premise that seeking, securing and exercising self-determination is important, necessary and fundamental to Māori. Self-determination is not a destination; it is a state of being. It is measurable in both its presence and its absence.

Absence of self-determination can be seen in situations where people and individuals are restricted from, or unable, to make decisions, and freely determine for themselves their position or their condition.

1 The term “Whānau” is used to describe family as well as people with lived experience, including whaiora, clients, peers and/or those affected by other’s MH&A. Whānau do not have to be blood relatives and may include friends, partners, significant others and/or blood relatives. 2 https://www.un.org/securitycouncil/content/purposes-and-principles-un-chapter-i-un-charter 3 https://www.ohchr.org/en/professionalinterest/pages/ccpr.aspx

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Self-determination is a foundational right, giving rise to and providing the platform for, other fundamental rights. Self-determination is also referred to as sovereignty, tino rangatiratanga, and mana, it is a right upon which all others rest. For indigenous peoples it represents restoration to our sovereign selves, a return to the proper (and divine) pathway for our lives.

Te Tiriti o Waitangi Te Tiriti o Waitangi is important as it is a sacred pact entered into between our tupuna (ancestors) and the British Crown on 6 February 1840.

Most community organisations are constituted under Pākehā law and are required to fit within Pākehā structures. This creates tensions for community organisations engaging with Te Tiriti, and particularly for Māori working within these structures, and for hapū/iwi and Māori organisations that work for, and with, Māori but are accountable to the government in terms of law.

Embracing Te Tiriti is about a voyage and engaging in a process of change at both the organisational and personal level. It requires openness and a willingness to operate differently.

A Tiriti voyage is shaped by relationships, which means that both the route and the specific destination may change as relationships evolve. Embracing this relational change asks that we be open to the unknown. Working with the unknown creates uncertainty and can feel both exciting and scary. It requires courage. It is therefore imperative that planners and funders, organisations and teams working with whānau understand the intent of the relationship of Te Tiriti in the work environment.

So, we need to be flexible and reflective in order to chart a sound course to our destination. In order to inform that direction, both at preparatory stages and throughout the journey, consider where you are currently positioned, why you are there, and what conditions are influencing your voyage. Conditions may include internal factors, such as your organisational capacity and relationships, and external factors such as constitutional issues, hapū/iwi relationships and relationships with government or funders.

For whānau, embracing the ambiguity that comes with relational work is critical, as is working to build trust with those that we engage with on the journey.

MISSION – THE WHY “Mo ngā mokopuna e whai ake nei” For our mokopuna that follow

This document explores how we propose to nurture and care for the taonga of our ancestors, how we enjoy and relate to those taonga in our lifetimes, and how we pass those taonga on to our mokopuna in a state that is physically and spiritually healthy, culturally rich, politically secure and in a condition that will provide abundantly and sustainably for their total wellbeing, for their oranga.

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VISION – THE WHERE Marae, Pā and community linked services featuring community development and well- resourced training incorporating diverse mana affirming services led by tikanga tuku iho and informed by mātauranga Māori

Māori are over-represented in prevalence data relating to poor health and social outcomes across the age spectrum. From this data it is clear the current systems and service delivery are failing Māori.

This project will ensure that good information is provided to support planning that meets the needs of all in the Midland region.

The vision for the Taiahaha Taiahaha: Māori Wellbeing Framework is to “Reinstate and exercise our autonomy and incorporate our cultural practices”. Our task is to realise this moemoea for our future generations. VALUES – THE HOW The following values were applied to this project: 1. What works for Māori works for all 2. Develop and build specific equity measures and outcomes into all services 3. Māori led design that is reinforced and supported by relevant stakeholders 4. Solution focused rather than deficit focused

ASPIRATIONS – THE GUIDE To ensure all Midland districts were represented at the Taiahaha Taiahaha Wānanga, invitations to register attendance were distributed by the steering group to whānau in each of their areas to register as a participant. The outline of the programme for the event can be found in Appendix_7.

The Māori Wānanga utilised a focus group methodology, supported by Café style workstations which each group rotated around throughout the day. The workstations topics were: 1. Ko wai au – Identity 2. Ngā Wāriu – Values 3. Ngā Tauira – Role Models 4. Kōrero Haumaru – Safe talk 5. Alcohol and Other Drugs

The feedback captured from each of the workstations have been incorporated in the framework. Summarised Whānau feedback on each of the workstation topics is presented below along with the workforce challenges “Our WERO” that need to be addressed.

7 FINAL Ko wai au? Identity “Proud to be me, proud of my culture. Let me be me, who I am matters, allow me to be heard. Walk where I walk, talk what I talk, hear what I am saying. Strength in knowing who I am. Normalise the beauty of Māori in me. We are individuals, do not categorise us.”

E kore au e ngaro he kākano i ruia mai i Rangiātea To see my ancestors alive in me.

This workstation primarily focused on feedback provided by Te Piko o te Māhuri – Youth Wānanga and Te Aho Tāhuhu – Whānau & Lived Experience to provide a Māori equity lens to Identity, Connection and Belonging. The common themes from each rōpū is combined in the feedback below:

Identity • Ko au ko koe, Ko koe ko au. I come from a line of chiefs • My identity comes from vast past experiences. Courage to be whoever I am and strength in knowing who I am • Knowing who I am and where I come from, home is where I am accepted not necessarily where I was born or raised • I AM – rangatira, whānau, hapū, iwi • Whaka wairua – make sure our words are felt from lived experience not just words

Connection • Ira Atua, Ira Tangata, Whānau • Wairua, mauri, tapu, whakapapa – ability to stand tall, weaving together, me, we, us – whakawhanaungatanga – relationship, my marae, tūpuna, iwi, whakapapa, whānau, trust in someone close. My link to everyone & everything, my connection to my tūrangawaewae, a child of the universe, my toto runs HOT • To weave the whānau, whakapapa, the land, connectedness • Feeling safe & comfortable with whomever I connect with, develop safe and meaningful relationships • Known in your community, tika / pono must be authentic relationships – authenticity, healthy & positive relationships • I trust and communicate better with people that are similar to me • Karakia – be specific, tūpuna – if they were here what would they say to you “IF HERE”

Belonging • Kotahitanga kia ia āno me tōna ake ao, whanaungatanga – relationships important • To be loved and included in whānau events, manaakitanga. Safe space – whānau, aroha, trust, belonging, provide a safe and welcoming space for me to belong in • Freedom to express their beliefs about belonging, accept me for who I am

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• Mana, loved, pono / tika – trusting and knowing. Arohatanga, unconditional love • Elder guidance, kuia / koroua, mum and dad, being whānau, hapū and iwi • Tūrangawaewae kore noa! Mana whenua, kāinga tuku iho, hau kāinga

Our WERO is to: • Create spaces where whānau feel they belong, are accepted and have positive role models surrounding them • Create spaces that are culturally appropriate, that values where whānau are in their cultural journey • Create a safe space where whānau are welcomed, feel wanted and not judged. A space that welcomes whānau, hapū and iwi to journey together.

Ngā Wāriu – Values Based on “ngā tikanga o tuku iho” Valuing our expertise, value Māori expertise, valuing our knowledge and practices Whānau, hapū & iwi evident with their values interwoven Equal rights, strong Māori leadership, high trust relationships – let us do what we do and trust we achieve outcomes Mana tangata, to be heard, to be listened to, mana mokopuna, mana whenua

This café workstation primarily focused on Values; feedback placed under eleven common points:

• Tikanga – What guides us. Delivery – live and breathe tikanga. Marae based services, based upon ngā tikanga o tuku iho • Mātauranga Māori – heavily important. Mana affirming services, taonga tuku iho, value our practices. Services based on mātauranga Māori • Mana Motuhake – Retain our autonomy for all, for everything • Tino Rangatiratanga – We determine our own pathway, self-dependent – funding models need changing. Community led services / marae • Rangatiratanga – Strong Māori leadership to get what we want. High trust relationships – let us do what we do and trust we will achieve our outcomes • Kaitiakitanga – Guidance, sharing of Māori networks. Marae, Pā and Community orientated services that include community development & trainings that are resourced • Rongoā – Tohunga, Māori approach, cultural practices. Mirimiri, romiromi - healings • Mana Tangata – To be heard, to be listened to, mana mokopuna, mana whenua, mana whānau • Services for everything – Māori based services for all. Diverse services are incorporated that are Māori led. Creating multiple pathways, incorporate our cultural practices • Valuing our Expertise – Recognising Tohunga & Artist as scholars. Honouring the wisdom of our mātauranga. Services led by Māori practitioners. Valuing our knowledge and practices and identifying our community strengths • Equity – Equal rights. Be on the same playing field, remove the barrier so all can see. Equitable sharing of resources. Balance 50/50 not 80/20

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Our WERO is to: • Respect the approaches that are Te Ao Māori • Honour the place of our whānau • Respect whānau while we journey with you • Value our chosen paths of engagement with Māori practitioners, tohunga & artists • Be honest and truthful with whānau • Build trust and loyalty with whānau • Communicate with whānau not at whānau • Deliver services with equity • Listen…whakarongo

Ngā Tauira – Role Models “Te Ao Māori is the roles, whānau give us our identity, shape and mold me, Mokopuna / tamariki taking care of their koro and/or nan, instead of the other way around, Wairuatanga (someone who can engage & connect on a spiritual level)

This café workstation primarily focused on Role Models to be embedded across all levels of the workforce. Roles Models are not limited to people but more so aspirations of behaviours, attitudes and values.

Traditional Māori beliefs and values: • Reinstate marae life, rangatira, whānau, hapū, iwi • Tuakana / teina – lead teina into the future • Koroua & kuia – Kaumātua • Whakawhanaungatanga • Mana motuhake, colonisation vs tino rangatiratanga (reinforce tino rangatiratanga) • Healing – oranga, rongoā, whitiwhiti, kōrero, foster oranga whānau hauora

Whānau voice: • Hear us, whānau peer workforce • Whānau leadership • Whānau ora workers • Reconnect the whānau, hapū & iwi through whakapapa • Brave, being present and supporting whānau • Tools not pills, go to the people / whānau and wānanga with them • In the abundance of water, the fool is thirsty

Kia Kotahi: • E tū kahikatea: we are one together, strong as one • Sharing, learning, awhi, peace to self, self esteem • Reconnect the whānau, hapū & iwi • Nurture parents and tamariki at the same time • Unconditional love, change makers

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Walk alongside us in our space: • Nothing for me without me, guidance, embrace uncomfortable spaces, leadership, hope, passion, empathy • Being strength for me when I am weak, show me, listening to my voice • Know I am somebody, stand with me – beside me • Learning their experience • Empower, tika, pono, aroha – someone who has these values and practices these • Korowai manaakitanga with healthy patu when I need it, instilling hope

Rangatiratanga: • Rangatira – influential leader • Kanohi kitea – seen around the community • Nelson Mandela • Mike King • “Get up stand up – Bob Marley” • Tangata rongonui – local leaders • Mana wahine, mana tane, mana motuhake • Brave, passionate • He hoa haere nānā ano hei tipako (qualities) • Mātauranga Māori – someone who has the knowledge and shares willingly

Our WERO is to: • Provide people who whānau can connect with, in places that whānau connect to • Enrich spaces that inspire us to be the best we can and grow • Enhance spaces that nurture and give unconditional love

Kōrero Haumaru – Safe Talk and Safe Spaces Aroha – being straight up talk not fluffy. Suicide – cutting of whakapapa. Wairua kōrero. Safe whānau kōrero – where even gangs can talk to each other on a whānau level Whaka-rongo mai, Safe kōrero – on all levels. Healing places – nature, animals etc Manaaki – setting the scene, whakatau, is their mamae being acknowledged properly.

This café workstation primarily focused on Safe Talk, Safe Places with emphasis put on looking at “equity” statements.

The issue of suicides, family harm and abuse are seldom talked about and have long standing impacts on whānau. The participants responded to two questions relating to this workstation, however based on feedback received an additional section was included with general feedback.

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Who are the people we want to talk with? • Strong leadership • An expert, not tohu • Lived experience and living • By Māori for Māori • For rangatahi – pākeke, whānau: at all levels • Go back to Tohunga – rongoā Māori • Acknowledge our tohunga, nanny, papa as equal to mainstream • Be compassionate, organisation do not always allow us to work in this way • Listen to our youth, our whānau • Safe whānau kōrero - where even gangs can talk to each other on a whānau level. • Hear what is being said

What does healing look like for whānau? • Hold true to traditions • Manaaki – setting the scene, whakatau, is their mamae being acknowledged properly • Safe environment – safe talk marae, ngahere • Connecting whānau back to their roots • Ease of access, home visits, constraints, build trust • Allow us to use words we choose • Music – takes us on a journey, opens up the wairua • Colour – takes back to memories • Do not tell me show me • Having control of own planning/ resources progress • Communication with no constraints – more time to kōrero • Reinforce building relationship within family • Nurturing engagement • Aroha – being straight up talk not fluffy • Good communication

The following are generic comments from whānau regarding this topic: • One stop shop - all services in one area • Safe environment • Better access, better service – break the barriers with a cup of tea • Systems need to be equitable for Māori • Online, electronic space – how do we set this up as safe places? • Stop overseas input, Dr’s and clinical physiologist • Māori faces in Māori places. Marae based programs. • Trust activities that are receptive, oral, observation • Health and social program in schools for prevention and early inventions. • Funding to all services – support people do after hours visits • Grassroots people have knowledge, work out of the 9-5 timeframe • Age appropriate service response • Self-help work, 24-hour services – text, advertising, are you ok • One number for services for all areas • Whānau peer support according to request

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Our WERO is to:

• Enable and ensure that Māori can stand in their Mana Motuhake exercising self- determination without barriers to developing appropriate models of care based on tikanga and kawa • Develop and support a range of options that allow whānau to choose the right place for them • Support the development of bespoke services that embed Māori methodologies and tikanga best practice. Eg. Te Kūwatawata • Increase whānau capacity for self-reliance and resilience

Māori Alcohol and Other Drugs Right counsellor help (very important) Māori communities served by Iwi Māori Longer counselling sessions – more than one hour

This café workstation focused on feedback from Alcohol and Other Drugs, key themes were “Te Ao Māori, knowledge, communication and being relatable.

Describing the attributes of a person they would prefer working with on their journey is discussed in the Workforce section.

Te Ao Māori People who have the skill to whakapapa to • Whanaungatanga whānau and mamae and look beneath the • Tohungatanga addiction use. • Whakapapa Kaupapa Māori reverberations, service with Māori in the front line to see whānau and walk • Whakamana alongside them • Make things tika before clinical • Mihimihi • Rongoā

Te Ao Māori denotes a Māori world, a way of life and community linking an individual to whānau, whānau to hapū and hapū to iwi through whakapapa – we are a tribal people. We are a spiritual and cultural people, have a sacred connection to our environment and have an intergenerational commitment to each other, to our ancestors and to our mokopuna to ensure these institutions continue to nurture us

Knowledge • Mātauranga Māori More education for Māori by Māori • Mātauranga AOD Nurturing rangatahi, mokopuna • Wānanga Hauora Mā te korero, ka mōhio, ma te mōhio, ka mārama

• Myths and fact werohia • Life experiences • Education

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Traditional knowledge systems link each generation with its past, and with its future. This is the inter-generational code that carries with it our knowledge of our world, the purpose of our being and the parameters for our behaviours. It is the glue that holds our people together especially in times of crisis. It is the application of our traditional knowledge that makes us resilient and uniquely Māori. Listen to my korero - whakarongo Communication Hear me, look at me do not judge me, • Listen beware let me fall, pick me up, awhi me, • Open and transparent love me • Kōrero terminology / languaging Rangatahi talking with other rangatahi • Straight forward talking / pono kōrero about addiction • Pikitia / art

Exchanging of information is imperative for effective communication between people, however “listening” is the key. Listen to my kōrero – whakarongo. Meaningful engagement to build relationship and trust: “Longer counselling sessions – more than an hour, ma te kōrero, ka mōhio, ma te mōhio, ka mārama.” Communication is not just verbal but comes in many methods through body language, written, whakairo, tukutuku and pictorial to name a few – this can be more valuable than the spoken word.

Relatable Lived experience success • Communication Non-Māori workers understanding of • Whānau orientated kaupapa Māori • Role models Current – up to speed with young • Peer support generation. People who are up to date with • Options this generation and is passionate, shows • Welcoming empathy

Some of the feedback from participants states: “Everybody is born noa, value and respect, each has mana and status. It is about providing a space that feels welcoming, understands whakamā, and access is whānau orientated to make sure the essence of wellbeing is felt. Focus on the positive, nurturing rangatahi and mokopuna, a service to support whānau. Peer support and role models, values-based framework treating each other as rangatira with equity.”

Our WERO is to: • Treat whānau the way you want to be treated • Listen to the kōrero, be more responsive to whānau for effective engagement • Ensure our whānau and mokopuna are nurtured by providing education • Ensure that empathy and compassion are drivers to understanding the whole whānau, regardless of intergenerational difference

14 FINAL Māori Workforce “Ma te kōrero, ka mōhio, ma te mōhio, ka mārama” Pathways / cross-sectoral investment in Mātauranga Māori” “Whānau want professional & kaupapa services that are sensitive to their needs”

The system needs to be driven by values. We need to support the development of co-skilled, co-blended, co-located people to service the need of their community, where the knowledge and understanding of mātauranga Māori is at the forefront.

We need to build a whānau-led workforce. The workforce needs to be based in the philosophy of Te Ao Māori and be Whānau centric.

Positive Characteristics • Community led services (where they are present) • Sharing of Māori networks • Rongoā (and components under it) all works well • Celebrate Māori all day every day • Pou kōrero – spokesperson for whānau seeking help like a champion to liaise. This person needs to hold tikanga, or local mana and be available for people • Manaaki – setting the scene, whakatau, is their mamae being acknowledged properly • Grass-root people who have local knowledge – work out of the 9-5 timeframe • Peer Support – walking with me (in pockets)

Areas for Improvement • We are not currently applying equity at all – equity as a value, equity as a practice, and, equity as the forerunner to ensure appropriate service provision: it’s not about a personal moral code it’s about valuing and respecting that each person, each whānau are different • The initiatives that are working well, are only working well in some places – there are many inconsistencies. And there is a disconnection • Māori whakaaro has come through the role model section, but there is disconnection • “Nothing for me, without me” – is not being done well. How do we marry it up? How do we connect it up so that it is going out and across the sector? • Clinical settings – judgement, whānau are not able to express their feelings, say what they want to say • Whānau Māori health workforce is not being done well • Tele-health is not helpful for remote areas, unless you can directly connect with an expert who knows their stuff • Mātauranga Māori is not across all services • Incorporation cultural practices • Offering choice

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Our WERO is to: • Deliberately align to He Ara Oranga by honouring and synthesising local, regional and national Mātauranga Māori knowledge info practice • Ensure that the implementation of the Māori Wellbeing Framework identifies mātauranga Māori expectations throughout the region. This creates pathways and access at a local level to utilise key components of the regional framework. Some of the key developmental areas are: o Scaling up outcome tools that measure whānau expectation o Increase lived and whānau experience as experts in the workforce o Pae Ora4 and its key components as depicted in He Korowai Oranga

4 https://www.health.govt.nz/our-work/populations/Māori-health/he-korowai-oranga/pae-ora-healthy-futures

16 THE FRAMEWORK – The Outline The Midland regional wellbeing framework depiction is of two Taiaha (spears) immersed in wai (water)

Taiaha 1 Taiaha 2

Tinana Matauri – Silhouette a. the framework for work and process sits like • Te wāhi ngaro, whānau are unique and as the framework that physically sits within a yet unknown, only whānau could know their wharenui, our most sacred structures journey and inform their space, irrespective b. our wharenui are supported by a framework of distress that is grounded around the poutokomanawa (central pillar), the heart of the wharenui Waha – Voice c. leads to whānau • strong and determined/protecting, supporting Awe • having a presence, being present, blooming Ringaringa • self-determining, ownership Taura Whiriwhiri • binding all connections together Wai – Water • collective outcomes/well being • fluid, connecting, soft, wai-rua, wai-ora, life,

life giving Upoko

• multiple options and approaches Bubbles • many sources of support • tihei mauri ora/life’s breathe, Hineahuone/earth maiden Arero • catching the light, hinatore/sparks of • tongue of your taiaha potential • articulating where and who can offer support • self-articulating A detailed transcript of Taiahaha Taiahaha can be found in Appendix 1.

17 Midland MH&A Five Core Equity Statements

The Midland Five Core Equity statements for mental health and addiction was derived from the overwhelming feedback from whānau.

1. Mana Motuhake – providing choice for whānau as determined by whānau and is accessible for ALL whānau regardless of circumstances. Mana Motuhake is evidence based and measured against the Articles of Te Tiriti o Waitangi. 2. Mo te Katoa (for everyone) - the right fit and connection for our whānau. Demonstrating tika, pono and aroha evidenced through naturally occurring action and assessment. 3. Matakite – flexible, adaptive, agile services that are close to the ground to whānau needs which includes and validates the natural intuitive ability of all to work alongside our whānau. 4. Tikanga and Kawa Based – is determined as a whānau knowing, grounded in indigenous collective ideology, informed by traditions of time and space. 5. Wairuatanga – heal the wairua; heal the whānau.

The Framework and Equity statements articulate the voices of Māori.

Māori Wellbeing Discussion Aspirations Wellbeing is improved through the targeting of dedicated resources to meet identified whānau needs and aspirations. Whānau will be supported to engage in activities that enhance their physical, emotional, mental and spiritual health. Whānau shared: • Whānau is important to us • Identity, connections and belonging is important to us • Whakapapa / heritage is important to us • Listen to us…. hear what we say • See us as us

Key Influences Taiahaha Taiahaha: Māori Wellbeing Framework provides detailed and relevant information about the current circumstances, needs and aspirations of Māori. We believe that the human resource potential of whānau is largely untapped which has resulted in Māori health and wellbeing status remaining low. The current way we provide services for Māori is failing them. For whānau relational wellbeing that encompasses spiritual, social, mental and physical health is essential. Whānau Māori and workforce need to be firmly in the center of any Māori development phase to ensure a sustainable future.

Our Challenge Going Forward The aspirations whānau identified in the Taiahaha Taiahaha – Māori Wellbeing Discussion Document requires us to invest significantly in building a workforce that can deliver these aspirations and demands a significant change in behaviour in the way we currently do things.

18 FINAL

Whakatōngia te aroha hai oranga mo te whānau, Whakatōngia te kohara kia awe ai te iwi

Plant the seed of love so that the whānau will survive, plant the seed of passion to give strength to iwi

19 Appendix 1 – Taiahaha Taiahaha

”Taiahaha Taiahaha” is a summoning of people: The first taiaha (prominent), is an outline of a taiaha and incorporates all aspects of a taiaha: the tinana (the body), the awe (feather plume), the taura (to hold the awe on), an upoko (the head) and an arero (the tongue).

The Arero in this case is made up of a figure, a silhouetted figure where we are not looking to define it but where we are looking to support that figure to find itself.

So, the whole concept comes together to reveal how we can help the figure to rediscover itself and so it stands in Matauri (silhouette).

To look in on oneself To recognise what has been To acknowledge what is to come To realise it is an undefined realm of potential being

The Upoko is in two parts that is suggesting support for that figure can come from various places and many angles. In terms of our 5 kupu, there are numerous aspects to this which, in all probability, there will be multiple alternatives that can help that figure to find itself. These include family, clinical support or whatever appropriate support there may be.

All of this is bound together to form one taiaha with a Taura that is holding an Awe - an “awe”, in terms that it is creating an obvious presence that relates to the “whakama” korero. This is something that is real and natural for people and there must be a showing of that, a revelation for us that the awe wraps around the Tinana which also has a void in it. That void comes down to create a Poutokomanawa figure at the bottom.

A poutokomanawa references that taonga in our wharenui that holds the whole framework of our whare up. The Tāhuhu, which runs and holds the mātauranga of that whare, has a poutokomanawa to hold it up. This then becomes the heart replicating that the heart of our thinking sits with that whānau (mana tangata - one of the kupu) to self-determine what their

20 FINAL treatment and support should look like and so it is targeted by them for them (mana Motuhake - another of the kupu).

Inside of that, the figure has a waha (a mouth) with the ability to articulate korero. The bubbles show the breath (articulation) and where it catches the rays of the sun, through the water, it creates little sparks of light (potential) as the figure begins to find itself. You could say that this is getting into the realm of “te ao wairua” – a sense of participation of them finding a resolve for themselves through all the assistance and support. Out of this grows their own taiaha, the second taiahaha, that provides a sense of empowerment and a sense of identity where they can grasp it and own it.

It sits in water that relates back to the fluid nature of how support should be e.g. when things are going well then you carry on with that but when they are not you change into other things, rediscover and set new pathways and goals. The difficulty around that is how tough it is for services to be fluid, but the whānau should always feel that there is sense of fluidity about finding themselves.

The whole thing is obviously around M.A.O.R.I. (one of the kupu), a Māori kaupapa. In terms of the appearance there is a sense of whakatau wairua, there is a balance and a sense of peace, a sense of grace, a sense of elegance that fits in there in terms of how we deal with wairua of our kaupapa.

21 FINAL Appendix 2 – Taiahaha Taiahaha Project Steering Group Members

Marita Ranclaud – Group Manager, Te Utuhina, Lakes Hingatu Thompson – Chief Executive, Manaaki Ora, Lakes Phyllis Tangitu – General Manager, Māori Health, Lakes Turaukawa Bartlett – Kaiwhakahononga, Careerforce, Waikato Aimee Bartlett – AOD Clinician – MANAvation, Waikato Laurie Hakiwai – Tumuaki, Te Awhi Whānau Charitable Trust, Waikato Linda McCulloch – Oranga Hinengaro Senior Team Leader, Tui Ora, Taranaki Warren Nicholls – Ngaruahine Health, Taranaki Hine Moeke-Murray – Chief Executive, Te Kupenga Net, Tairāwhiti Stacey Porter – Māori Advisor, Werry Workforce Whāraurau, National Terry Huriwai – Kaiwhakahaere, Te Hau Mārire, Te Rau Ora, National Eseta Nonu-Reid – Regional Director, MH&A and Project Sponsor, HealthShare Ltd Akatu Marsters – Regional Business Support Coordinator, MH&A, HealthShare Ltd

22 FINAL Appendix 3 – Taiahaha Taiahaha Project Scope

Project Title Taiahaha Taiahaha - Māori Wellbeing Framework Project Prepared by Māori Wellbeing Framework Steering Group: Phyllis Tangitu, Hine Moeke-Murray, Turaukawa Bartlett, Aimee Bartlett, Stacey Porter, Terry Huriwai, Hingatu Thompson, Linda McCulloch, Laurie Hakiwai, Eseta Nonu-Reid, Akatu Marsters Date 04 September 2019 Version FINAL

Project Statement

Objectives The project will provide: 1. An overarching Māori Wellbeing Framework 2. Structures to access and provide resourcing – evidence for direction 3. Achieve equity for Māori in health and wellness 4. Understanding of equity for Māori by Māori 5. A solutions focused approach rather than deficit focused 6. Strategic direction to Ministry of Health for Midland that is underpinned by nga whakaaturanga Māori

Strategic The project will be guided by: Accountability • He Ara Oranga: Report of the Government Inquiry into Mental Health, 2018

• Midland Māori Mini-conference – Recognising Whānau Ora and CAMHS Mental Health,

2012 • Midland Māori Summit – Hei Wero, Hei Taniwha, 2014 • Midland Family Whānau Summit – An Unskilled Workforce…Yeah Right!, 2013

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• Midland Family Whānau Competency Framework, 2014

Background In 2014 the Midland region held a two-day Māori Summit, “Hei Wero, Hei Taniwha” The Summit highlighted the innovation occurring across the Midland region with an opportunity for Māori to network. The Māori Summit evaluation report was released to the regional networks and published on the Midland MH&A website.

In 2013 a Midland Family Whānau Competency Framework was developed gathering robust information and feedback from the five Midland DHB areas. Two Māori specific consultation hui led by Hine Moeke-Murray occurred in Taranaki and Tairāwhiti to develop Māori for Māori competencies. A draft competency document was developed from the consultation feedback and was placed on the programme for final consultation at the October 2013 Whānau Summit “An Unskilled Workforce…..Yeah Right!”

As part of determining a way forward following the He Ara Oranga report a Steering Group was formed with representatives from each DHB area invited to participate. Further to this Werry Workforce Whāraurau and Te Rau Ora was invited as the Workforce Centers focusing on the wellbeing of Māori and tamariki across the continuum.

This project will affirm the Youth, Addiction and Whānau Wānanga in solidifying the identified values, aspirations, principles and intentions to ensure an equity lens is captured for Māori across the generations.

Approach The approach will include the following processes: • Initial wānanga to be held in Rotorua for Māori by Māori • Report developed from wānanga outcomes • Report is consulted at a local level to test key findings and relevance • Final “Taiahaha Taiahaha” document is endorsed by the regional networks and Clinical Governance.

The project will • Canvassing Māori and the Māori workforce from across the Midland region include • Ensuring Education, Justice, Police, Primary, Corrections and MSD participate in the development of “Taiahaha Taiahaha” at the local consultation round.

The project will not • Those from outside the Midland region. include

Completion Criteria The project will be completed once the project report has been signed off by the Project Sponsor, the MR Clinical Governance Network and MR Portfolio Managers Network.

Internal • Project Sponsor, Eseta Nonu-Reid Stakeholders • Midland MH&A Clinical Governance Network • Midland Region Portfolio Managers Group

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External The Midland region has a number of existing regional groups representing key stakeholders who Stakeholders will be consulted as part of the project: • Te Huinga o Nga Pou Hauora Network, Māori Leadership • Nga Kōpara o te Rito, Whānau Network (includes lived experience experts) • Workforce Leadership Network • Addiction Leadership Network • Midland Iwi Governance Group • Education • MSD • Correction • Justice • Primary • Others as identified during the process

Implications for • Failure to meet Māori aspirations expressed in the He Ara Oranga review Māori • Equity for Māori will not be realised if we continue to retrofit the current western models of practice • Māori are over-represented in prevalence data and as service users. It is clear current delivery of services is failing Māori. This project will ensure that robust information is provided to support planning to meet the needs of Māori in the Midland region utilising the pockets of innovation that is currently occurring.

IM Implications The regional network meetings, email and Midland website will be utilised to convey information about the project to the sector.

Resources and The project will be led by the Project Lead: Akatu Marsters Project Structure

Key milestones and Date Deliverable timeline July 2019 Project Lead Identified August 2019 Project scope drafted September 2019 Project scope signed off by Project Sponsor, Clinical Governance and the regional Portfolio Managers Group October 2019 Stakeholder consultation and data gathering October 2019 Draft report completed October 2019 Draft report consulted and feedback with district key stakeholders October 2019 Report amended based on feedback November 2019 Final report to regional networks and Clinical Governance for approval November 2019 Final report published and sent to the MoH Monthly Progress reports to Project Sponsor

25 FINAL

Project Other projects or initiatives that this project relates to and key contact people that provide relationships and liaison: linkages Project Contact Whānau Wellbeing Framework Belinda Walker Youth Wellbeing Framework Eseta Nonu-Reid Addiction Wellbeing Framework Steve Neale

Financial Summary Budget (one-off costs) Costing Activity Indicative Costs Project Costs $11,000.00 Disbursement $ 2,000.00 Contingency $ 5,000.00 TOTAL $18,000.00

Ongoing cost: Nil Cost Savings: By undertaking this regional project it reduces the cost for individual DHBs

Risk management Risks associated with the project. Risk Mitigation . 1. Delays in receiving information from the • Build sufficient time into project plan or various information sources – High renegotiate timeframes with project 2. Resistance to the project being undertaken sponsor - Medium • Discuss this with the Project Sponsor, and use regional networks to support the project

Risks the region is exposed to if the project does not proceed. • Each DHB area will be required to do this piece of work in order to secure new funding • This project provides regional over-arching guidance for local implementation. This will ensure an integrated approach that involves all services in the continuum of care which will reduce the risk of uncoordinated proposals that sits outside the Wellbeing Frameworks • This project will ensure Māori voices are heard in the planning, framing and implementation of what works well.

Quality Quality will be facilitated through • Monthly project reports for the regional Networks • Monthly teleconferences with Project Steering Group

26 FINAL

Using and Doing Project Advantages (Benefits & Rewards) Disadvantages (Cost & Risk) Opportunities and benefits • Māori satisfaction of current services • $18,000 for project that is not value for money • Services based on needs of Māori – • Failing to engage wider community Frameworks that are fit for purpose • Receiving information and doing nothing with it – accountability • Opportunity to restart in Māori space led • Project creep by Māori voices • Accountability to communities being • Status quo – nothing changes. served • Remove silos for the wellbeing of Māori through integration, building and strengthening alliances (intersectionality & cross sectorial) ensuring an all of Māori approach • Aligning with national strategies e.g. He Ara Oranga etc.

Not Using and Not Doing Advantages (Benefits & Rewards) Disadvantages (Cost & Risk)

• Save money • Nothing changes • Nothing changes – status quo • Māori voices not being heard • Avoid conflict, no consultation required • Deficit statistics for Māori continue to increase • Māori continues to think services are complacent and ineffectual

The following assumptions have been made: Assumptions • That all DHB rohe will participate in this piece of work • That the information is correct.

Constraints • No constraints identified, deficit statistics for Māori continue to increase.

Communication • Draft Project Scope will be consulted with each of the relevant regional network chairs Plan • Monthly project reports will be circulated to each regional network • Midland website will be fully utilised • Midland MH&A Newsletters will have progress articles • Final report will be published once signed off by Clinical Governance

27 FINAL

Sign-off (signatures required 06 September 2019 Project Lead: Akatu Marsters Date

06 September 2019 Project Sponsor: Eseta Nonu-Reid Date

Clinical Governance Chair: Dr Sharat Shetty Date

16 September 2019 GMs Māori Health Lead: Phyllis Tangitu Date

28 FINAL Appendix 4 – References

• Ministry of Health. 2018. He Ara Oranga: Report of the Government Inquiry into Mental Health. Wellington.

• Nonu-Reid E. 2014. Midland 2013 Youth Summit Evaluation Report. Midland Regional Mental Health & Addiction Network.

• Nonu-Reid E. 2014. Midland Māori Summit – Hei Wero, Hei Taniwha

• Nonu-Reid E. 2013. Midland Family Whānau Summit – An Unskilled Workforce…Yeah Right!

• Nonu-Reid E. 2012. Midland Māori Mini Conference – Recognising Whānau Ora & CAMHS Mental Health

29 FINAL Appendix 5 – Glossary Te Reo Māori Term English Terminology Literally the tongue; The Arero of the Taiaha represents the Arero articulation of where and who can offer support; Self- articulating; Sincerity; compassion; giving and receiving love and mutual Aroha respect; He aroha e whakatō, he aroha e puta mai. Supernatural being, an ancestor with continuing influence, deity, ghost, object of superstitious regard. Many Māori trace their ancestry from atua in their whakapapa and they Atua are regarded as ancestors with influence over particular domains. These atua also were a way of rationalising and perceiving the world. Normally invisible, atua may have visible representations. Awe Having a presence, being present, blooming Awhi To embrace, support, hug and or cherish E tū kahikatea Stand together like the kahikatea grove Hapū A kinship group, sub-Tribe Hau kāinga Home, home people Haumi e hui e tāiki e United and ready to progress the purpose He hoa haere nānā ano hei A companion chosen by the subject themselves tipako Hīnātore Glimmer of light, enlightened The first woman. Her name means the female element who Hineahuone comes from the soil Io Architect of all things Ira Atua Supernatural element, immortality Ira Tangata Human element, mortality Iwi Tribal alliance, nation, people, society Kaitiakitanga Guardianship Kanohi kitea Known or familiar face Ritual (e.g. chant, prayer) to facilitate safe transition between Karakia spaces Kaupapa Strategy, philosophy Kaumātua Elder (not gender specific) Protocol eg. the procedures of the marae and wharenui, Kawa those related to formal activities such as pōhiri, speeches and mihimihi Kia kaha Be strong, keep going Kia kotahi Be united as one Ko au ko koe, Ko koe ko au I am you, You are me

30 FINAL

Te Reo Māori Term English Terminology Kōrero To speak; Narrative Kōrero Haumaru Safe Talk Koroua Male Elder Korowai Cloak ornamented with black twisted tags or thrums Kuia Female Elder Mamae Hurt, ache, pain Authority, agency, control, influence particularly derived from atua, whakapapa, whenua and or people’s deeds. This concept cannot be understood without understanding the intertwining concepts of mauri, tapu, wairua as well as the Mana creation traditions. Man is the agent, never the source of mana. Everyone has mana and Māori individually and collectively were traditionally careful to ensure that their behaviour and actions maintained that mana. Manaaki To affirm and protect mana, in support and care for others Manaakitanga Hospitality, kindness, blessing Autonomy – providing choice for whānau as determined by Mana Motuhake whānau and is accessible for ALL whānau regardless of circumstances Mana Tāne Male agency, roles and responsibilities Mana Tangata Human Rights and Needs, mana of people Mana Wahine Female agency, roles and responsibilities Human Authority and Technological interaction with natural Mana whenua resources, land or territory Māori knowledge - the body of knowledge originating from Mātauranga Māori Māori ancestors, including the Māori world view and perspectives, Māori creativity and cultural practices Matauri Silhouette Meeting place especially the courtyard in front of meeting Marae house Matakite Prophetic, visionary, predictive, prophetical Mauri Life principal From communication comes knowledge, from knowledge Ma te kōrero, ka mōhio, mā comes understanding, from understanding comes wisdom te mōhio, ka mārama that informs wellbeing Mihimihi To greet, pay tribute Mokopuna Grandchild; Reflection of previous generations Mo te Katoa For everyone Fibre extracted from harakeke (flax). A term used in Muka metaphor to imply bonds and relationships Ngahere Forest

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Te Reo Māori Term English Terminology Oranga Livelihood, welfare, health, living Support whānau and caregivers to care effectively for their Oranga whānau tamariki Pā Settlement, village life Anyone not a Māori however mostly taken to mean someone Pākehā of European descent - probably originally applied to English- speaking Europeans living in Aotearoa/New Zealand Pono True, valid Poutokomanawa Central pillar supporting the ridge pole of a meeting house Pou kōrero Pillar will speak for itself A modern term taken to refer to youth and the younger Rangatahi generation. A more traditional term is taiohi Qualities of a leader (some iwi reserve this term for those Rangatira who passed on) Rangatiratanga Sovereignty, leadership Hands, arms; often used with other adjectives to denote Ringa workers e.g. ringa wera; Tangata ringa raupā - aitia te ure! Rongoā Remedy, treatment Wooden staff like weapon - of hard wood with one end Taiaha carved as a two-sided upoko for stabbing and the other end or rau is the blade for slashing and striking Tamariki Children Tangata Rongonui Someone of recognition (famous) Taonga tuku iho Treasures of our heritage Tapu Sacred, reserved or restricted, under Atua protection To support, prop up, verify, advocate, accept (an invitation), Tautoko agree A plaited or woven rope. It is a metaphor often used to denote the bringing together of different elements into a Taura Whiriwhiri space of unity. Te Taura Whiri o te Reo is the Māori Language commission Teina Junior of the same sex (e.g. Younger brother of a male etc) The first line in weaving that sets the foundation for the rest Te Aho Tāhuhu of the pattern Denotes a Māori worldview, a way of life and community Te Ao Māori linking an individual to whānau, whānau to hapū and hapū to iwi through whakapapa Te Karere The message A unique integrated service in Gisborne applying indigenous Te Kuwatawata mātauranga to reframe a whānau in distress’s experience and pathway forward. Te wāhi ngaro Space of the unknown Te Piko o te Māhuri The way in which the young sapling is nurtured (shaped)

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Te Reo Māori Term English Terminology The Treaty of Waitangi: Foundation Document of Aotearoa. The agreement drawn up between representatives of the Te Tiriti (o Waitangi) British Crown and representatives of Māori iwi and hapū, 06 February 1840 Tihei Mauri Ora Sneeze of life, call to claim the right to speak Tika To be correct, can withstand cultural scrutiny and rigour Customary practice and procedures that uphold whānau Tikanga need and cultural expectation in the circumstances according to Te Ao Māori Self-determination, sovereignty, autonomy, self-government, Tino Rangatiratanga domination, rule, control, power Tohunga Expert or scholar in specific field of practice Toto Blood (usually spoken of in the plural) Tuakana Senior of the same sex (e.g. Older sister of a female etc) Tūpuna Ancestor; source of future generations Home ground, place where one has rights of residence and Tūrangawaewae belonging through kinship and whakapapa Upoko Head. In some regions people use the term māhunga Waha Voice; mouth Wai Water Spirit, soul; state of metaphysical connection. Components of wairua include identity, contentment, aspiration, dignity Wairua and respect. It is the dimension that concerns itself with Atua, tapu etc. and is ever present. Wairuatanga Spirituality Traditional institution of esoteric learning; Integrated shared Wānanga learning process Wero Challenge Process of intergenerational transmission; Genealogy, Whakapapa ancestry Whakamana To privilege, honour or give prestige to Whakapono To believe; trust Honour relationships; creating and nurturing relationships. Whakawhanaungatanga The outcome of whakawhanaunga is whanaungatanga. The term “Whānau” is used to describe family as well as people with lived experience, including whaiora, clients, Whānau peers and/or those affected by other’s MH/A . Whānau do not have to be blood relatives and may include friends, partners, significant others and/or blood relatives. Meeting house, large house - main building of a marae where Wharenui guests are accommodated Whenua Land, placenta

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Te Reo Māori Term English Terminology Whiro-te-tipua is a son of Ranginui and Papatūanuku. Often Whiro associated with bad things, sponsor of ill fortune and the denier of fun Whitiwhiti Exchange, transpose

34 FINAL Appendix 6 – Taiahaha Taiahaha by Rohe Participant List

Rohe 48 Bay of Plenty 4 Lakes 14 Tairawhiti 10 Taranaki 6 Waikato 11 Other 2

35 FINAL Appendix 7 – Taiahaha Taiahaha Wānanga Programme

Agenda 8.45am ▪ Registration opens All

9.30am ▪ Karakia and Welcome Eru George, Pou Whakahaere, Lakes DHB ▪ Te Karere – (AM Coordinator) – Phyllis Tangitu ▪ Te Karere – (PM Coordinator) – Hine Moeke-Murray ▪ Whiro (Timekeeper) – Hine Moeke-Murray 9.40am ▪ 10 second introductions – Name & ▪ Whiro to lead where you are from ☺ Group icebreaker ▪ Feedback from each group present how Chocolate for best group they wish eg. Song, drama etc (2mins) Morning Tea 10.00am 10.30am Whakamarama Phyllis 10.40am Workstation Topic 1 (30mins per rotation) Three rotations of 1. Values workshops 2. Identity 3. Role Models 4. Safe Talk 5. Drug & Alcohol 12.30pm Lunch break 1.15pm Ice Breaker Turaukawa 1.20pm Workstation Topic 2 (30mins per rotation) Two rotation of workshops 1. Values 2. Identity 3. Role Models 4. Safe Talk 5. Drug & Alcohol

2.30pm Afternoon Tea 3.00pm ▪ Purpose and next steps ▪ Hine ▪ Whakamarama – facilitator feedback on ▪ Workstation Facilitators findings ▪ Whānau comments to feedback 4.00pm Closing of Wānanga Karakia

36 FINAL Appendix 8 – Taiahaha Taiahaha Consultation Survey Midland Taiahaha Taiahaha Wānanga: Discussion Paper December 2019

Consultation Survey

This is an opportunity to provide feedback on the Midland Taiahaha Taiahaha Māori Wellbeing Framework. If you have not reviewed the Discussion Paper you will need to do this before completing the survey.

Your feedback is important. All feedback will be considered in the development of the final Midland Taiahaha Taiahaha Māori Wellbeing Framework which will be available on the Midland Regional Network website.

Please complete this survey by the INSERT DATE, using one of the following options: • Take the survey on line please click here. • Photocopy the survey and post to Akatu Marsters, Senior Administrator, Private Bag 3023, Rotorua Mail Centre, Rotorua 3046. • Zoom meeting for groups wanting to do a face to face submission. Contact Akatu to arrange a time and date.

If you have queries please contact Akatu Marsters on 07 349 7955 extn 8574 or email [email protected].

Where Are You From?

Bay of Plenty Lakes Tairawhiti Taranaki Waikato Other (please specify)

Aspirations

1. Please indicate your response to each 1 2 3 4 5 of the following statements (Please place a cross to indicate your rating) Strongly Disagree Neutral Agree Strongly Don’t disagree agree know

A. Does the Purpose section make sense to you?

B. Does the Format section make sense to you?

C. Does the Self-determination section make sense to you?

D. Does Te Tiriti o Waitangi section make sense to you?

37 FINAL

E. Please provide any additional comments or amendments here.

Mission, Vision and Values

2. Please indicate your response to each 1 2 3 4 5 of the following statements (Please place a cross to indicate your rating) Strongly Disagree Neutral Agree Strongly Don’t disagree agree know

A. Does the Mission fit Māori whānau culture? B. Does the Vision fit Māori whānau culture? C. Does the Values fit Māori whānau culture?

E. Please provide any additional comments or amendments here.

Aspirations

3. Please indicate your response to each 1 2 3 4 5 of the following statements (Please place a cross to indicate your rating) Strongly Disagree Neutral Agree Strongly Don’t disagree agree know

A. Does the Identity Section reflect a Māori whānau perspective? B. Have we got the Challenges right?

C. Does the Role Models section reflect a Māori whānau perspective? D. Have we got the Challenges right?

E. Does the Safe Talk and Safe Spaces section reflect a Māori whānau perspective? F. Have we got the Challenge right?

G. Does the Alcohol and Drugs section reflect a Māori whānau perspective? H. Have we got the Challenges right?

I. Does the Workforce section reflect a Māori whānau perspective? J. Have we got the Challenges right?

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K. Does the Māori Wellbeing section reflect a Māori whānau perspective? L. Have we got it right?

G. Please provide any comments or amendments here.

Overall Feedback

Overall does this document clearly state Māori Whānau Aspirations, Intentions and Perspectives?

Thanks for taking the time to complete this survey. Post completed survey to Akatu Marsters, Business Support Coordinator, Private Bag 3023, Rotorua Mail Centre, Rotorua 3046 or email to [email protected] by Friday, 06 March 2020.