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Kaikaranga from both sides, calling to each other to exchange information, to establish intent and the purpose of the visit. They also call our tupuna and clear the pathway for manuhiri.. Photo from Korero Maori. Kaimihimihi/Kaikorero. Kaimihi from tangata whenua and manuhiri exchange greetings. Acknowledgements are made to significant geographic locations, the whare nui, marae, those who have passed on and the living. . 
Kaikaranga from both sides, calling to each other to exchang...
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3. Kaimihimihi/Kaikorero
5.
6. HAERE ATU RA E NGA MATE O NGA TAU O NGA MARAMA O NGA WIKI O NGA RA KUA PAHURE ATU. HAERE, E MOE, E OKIOKI HAERE ATU RA.
7. E TE MATE OHORERE TE MATE WHAKAMOMORI TE MATE KUARE. HAERE, HAERE, HAERE. TAU ANA KOE TAUMAHA ANA MATAU. E MOE. E OKIOKI. HAERE ATU RA.
9. Hineahuone
10. Hine-titama
11. Hine-nui-te-po
12. Poroporoaki ki nga Mate. Ka tangi. Ka heke te roimata. Ka heke te hupe. Aue te aroha e. Ko koutou ra ena kua tahuri atu ki tua o te arai. Haere, hoki atu ra Ki te kainga tuturu mo taua te tangata. Hoki atu ki nga matua tupuna. Ki te ukaipo a Papatuanuku. Ki roto i nga ringaringa a Hine-nui-te-po. Haere, haere, moe mai ra i roto i te Ariki.
13.
Te Whakahaere Tikanga e Tika ana mo
Te Ao Maori.
Providing culturally appropriate, responsive and preventative services for Maori.
15. MOE traumatic incident support
16. Cultural Perspectives Cultural explanations for suicide include:
Colonisation
Westernisation
Breakdown of traditional structures, values, attitudes
Not acknowledging cultural identity
Cultural connectedness
Cultural disaffection
17. The project was named Aue...He Aitua! by Tiaki Tuhiwai.
The whakapapa has both personal and spiritual significance. “Aue... He Aitua!” is an exclamation that describes thoughts and feelings by Maori upon receipt of news that someone has passed away. The 3 dots are a symbolism of tears of sadness and spiritual dimensions.
18. Provision of cultural expertise and leadership
Respecting and acknowledging cultural differences
Share cultural understandings
Developing internal office protocols
Providing professional development support
19. Maori Frameworks/Health Perspectives Whare Tapa Wha (Durie 2004) (four walls of a house) Wairua Spirituality
Hinengaro Mental Health
Tinana Physical
Whanau Family
20. Maori Frameworks / Health Perspectives Continued…. Te Wheke (Rose Pere, 1991) (The Octopus) Wairuatanga Spirituality
Hinengaro Mental Health
Tinana Physical
Whanaungatanga Family
Mana ake Uniqueness
Mauri Vitality
Ha a koro ma a kui ma Cultural heritage
Whatumanawa Emotions
Adaptations to Central South TI Framework: Di Thomas & Tuti Katene
21. Special Education (internal processes) Philosophy:
Kotahi te kohao o te ngira e kuhuna ai
Te miro ma, te miro pango, te miro whero
Pre intervention- preparation
Ensure staff are trained regarding Maori perspective of Traumatic Incidents
District Protocols to reflect tikanga Maori
Rosters to include trained Maori staff
Identify support networks
22. Intervention – upon request for support Advise Maori TI support staff
Assess safety of staff (wellbeing)
Advise key personnel – kaumatua etc
Organise Maori supervisor (Maori for Maori)
Contact school regarding ensuing process
Organise briefing and karakia prior to attendance
Guide school management team – ensuring whanau are respected, ensure Maori are represented on team, identifying and supporting students at risk, negotiating school processes, suggest support networks, other cultural considerations
Debriefing and supervision
Karakia whakamutunga
23. Other relevant strategies Ka Hikitia
Te Hikoitanga
Maori Cultural Supervision
Poipoia Te Reo
Cultural Induction
Noho Marae
24. Tua o Te Arai: Unveiling Understandings How Maori cultural constructs are able to sustain whanau……and strengthen resilience
25. Workshop Activity He Taumaha - A Burden shared Kia tere, kia eke tatau i te pahi. An opportunity to discuss some of the challenges and potential strategies for responding to Maori youth suicide:
He whakaaro Maori, he whakaaro ke / Kaupapa Maori perspectives – mainstream perspectives: Recognising that whanau and persons at risk are affected by personal and societal attitudes about suicide;
He mana korero / Culturally-respectful discussion: Discussing suicide / issues with the person at risk in a culturally appropriate way
He whakaraerae / Vulnerability: Identifying risk alerts and developing protection related to them
He rauemi / Resources: Listing the types of resources available to a person at risk of he whakamomori, including themselves
He whakataunga / Resolution: Making a commitment to improving community resources
26. 1/. He whakaaro Maori, he whakaaro ke / Kaupapa Maori perspectives – mainstream perspectives: Recognising that whanau and persons at risk are affected by personal and societal attitudes about suicide NB: there will be similarities as well as differences
27. 2/. He mana korero / Culturally-respectful discussion: Discussing suicide / issues with the person at risk in a culturally appropriate way What might a discussion that is managed in a culturally-respectful and appropriate manner ‘look like’ (sound like, feel like), with a person at risk?
Consider the ‘who’, the ‘what’ and the ‘how’
28. 3/. He whakaraerae / Vulnerability: Identifying risk alerts and developing protection related to them What do you think the risk alerts might be for rangatahi?
How might we develop protection (resilience, prevention) related to them?
29. 4/. He rauemi / Resources: Listing the types of resources available to a person at risk of he whakamomori, including themselves
30. 5/. He whakataunga / Resolution: Making a commitment to improving community resources What are the main challenges we face to making a commitment to improving community resources – so that they are more culturally responsive?
31. Nga mamae, Nga mahi tuturu, Hei whakaaro noa: Feelings, Realities, Considerations…… …….at the time
……immediately after
……some time after the event
32. Maori cultural concepts and practices that are able to support and strengthen whanau who are suffering as a result of whakamomori Whanau (immediate relationships)
Whanau-whanui (extended whanau)
Nga iwi (connections and connectedness)
Kaumatua (immediate and extended)
Karakia (sustenance)
Tangihanga rituals (through to the Hura kohatu)
Mokopuna (Te kakano – hopes for the future)
33. Nga whakaruruhau mo nga whanau. Taking the positives – the strengths Whanau / whanui – those close to us
Whakapapa – connectedness, connections, who we are, where we come from
Whenua – a safe place to be
Aroha: manaaki, awhi, tautoko – giving and receiving
Tikanga, kawa – safe and known protocols and processes, how things happen,
Rangatiratanga – strong leadership
Ahi kaa – those who take care of us
34. Maori cultural concepts and practices that are able to support and strengthen whanau who are suffering as a result of whakamomori Source: Ministry of Education: Special Education Maori Strategy: Te Urunga mai o te Ra. Professor Mason Durie: Te Whare Tapa Wha (1994) Wairua Spirituality
Hinengaro Mental Health
Tinana Physical
Whanau Family
35. Maori cultural concepts and practices that are able to support and strengthen whanau who are suffering as a result of whakamomori Source: Ministry of Education: Special Education Maori Strategy: Te Urunga mai o te Ra. Professor Mason Durie: Te Whare Tapa Wha (1994) Mana Atua – Well-being:
Mana Tangata – Self esteem:
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Kaikaranga from both sides, calling to each other to exchange information, to establish intent and the purpose of the vi - Kaikaranga from both sides, calling to each other to exchange information, to establish intent and the purpose of the visit. They also call our tupuna and clear the pathway for manuhiri.. Photo from Korero Maori. Kaimihimihi/Kaikorero. Kaimihi from tangata whenua and manuhiri exchange greetings. Acknowledgements are made to significant geographic locations, the whare nui, marae, those who have passed on and the living. .
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Kaikaranga from both sides, calling to each other to exchange information, to establish intent and the purpose of the vi - Kaikaranga from both sides, calling to each other to exchange information, to establish intent and the purpose of the visit. They also call our tupuna and clear the pathway for manuhiri.. Photo from Korero Maori. Kaimihimihi/Kaikorero. Kaimihi from tangata whenua and manuhiri exchange greetings. Acknowledgements are made to significant geographic locations, the whare nui, marae, those who have passed on and the living. .
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