SPPA actively promotes, supports and recognises the diversity, multi cultural and ethnic composition of the people of Aotearoa.
SSPA is guided by the principles of the Treaty of Waitangi and the United Nations Charter in promoting best practise utilising indigenous models of practise when working with those of different ethnicities.
Guiding Principles of Cultural Practise
•Acknowledge the diverse nature of what is known as Pacific Peoples
•Cultural perspectives are as varied as there are numerous Pacific communities.
•Best practise towards best outcomes are delivered by Pacific for Pacific.
A cultural practise works alongside traditional beliefs and values, as well as recognising the variations that exist within the fanau. This can include New Zealand born culture which over time and generations can become diluted but still retain some essential remnants of island born beliefs. The emerging New Zealand born Pacific culture is an evolution and adaptation to the here and now, influenced and shaped by New Zealand and the global environment.
Sheehan (2005)
“[how Pacific is Pacific] This is a question that continues to impact on their
sense of identity as they forge a new place for themselves. This
deconstruction of cultural identity is spurring social change and redefining
identity within the whole Pasifika community, these trends will also continue to
drive different needs to those met by the currently funded Pacific service
delivery that targets predominantly Traditional Pacific.”
Some Commonalities that exist in all Pacific cultures:
•A widely held belief in the existence of the ‘va’ concept that governs all aspects of a relationship- ‘Not space that separates but space that relates’ (Wendt -2002:209)
•Relationships are the most dynamic in shaping both individual identity and the nature of the social world- Mila – Schaaf,K.(2006)
•Children are valued as the future of society. As such they are trained to have roles defined by heritage and identified potential to the family.
•Children are an external sign of how well the family is doing, signature of a code of behaviour learnt from their elders
•Skills and behaviour are learnt through observation, role modelling and use of language
•Status and well being of the family/aiga/fanau is the responsibility of each generation reaching adulthood
•Lives will be enriched when the collective is well looked after.
•Oral is the main form of communication, followed by body language.
• Sense of well being is based on the physical, emotional, mental, spiritual and psychological
The number of migrants from the Pacific is only a small proportion of all migrants that come to New Zealand each year. Sixty per cent of Pacific peoples were born in New Zealand. Many of the remainder have been here for many years. Dr Colin Tukuitonga, Chief Executive, Ministry of Pacific Island Affairs 26 Aug-2008
Some Stats from Statistics New Zealand - 2008
In 2006, 265,974 people, or 6.9% of the population, identified themselves as Pacific people
· The number of Pacific peoples has grown by 34,173 people to a total of 265,974.
Samoans make up nearly half of all Pacific peoples in New Zealand (131,103). The next largest groups are Cook Islands Maori (58,011), Tongan (50,478), Niuean (22,476), Fijian (9,864), Tokelauan (6,822) and Tuvaluan (2,625).
Among other things it notes that Pacific peoples are a youthful population group, with over 100,000 (38%) being under the age of 15 years. Over half of Pacific peoples (60%) were born in New Zealand.
· Two-thirds of Pacific peoples live in the Auckland region (67%). The Wellington region is the next most common region (13%).
· One in three live in Manukau City (86,616). The next highest counts are in Auckland (50,166), Waitakere (26,823) and Porirua (12,267).
· Pacific peoples are a youthful population group.
· The median age is 21.1 years compared to 35.9 years for the New Zealand population overall.
38% (100,344 people) are aged under 15 years
· Over half of Pacific peoples (six in 10) were born in New Zealand.
Two in five overseas-born Pacific peoples arrived in New Zealand 20 or more years ago
Around half of Pacific peoples in the seven largest groups speak the language of their ethnic group
Some Pacific Models of Practise
“To develop, cultivate and maintain principled relationships is integral to all ethical practise” (Health Research Council, 2004:13)
1. Fonofale Model of Health – Fuimaono Karl Pulotu-Endemann(2001)-Samoan
2. Nai Dabedabe – social work practise from Fiji( Nainoca, Kurusiga, Vakacokaivalu, Waqairadovu, Ravalekava, Finau)
3. Kakala – Konai Helu-Thaman(Tongan)
4. Fonua – Sione Tu’itahi (Tongan)
5. Fa’afaletui- Carmel Peteru, Kiwi Tamasese(Samoan)
6. Tivaevae – Teremoana Maua-Hodges(Cook Islands)
7. Hange ha Pa kuo Fa'u´ Mafile'o, Tracie (PhD, Social Work, 2006). "Tongan Metaphors of Social Work Practice:
Why Pacific models? Fonua – Sione Tu’itahi (Tongan)
1. Diverse cultures means diverse tools in order to be effective; one tool for all is a recipe for disaster
2. Pacific peoples see the world through their own eyes and experience
3. To provide tools that are culturally appropriate and effective for Pacific peoples in order to improve and maintain their material and spiritual health & wellbeing
4.Pacific peoples have special relationship with NZ Govt Cultural democratic rights – UN 1948
5. Indigenous knowledge enriches our basket of knowledge
Fonofale Model- Fuimaono Karl Pulotu-Endemann(2001)-Samoan
‘O le Taeao Afua’ report launch: ‘I am not an individual; I am integral part of the cosmos. I share divinity with my ancestors, the land, the seas and the skies. I am not an individual, because I share a tofi with my family, my village and my nation. I belong to my family and my family belongs to me. I belong to my village and my village belongs to me. I belong to my nation and my nation belongs to me. This is the essence of my sense of belonging.- On culture- Tui Atua Tupua Tamasese Efi
Place of Children
The practitioners that work with Pacific families and children have to be immersed in Pacific culture and have inbuilt awareness of how Pacific view their children.
Children are not just to ensure future generations, but also a means to ensure cultural understandings and particular codes of behavior survives and lives on. Children carry with them at all times the sacredness and seeds of the family. They carry history, the family’s spiritual and unseen potential. They are but a part of a whole conceptual world view.
REFERENCES
Kapiti PHO Health Plan – 2008 – 2009 "Te huia kaimanawa whakapiki tangata""Better health from the heart of the people"
Nainoca, M.g., Kurusiaga, A;, Vakacokaivalu, J; Ravalekava, I. and Finau, M (2005). Nai Dabedabe. A model of practice fpr social work in Fiji. The Social Workers Journal, 1(1): 8-12
Taufe’ulungaki, ‘A (2004) Fonua: Reclaiming Pacific communities in Aotearoa. Keynote address, Lotu Moui Symposium, Counties Manaukau DHB, December 1, 2004
Tu’itahi, S. (2007) Fonua, A Pacific model, Hauora newsletter, April 2007 edition, Health Promotion Forum
Sheenan, N.(2006-2010) Redefining Pacific Populations Pacific Health Service Plan COUNTIES-MANUKAU DISTRICT, HEALTH BOARD, PACIFIC HEALTH AND DISABILITY ACTION PLAN 2006-2010
Mila – Schaaf, K.(2006). Va-centered social work: Possibilities for a Pacific approach to social work practice. Social Work Review. Autumn: 8-13
Tui Atua Tupua Tamasese Efi. IN SEARCH OF MEANING, NUANCE AND METAPHOR IN SOCIAL POLICY .Social Policy Research and Evaluation Conference .Ministry of Social Development
Wellington Convention Centre Wellington, New Zealand. 29-30 April 2003