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Te Tiriti o Waitangi and its application in social services

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Published: Mon, 10 Apr 2017

Explanation of Te Tiriti o Waitangi and its application in social services

Te Tiriti o Waitangi can be used in the social services through the application of four principle of the treaty, which are Partnership, Protection, Participation, and Permission.

  • Partnership – in this principle the social service providers ensure that all the services they provide are bi-cultural in perspective. Also, the social service organizations ensure that the needs of Maori clients are taken into consider in terms of interaction with them and creation of policy that may affect Maori.

    • For instance, before engaging with a Maori client, the social worker should build rapport and trust through effective and therapeutic communication. The social worker must provide consultation to the Whanau of the client then include them in the decision making of the client.
  • Protection – in this principle the social service organization needs to respect the rights of every Maori client to enjoy their treasured resources. Maori clients have the right to make their own choices with regard to their cultural traditions and customary practices. Their rights should be acknowledge in order to protect them all the time.

    • For instance, Maori clients are ensured that they are safe at all times like in consultation. They are given the freedom to speak Te Reo Maori.
  • Participation – in this principle, Maori clients are ensured to participate at all times. They should be consulted with regard to the important matters that can impact their well being and life.

    • For instance, the social service providers must ensure that they have consulted the whanau of the client before implementing any plan for the client.
  • Permission – Maori client should be asked for their permission if they wanted to speak Te Reo Maori and if they wanted to participate in any Maori spiritual and cultural practices.

    • For instance, the social service providers must ask permission if the Maori clients and their whanu would like to practice their culture like karakia, kai, powhiri and mihi when organizing a whanau hui.

TASK 2

Summary of reason for family meeting or whanau hui

Youth – a youth court judge required a family meeting for KJ, a 16 years old Maori, due to criminal offense, victim of family violence and low parental supervision.

(Task 2) Placement Diary – (Student to complete)

Student name

Anne Miriam Roces Mercado

Workplace

Salvation Army

Meetings and Communication

(Related to family meeting / whanau hui)

Date

Notes / key points of information provided to the family / whanau

21 / 08 / 14

The client and his whanau was ensured to maintain their information confidential and kept safe. The social service provider builds a therapeutic relationship with the client and whanau.

22 / 08 / 14

The whanau and the client were asked for their permission to provide cultural practices in the whanau hui.

Notes / key points of how you received and recorded the referral. What service provider guidelines did you follow?

The social service provider received a referral from the youth court justice. Upon receiving the referral form, whanau needs to fill-up certain forms from the social service provider as per accordance to the guidelines and policies of Salvation Army. After completing the form, I recorded the information in their system records in their computer with the use of one of the employee’s username with password. All the encoded information of client was secured in the system and treated with safe and confidential. Moreover, the cultural practices of KJ and his whanu were acknowledged and treated with respect throughout the process. Also, the client and his whanau signed the form as their consent for any disclosure of information within the Salvation Army organization.

Notes / key points of how you assessed the referral for relevance to the service provider.

The referral was assessed for relevance to Salvation army prior to acceptance of the case. If the Salvation Army can provide services for a certain client, the social service provider accepts the case but if not, the referral will be referred to other service provider that can be suitable for the client. In terms of referral back to other social service provider, the client and his whanau must be consulted. In the Salvation Army, they provide assistance and support to clients with family violence, criminal offence and low parental supervision.

Notes / key points of how you processed the referral through the service provider systems. What service provider guidelines did you follow?

The referral was processed through the service provider systems by ensuring the wellbeing and safety of KJ and his whanau. The service provider received referral from the youth court judge for whanau hui. The service provider assessed the referral whether it is relevant to their services. Since it is relevant, all of the relevant information were recorded and documented in the computer then forwarded to the social worker. I ensure that confidentiality and privacy were observed and respected through out the process. Moreover, the cultural practices of the client and his whanau were acknowledged and allowed to apply during the process.

Other notes / reflections on the referral process

The service provider assessed the relevance of the referral. The safety and wellbeing of the client and his whanau were ensured at all time. Their rights were provided to ensure safe practice. The gathered information was recorded in the computer system with the use of the staff’s username with password to ensure that the information of the client and his whanau was maintained confidential and private. Confidentiality and privacy were ensured through not disclosing the information to unauthorized personnel. Moreover, I with other staff members of the Salvation Army, worked professionally by the provision of services in a non-biased and non-judgmental approach to clients. Lastly, the social service provider follows their services guidelines and policies to every case.

TASK 3

(Task 3) Placement Diary – (Student to complete)

Student name

Anne Miriam Roces Mercado

Workplace

Salvation Army

Coordination of planning for the family meeting or whanau hui

Date

Notes / key points of information provided to the family / whanau

29 / 08 / 14

The client and his whanau were contacted in order to gather details for the whanau hui such as appropriate venue, agenda, cultural / other protocols, facilitator, time, proposed duration and date.

29 / 08 / 14

Key memebers identified by KJ and his whanau that were important in the whanau hui like his father, kaumatua, aunts, uncles, cousins etc. were contacted through phone calls.

Notes / key points of how you received and recorded the referral. What service provider guidelines did you follow?

The key memebers of the whanau were identified thorugh the consultation with KJ that need to be included in the whanau hui. The following key members are as follows:

  • KJ’s father, TJ, even if KJ’s father physically abuse KJ, his opinion and decision making about KJ’s wellbeing because KJ’s mother died when he was 6years old.
  • Kaumatua (MK)
  • Auntie (KC)
  • Uncle (EP)

Who is the facilitator for the meeting / hui and how was the person identified?

The facilitators for the whanay hui were identified by KJ, which were the social worker and the kaumatua. The social worker and the kaumatua worked together I the facilitation of the whanau hui. The lead social worker was identified since she handle KJ’s case and kaumatua who was the elderly leader from KJ’s Marae was identified to respect and acknowledge KJ’s cultural practices and traditions.

If there were participant who had essential information for the meeting / hui, how did you identify these people to the facilitator?

The father of KJ had information for the hui with regard to the condition and situation. KJ’s father is considered because KJ’s mother had passed away. The participants who had essential information for the whanau hui such as kaumatua, EP (uncle), auntie (KC) were identified to the facilitators by respecting their opinions and encouraging their involvement in the whole process.

How did you notify the plan for the meeting / hui to memebers of the family / whanau and any other attendees?

The plan for the whanau hui was notified to the key members attendees of the whanau hui. They were initially consulted in order to build trust and rapport so that there can have good relationship as well as coordination with the key members were ensured to be involved in the whole process. The whanau hui details were sent through email, post, and phone calls to all the attendees.

Other notes / reflections on the planning process

In the planning process of the whanau hui, the wellbeing and safety of KJ and his whanau were ensured at all times. The cultural practices were considered and allowed to apply in the whanau hui. The opinions of the key members of the whanau hui were listened, acknowledged, and respected to ensure non-biased and non-judgmental approach. In addition, whanau involvement was provided to promote cooperation, participation, coordination and collaboration to everyone involved in the whanau hui.

TASK 4

(Task 4) Placement Diary – (Student to complete)

Student name

Anne Miriam Roces Mercado

Workplace

Salvation Army

Coordination of welcome and hospitality for the family meeting or whanau hui

Date

Notes / key points of information provided to the family / whanau

04 / 09 / 14

KJ’s cultural practices of welcoming and hospitality were acknowledged and provided like kai, karakia, karanga, mihi nad powhiri. These were provided to ensure that all of the participants of the whanau hui were welcomed appropriately.

05 / 09 / 14

The agenda was prepared in advance and was given to all the attendees so ensure an organized hui. In addition, attendees were asked for any special dietary requirements needed such as allergies or preferences.

What cultural forms of welcome were required and who was responsible for these (for example kai, karakia, karanga, mihi , powhiri)?

  • The whanau hui was facilitated in the Marae
  • Powhiri was arranged and conducted by the kaumatua as soon as all of the attendees arrived at the Marae
  • Karakia means offering prayer was done before the start of whanau hui as well as before kai by the kaumatua
  • Mihi and karanga means ceremonial greetings were observed in the whanau hui
  • Kai or food and drinks were provided during the hui by the kitchen staff.

What resources did you arrange (eg fares, kai, kaikorero, kaikaranga, venue)?

  • The whanau hui venue was arranged while considering the location of each attendees and accessibility of the venue
  • Kai was prepared in advance considering the preferences and dietary requirements of each attendees
  • The transport / fares of the attendees were arranged and provided to ensure convenience

How did you carry out the coordination of the family meeting / whanau hui in line with criteria (ei. Legislation, ethical practice, service provider guidelines)?

  • Principles of Te Tiriti o Waitangi – the four principles were observed and applied during the whole process of whanau hui through consultation, whanau involvement, protection of their rights and allowing cultural practices.
  • Privacy act – confidentiality and privacy were applied at all times in the whanau hui. All information were treated with respect, private and confidential by not disclosing any information to other personnel who were not involved in the case.
  • Ethical practice and service provider guidelines were followed at all times
  • Salvation Army services policies and procedures regarding family violence, low parental supervision and criminal offence were followed accordingly.
  • Safe and secure environment was rendered to vulnerable clients and his whanau which was the major concern in the whanau hui.

Other notes / reflections on the coordination of welcome and hospitality

Partnership between the client, his whanau and the service provider was ensured with regard to coordination of welcome and hospitality. Everyone participated and cooperated in the whole process of whanau hui. Preparations were done that resulted to an organized and successful whanau hui. Moreover, the safety and wellbeing of KJ and his whanau were the primary focus and considered at all ltimes. Therapeutic communication was observed during the whanua hui. Opinions of every participant were listened, acknowledged and considered during the whanau hui. The cultural practices and traditions of KJ and his whanau were allowed and respected during the whanau hui. In addition,

Other notes / reflections on the planning process

In the planning process of the whanau hui, the wellbeing and safety of KJ and his whanau were ensured at all times. The cultural practices were considered and allowed to apply in the whanau hui. The opinions of the key members of the whanau hui were listened, acknowledged, and respected to ensure non-biased and non-judgmental approach. In addition, whanau involvement was provided to promote cooperation, participation, coordination and collaboration to everyone involved in the whanau hui. In addition, legislations, ethical practices, and social service provider’s policies and procedures were followed always during the whole process of whanau hui to ensure safety.

TASK 5

Application of social service theory

  • Te Tiriti o Waitangi

The social service provider committed, observed and practiced their services with regard to the four principles namely Partnership, Protection, Permission and Participation. These principles helped me build a strong relationship while working together with a Maori client, empowering and protecting Maori Tinorangatiratanga.

  • For instance, social worker must observe and consider cultural practices, values, and beliefs of a Maori client and his Whanau when conducting whanau hui. The rights of Maori client must be observed and respected in terms of the services available and decision-making process to encourage autonomy of every Maori client.
  • Social work service Users

Clients were given the essential information with regard to their rights as a client thus, equality, fairness and quality services can be provided. This can build trust and rapport to clients in which I and the social worker established to have with the client and whanau.

  • For instance, social service provider ensures that the rights of the client and his whanau are being acknowledged and practiced during the whanau hui. In addition, the gathered information about the client and his whanau must be treated as confidential and safe through documentation and avoiding open disclosure to other personnel not involved in the case.
  • Social work ethics

This serves as a guidelines and principles for social work practice to act and to work professionally and ethically to client and his whanau. This ensures boundaries and accountability of the social worker to every clients and whanau involved.

  • For instance, social worker is well equipped and knowledgeable about ones role whenever rendering services to client and whanau. Social worker is aware of the responsibilities and obligations in the social work practice. In addition, social worker must maintain veracity and honesty to all clients and whanau in order to deliver safe social work practice.

Reference:

Aotearoa New Zealand Association of Social workers: Social Work Practice. (2012). Backgorund of the Code of Ethics. Retrieved from http://anzasw.org.nz/social_work_practice/topics/show/157-background-of-the-code-of-ethics

Hayward, J. (n.d.). Appendix: The principles of The Treaty of Waitangi. Retrieved from http://www.justice.govt.nz/tribunals/waitangi-tribunal/treaty-of-waitangi/tribunals/waitangi-tribunal/documents/public/treaty-principles-appendix-99

Te Ara. (2013). Story: Kaumatua – Maori elders and their role. Retrieved from http://www.teara.govt.nz/en/kaumatua-maori-elders/page-1

Te Ara. (2013). Story: Maori feasts and ceremonial eating – hakari. Retrieved from http://www.teara.govt.nz/en/maori-feasts-and-ceremonial-eating-hakari


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