[music]
In Oranga Tamariki, our practice is relational, inclusive, restorative and we understand all tamariki and children in the context of whakapapa with oranga as the frame.
[the sound of water]
[an image of water with ripples coming out from the centre]
[a man speaks while the words show over the water]
A puna is a pool or a body of water and there are many of these within our natural landscapes of rivers, streams, springs and waterways. Traditionally, puna have been repositories for preserved kai, live fishing and the provision of clear, clean wai for our sustenance.
In days gone by, many whānau and hapū had their own puna and these were respected and cared for with rituals applied to protect the oranga of them.
Other puna held pūrākau – ancient kōrero that would be reflected on for guidance – and some puna were set aside for tāne (men) or wāhine (women), with the belief that immersion in these sacred puna would restore oranga.
The metaphor of a puna that we are drawing on is for the purpose of bringing the holistic and ecological nature of oranga to life. By recognising that the puna holds our six dimensions of oranga, we can then understand that any disturbance to the puna, like the throwing of a rock into it, will cause vibrations that ripple across every one of the six dimensions.
Te Puna Oranga is inclusive of all tamariki, children, whānau and families. It ensures that we are thinking holistically about their oranga, rather than only about the circumstances that brought them to our services.
Te Puna Oranga ensures we are inclusive of rainbow and takatāpui communities, and disabled tamariki, children, whānau and families. Disability includes neurodiverse conditions such as ADHD, autism and FASD.
[a collage picture appears over the water, showing lots of different types of people, smiling and waving, with flowers and greenery in front of them]
We've identified 5 elements of oranga for our Oranga Tamariki context:
1. Oranga is different for all whānau and within whānau.
2. Oranga is a relationship between whānau and their environments, including natural, cultural, social and economic.
3. Oranga is not finite – it ebbs and flows.
4. Oranga is multi-dimensional.
5. Oranga is inclusive.
Oranga ebbs and flows and in our Oranga Tamariki context, we often meet tamariki and whānau at a time when oranga is ebbing.
It’s important we recognise the circumstances that have brought tamariki and their whānau to our service as a place in time and doesn't define them. Like us, their oranga will ebb and flow over a lifetime.
[an image appears with 'Te Puna Oranga dimensions' in the middle and six kupu and tohu surrounding it in a circle]
Within Te Puna Oranga, we have described six dimensions:
- [zoom in on wairua kupu and tohu with water rippling out around the tohu] Wairua – cultural wellbeing [additional text is shown on screen: 'The values, beliefs (including spiritual), practices, significant people, and places which sustain the families']
- [zoom in on ngākau kupu and tohu with water rippling out around the tohu] Ngākau – emotional wellbeing [additional text is shown on screen: 'Te tamaiti and whānau feel safe, valued, listened to and respected, enabling trusting and meaningful relationships']
- [zoom in on whānau kupu and tohu with water rippling out around the tohu] Whānau – family wellbeing [additional text is shown on screen: 'Healthy whanaungatanga networks. Te tamaiti and whānau supported in building or strengthening their relationships, feel loved, and are connected to their whakapapa. Importance of collective (whānau) wellbeing to strengthen whānau resilience']
- [zoom in on tinana kupu and tohu with water rippling out around the tohu] Tinana – physical wellbeing [additional text is shown on screen: 'Encouraging and supporting healthy, active lifestyles. Ensuring that te tamaiti and whānau can access the full range of mainstream health services, rongoā Māori and alternative medicine']
- [zoom in on waiora kupu and tohu with water rippling out around the tohu] Waiora – environmental wellbeing [additional text is shown on screen: 'The natural, physical, and socio-economic environments in which whānau live, the systems operating within those environments, and their impact on te tamaiti and whānau oranga, autonomy and participation. Advocacy for rights – addressing barriers which prevent full inclusion']
- [zoom in on hinengaro kupu and tohu with water rippling out around the tohu] Hinengaro – mental wellbeing [additional text is shown on screen: 'Understanding and supporting empowering thought patterns, memories, feelings, and actions which enhance oranga. The right of te tamaiti and whānau to develop their individual and collective']
[The six dimensions appear on screen over the rippling puna with the kupu and a tohu for each dimension forming a circle]
Our past practice tendency has been to understand harmful impacts on any one dimension of oranga as being independent of other dimensions. [a rock is thrown into the middle of the puna and a ripple expands outwards] However, Te Puna Oranga shifts that understanding by virtue of knowing that any disturbance in the puna will cause a vibration to ripple across all dimensions. This means we need to take a holistic and ecological approach to understand the impact of harm and the needs and aspirations of tamariki and whānau for their oranga.
[a rock is thrown into the middle of the puna] The idea of the rock and vibrations against other dimensions is how we need to see all circumstances we encounter when working with tamariki and whānau to restore oranga.
[zoom to wairua] Wairua – this tohu represents a stylised Manaia. The curved void at the top is the Pūmotomoto, the spiritual fontanel and gateway between us and God.
[ngākau appears] Ngākau – this tohu represents the heart, the seat of affections, mind and soul. The two koru represent the flow of our toto, the life force within our bodies.
[whānau appears] Whānau – this tohu represents whānau and the four chambers of the heart. The two outer koru represent mātua (parents). The two inner koru represent tamariki (children). The vertical thread represents whakapapa, hapū and iwi.
[tinana appears] Tinana – this tohu represents the body of a Manaia with the hand and fingers placed over the tinana (torso).
[waiora appears] Waiora – this tohu represents the Pātiki (flounder) pattern with two Niho Taniwha (triangles) within it. The Pātiki represents abundance, hospitality and providing for whānau, hapū and iwi. The two Niho Taniwha represent whakapapa, strength and stability.
[hinengaro appears] Hinengaro – this tohu is the Takarangi representing the separation story of Ranginui and Papatūānuku. The movement within the double spiral represents and acknowledges the mind, thought, consciousness and awareness.
[zoom back out to the full Te Puna Oranga image with the six dimensions in a circle, then the image is replaced with the following words]
Oranga Tamariki. In Oranga Tamariki our practice is relational, inclusive, restorative and we understand all tamariki and children in the context of whakapapa with oranga as the frame.
