Whakapapa

This involves connecting with tamariki, rangatahi, whānau and others by developing and attending to relationships in ways that generate a shared understanding of the lived experience of tamariki, rangatahi and whānau and their aspiration for oranga.

This supports us to make decisions and co-develop a plan.

• I am conscious of my professional obligations and my position of power when I am working alongside tamariki, rangatahi, whānau, and others.
• Whakapapa is a taonga, I have thought about and sought advice when needed about how to manage these conversations.
• I think about how my own whakapapa and the whakapapa of the organisation impact on how I build a relationship and seek understanding with tamariki, rangatahi, whānau and others​.
• I am always looking for opportunities to weave my professional knowledge and understanding naturally and gently into the kōrero with tamariki, rangatahi and whānau.
• I take my time and am humble when I share who I am with tamariki, rangatahi and whānau – ko wai au – my whānau, my whakapapa, relevant experiences​.
• I am present in the moment, noticing triggers and attending to emotions – let the roimata flow, the body can only take so much.
• I work with whānau to identify and engage with the right whānau members to explore whakapapa in a respectful manner​ to create networks that will support and sustain change.
• I have an authentic curiosity – I want to build relationships and understand what impacts the oranga of tamariki, rangatahi and whānau.
• I am constantly listening and seeking understanding about significant people, places and events – exploration of whanaungatanga networks, kōhanga reo, kura kaupapa​ - this gives me insight into the dimensions of whānau oranga.
• I respectfully explore whakapapa with whānau and others understanding there are different ways whakapapa is described and defined (Oranga Tamariki Act)​.
• I am interested in where whānau names come from as a way of understanding them better in the context of their whakapapa.

This involves working with tamariki, rangatahi, whānau and others in ways that minimise barriers and facilitates the participation and co-development of plans to achieve an agreed outcome.

• History written on CYRAS about tamariki, rangatahi and whānau may not be their story of what happened, but looking at this gives me a starting point of significant people, places and events to explore and plan with whānau (maternal and paternal)​.
• I will keep the whānau story and their aspirations for oranga at the forefront.
• I listen to the narrative of tamariki, rangatahi, and whānau and we identify key people in paternal and maternal whānau.
• We plan together on how to involve wider whānau to create tiaki (safety and care).
• I check with whānau about how I can best record whakapapa, and why – this may be in a genogram, picture, etc.
• I work with whānau to identify and engage with the right whānau members to explore whakapapa in a respectful manner.
• I understand that all tamariki and rangatahi have the right to be with their whānau, hapū and iwi.
• I work in ways that enable the continued connection to whakapapa.
• I support and encourage tamariki, rangatahi and whānau to reconnect with and/or support a new connection to their whakapapa.
• I am transparent with whānau and explain my next steps when I am unsure about something and need to seek clarification.
• I encourage hui to be held in places that are significant and/or safe for tamariki, rangatahi and whānau, being mindful that their experiences at Oranga Tamariki offices may be negative​.

This involves reflecting with tamariki, rangatahi, whānau and others to learn about their journey by identifying successes and challenges, solutions for maintenance and to celebrate.

• I might reflect on whānau understanding of the history that they have with Oranga Tamariki, and I would be mindful that their experience may have been harmful and/or not helpful.
• I reflect with tamariki, rangatahi and whānau about their current experience with Oranga Tamariki (relational, inclusive, and restorative) and how we are supporting them in their pursuit of oranga.
• I reflect on whose narrative I am preferencing – it would be easy to get swayed by other whānau or professionals and their views about what safety looks like.
• I use supervision to reflect on any bias or any triggers that may have arisen and think about how I can talk these through further.
• I am aware that my learning journey is continuous – there is always more to know and understand.
• I reflect on my practice – what were the dynamics occurring with tamariki, rangatahi, whānau and others at the time?​
• I reflect with whānau and others about how new, existing, or rekindled relationships are going and that like oranga, sometimes they can ebb and flow.
• I reflect on how whakapapa can support sustainable change for tamariki, rangatahi, whānau and others in different ways.
• I reflect on barriers that I may need to overcome with the whānau and think about ways I can do this.
• I reflect on the intentional way that I seek to understand things and not make assumptions based on the history we have on CYRAS.
• I reflect with those who have supported me to work with whānau (kairaranga ā-whānau, mana whenua, hapū, iwi, hoa haere, pā whakawairua).