'E Kaveinga – Cook Islands cultural approach

• 'Blood is thicker than water' – the obligations and loyalty expected of family members.
• Everyone is born belonging to a family. This sense of identity and belonging remains throughout their lifetime. It is an individual's choice whether they put this into practice.
• The definition of family includes extended family (grandparents, aunts, uncles, cousins, and so on). The nuclear family is ngutuare tangata, the extended family is kopu tangata, and the tribe is vaka tangata.
• Adoptions by aunts, uncles and extended family are commonplace.

• Individuals are seen as part of a collective. There is a strong sense of belonging to a family, village, island, church and community. If any individual is not personally known to others, their links with parents, grandparents and so on are used to identify where they 'belong'.
• Individuals have definite roles in contributing to the functioning of the family or village.
• It is recognised that individuals can make things happen as part of a group.
• Older (female) children help with the care of younger children. Parents share roles as providers and decision-makers for their family. Families contribute to the collection and preparation of food in village celebrations.

• Family meetings are often used to reach decisions, especially for events such as marriages, deaths and celebrations.
• Ariki (paramount chief) and mataiapo (head of sub-tribe) are involved in collective decision-making when issues affect a number of families (for example, land and investiture).

• Traditionally, children are expected to listen to their parents. Now there is more acceptance of children's right to be heard.
• Children are given a degree of independence and responsibility at an early age by doing chores, picking up rubbish, cleaning the plantation, and so on.
• Families are also expected to obey various social, community and church controls (for example, family control over land, the importance of family decision-making in terms of land and occupation rights).

A mutually dependent relationship exists between families, ariki (paramount chief) and mataiapo (head of sub-tribe), church, village and other groups. They each have a responsibility to serve as well as to be served. For example, families will contribute food and money to the church while also expecting that the church will provide them with spiritual guidance, instruction and support.

• The concept of respect is important to the maintenance of the social structure.
• Respect is shown for those in more senior positions, such as parents, elders, ariki (paramount chief) and mataiapo (head of sub-tribe), ministers, healers.
• Respect is shown for achievers, those in jobs or positions where they are considered to have social status, such as police, lawyers, doctors and other professional people.

• Cook Islands society has a structure in which everyone has a set place and responsibility.
• Various roles and structures – ariki (paramount chief), mataiapo (head of sub-tribe), rangatira (sub chief), vaka (tribe), oire (village), tapere (district) – are required to maintain the overall functioning.
• Taboos are used within and outside families to maintain order.
• The head of the family (usually father, sometimes mother) is responsible for protecting the family.
• Brothers (and male cousins) protect sisters.

• The church is a major influence. Most families have some link with this institution. It is a part of daily life and social functioning.
• Some spiritual beliefs that existed before Christianity are still incorporated in the Cook Islands way of life, alongside Christian beliefs.
• People contribute to the church according to their own abilities (this can be by food and money).

• Families are entitled to land according to their identified family ties and Cook Islands bloodline.
• Those adopted from outside the family do not have automatic rights to occupy land that belongs to their adoptive family.

There is mutual expectation that what is given by one party will also be received by another. This act is also seen as an 'insurance policy', as the gift will be returned later in a similar form. For example:

• extended family and community members contribute to funeral costs and these gifts are accepted and acknowledged by bereaved family
• guests visiting homes will be offered food and drink and they are expected to accept this hospitality by consuming these refreshments during the visit.

These are a form of identification (showing whereabouts in the Cook Islands the speaker comes from), as well as a common medium for communication within communities.

A Cook Islands child belongs to an extensive network that includes:

• ngutuare tangata (nuclear family)
• kopu tangata (extended family)
• oire tangata (people from the same village)
• vaka tangata (tribe – note that some islands do not have a tribal structure)
• enua tangata (people from the same island).

These links are part of the child’s identity and the basis of their support, development and ultimately wellbeing. Knowledge of the child’s genealogy is important to identify maternal and paternal links and should be explored to inform a wider search for family or community participation and support.

It is important to be able to access and utilise this network in practice – for example, in the process of safety planning, family group conferences (child protection, youth justice and adoptions), or exploring care arrangements. Efforts to identify leaders, elders and other significant persons within a family's network – the family's enua anauanga (island/s of origin), vaka tangata and kopu tangata – should be explored through the appropriate Cook Islands networks. In Rarotonga, for instance, there are 3 tribal areas, known as vaka – Takitumu, Puaikura and Te Au o Tonga. Each vaka is subdivided into villages or oire – Takitumu has 3 villages (Matavera, Ngatangiia and Titikaveka). Families are identified with particular areas and have blood links with other people from within the vaka.

Practice consideration – Safety and protection for the child must be identified through consultation with ngutuare tangata and kopu tangata. Consider what protection sits within and who is seen in the role of protector within the family. It is not unusual for a family member such as a grandparent to have a protective role with children. Think about how this can be integrated into a safety plan for the child. What are the beliefs of the parents or carers about the harm occurring?

Kopapa relates to good health, mobility and minimising risk of chronic disease. Physical wellbeing is linked to an environment that supports oneself and others, positive and stable connections with family, friends and community, and a lifestyle that incorporates healthy physical activities.

Signs of concern:

• Physical and or sexual abuse (such as domestic violence, excessive physical discipline, incest).
• Neglect of health, medical, physical needs (through lack of knowledge, skills, motivation, resources).
• Lack of supports, isolation from family, community.
• Material need (such as poor housing or accommodation needs, money, employment).
• Drug or alcohol dependency.
• High-risk behaviour, including offending. 
• Physical illness (including that caused by imbalance in emotional and spiritual wellbeing).

Vaerua is deeply connected to the cultural identity, values and way of life for Cook Islands people. Spirituality is embodied in their connection to land and ancestors, traditional and religious practices. Religion is a prevalent expression of Cook Islands culture, with Christianity, faith and church playing a significant role in the daily lives of its people.

Signs of concern:

• Impact of unresolved trauma (including from physical, emotional or sexual abuse).
• Isolation from spiritual, religious supports.
• Conflict of spiritual and/religious beliefs.
• Manifestations of mental illness.

Ngakau refers to the heart or emotional centre of a person. The health of ngakau, or emotional wellbeing, is closely tied to relationships and connectedness, and Cook Islands people rely on family, friends and community for support and connectedness. Connection to faith and God is also a significant aspect of emotional wellbeing for Cook Islands people. Their emotional and spiritual wellbeing is strongly linked, with the latter providing guidance, comfort and strength to support the former.

Signs of concern:

• Emotional abuse.
• Isolation from family/community supports.
• High levels of stress (relationship issues, job pressures, money worries).
• Cultural conflicts (for example, between parents and Aotearoa New Zealand born/raised child).
• High-risk behaviour, including offending.
• Depression and other mental health issues.
• Motivation (lack of or misguided).
• Relationship difficulties.
• Unresolved trauma (such as from previous abuse or other harmful events).

Ākono’anga Māori encapsulates the cultural practices and beliefs of Cook Islands people, their protocols, values and customs, which support all aspects of wellbeing. This includes collective care and responsibility implicit in connections/relationships, roles and accompanying duties to each other and the collective.

Ākono’anga Māori holds the key for holistic solutions and restoration when harm has occurred or is occurring or there has been offending by the child and the ora’anga of ngutuare tangata (nuclear family) and the child have been impacted. Importantly though, the transformative application of ākono’anga Māori depends on its relevance to time and environment. Effecting change for the child and ngutuare tangata when harm has occurred, or is occurring, relies on understanding the motivation for behaviours, and contexts for circumstances, contributing to this.

Pacific-Indigenous social work theories and models, by Mafile'o, Mitaera and Mila

Ākono’anga o te ngutuare refers to the specific expression of ākono’anga in the household (‘what happens in the home’) and this can vary across ngutuare tangata according to where ngutuare tangata are located on a continuum from traditional to contemporary. It is important for the social worker to understand these differences and explore with ngutuare tangata their ākono’anga in order to work effectively with them.

Practice consideration – Physical discipline is often used by Cook Islands parents to teach children and young people what is acceptable behaviour and what is not. Tolerance of physical discipline is still a much-debated topic in Cook Islands society (biblical references are often used to support or oppose this form of discipline). However, in Aotearoa New Zealand, physical discipline is illegal and unacceptable. Parents who believe in the use of physical discipline as a means of control and teaching their child or young person how to behave should be supported in the use of more positive methods of discipline. Understanding the parents’ motivation and beliefs around this is critical as what supports genuine change is not the motivation (which is to teach acceptable behaviour) but the means of achieving this – that is, re-educating and supporting parents to teach acceptable behaviour in positive rather than harmful ways.

Practice consideration – Sexual abuse and sex related matters including sex education are sensitive topics and not comfortable issues of discussion. Discussion must be managed in a sensitive way and the use of papa’a (western) terms should be done with care as they can sometimes be viewed as offensive. Use appropriate terms wherever possible, e.g. sexual abuse – kanga taukore ite kopapa tamariki me kare amirimiri. If the alleged perpetrator of sexual abuse is a parent, and in other circumstances where a cautious approach is required, it is often preferable to seek the advice of a female family member (such as a mother, grandmother, or aunt) first. Obtain cultural advice about the appropriate terminology in a particular Cook Islands dialect (there are eight dialects used in the Cook Islands).

• Te au pirianga refers to the relationships between people that contribute to the reciprocal network of the collective. Family is the foundation of Cook Islands society, tying its people to their land and culture. Cook Islands people are collective by nature. Individuals contribute to a larger group, such as family, village, island, church and community, giving a strong sense of belonging to each. Respect, obedience, reciprocity and service are important values that maintain relationships and the wellbeing of the collective. As a collective society, Cook Islands people take care of each other – putting others first and caring for elders and children as valued parts of families and communities is a way of life. Reciprocity, respect, obedience and service is demonstrated through the mutual care and responsibility towards and between families, church and community.
• When people say 'it takes a village to raise a child', this demonstrates pirianga – children belong to everyone, 'my sister’s children or my neighbour's children are my children', there is a collective responsibility for their care and wellbeing.

Practice consideration – A social worker must be able to identify, access and utilise Cook Islands networks during the social work process. A Cook Islands child belongs to an extensive network – links with family, village, tribe, and island are the basis of a child's support and development.

Practice consideration – Under normal circumstances, Cook Islands children are represented by their parents or other adult family members and are not expected to contribute to issues affecting the family. However, the role of children is changing. It is becoming more acceptable for them to speak in less formal situations if authorised by their parents or other elders. Cook Islands children are also part of an extended family and community network. Valuable information can be obtained from adult members of this network.

The concept of turanga acknowledges who you are in the collective, your position and standing and the role accorded to you because of that. In Cook Islands society, everyone has turanga – one’s place in one’s family and community is important. Everyone has a role in the collective that recognises, supports and complements the roles of others. A person’s role may be different across family and community – for example, you can be a parent, a grandparent and mataiapo (head of sub-tribe) at the same time and each of these positions will offer different things for the collective. It is important for individuals to understand their turanga and to recognise the turanga of others so they can be confident in who they are, what is expected of them and what to expect of others.

Cook Islands people believe that children are a gift from God – thus the turanga of children is one of the most precious and the extent of this can be further influenced by birth order or being a namesake of an endeared person.

It is important for the social worker to know not only who resides in the home and who is connected to the child but also their role in the family. In most Cook Islands families in Aotearoa New Zealand, parents are responsible for decision-making for their children. However, extended family members (especially elders and more senior family members) are also influential in supporting, advising and monitoring these decisions.

Practice consideration – The parents’ roles within the family are complementary. Women are influential in decision-making and often take a shared role with their husbands as providers for the family. Men have precedence and a higher profile in many positions of responsibility and power in Cook Islands society, but they are also taking on a greater role in the domestic routines in the home. In most situations, both parents should be approached about concerns. With more sensitive issues, such as sexual abuse, initial contact with an appropriate adult female family member (such as the mother) may be required.

Practice consideration – If you are visiting with an elder from the ngutuare tangata (nuclear family) community, then the elder should take the lead role in the interview. (Agreement and clarification of roles that the social worker and community person will undertake is an important step in planning for the visit to ngutuare tangata.)

Peu refers to a shared and accepted way of life, or characteristics of a group of people defined by its culture – that is, its language, art, values and customs.

Te Peu e Te Akonoanga Maori | Cook Islands Ministry of Education (page 10)

Te peu enua relates specifically to the individual islands of the Cook Islands. Therefore, te peu enua is the ‘Cook Islands way of doing things’ from the unique perspective of a particular island.

Practice consideration – Listen to and talk through any areas of conflict for ngutuare tangata. Using their Cook Islands dialect and the appropriate Cook Islands terms to describe concerns, knowing the correct protocols and demeanour, involving a respected member of ngutuare tangata community as mediator and using familiar media such as biblical quotations and community contacts are useful means of manging conflict. This process should not be rushed, especially in difficult situations. Check the ngutuare tangata understanding of the issues. Listen to and acknowledge individual views expressed by family members and give time for debate on the issues until common agreement is reached.