Epa Faliki – Tuvalu cultural approach

Collectivism is crucial to maintaining the traditional customs, values and belief systems of Tuvalu society.

It is expressed through working collaboratively, sharing resources, skills, and aiding those in need within their fenua (individual island), fakapotopotoga / kuminiti (community) and kaaiga (family).

It illustrates the importance of how Tuvalu people work together for the greater good.

Practice consideration – Decisions about tamaliki are made with input from elders and family members, not just the parents. Services and interventions should engage the wider family and fakapotopotoga / kuminiti (community), ensuring solutions are safe, culturally appropriate and sustainable. 

Respect for elders, traditions and authority is central to the Tuvalu worldview.

Relationships are reciprocal, supporting others and not just an obligation but an expectation.

Practice consideration – Child protection, youth justice and adoptions approaches should honour these values by working in partnership with families and elders, rather than imposing external solutions. 
 

Christianity plays a significant role in Tuvalu life, influencing moral values, discipline and caring for one another.

Cultural traditions such as fatele (traditional gatherings) and inati (shared resources) have a spiritual underpinning and reinforce the importance of unity and fairness.

Understanding these foundations helps ensure that interventions align with the spiritual and cultural beliefs of the fakapotopotoga / kuminiti (community).

Practice consideration – Use mana-enhancing approaches when working with Tuvalu kaaiga (families), recognising they have rich cultural strengths that should be acknowledged and built on. Consider spiritual and cultural needs to ensure that services respect these. Most Tuvalu people are connected to a church and their connections to church fakapotopotoga / kuminiti (community) is strong. Elders, church and fakapotopotoga / kuminiti networks can provide cultural support and advice to kaaiga.

The kaaiga includes the extended family and kinship group, often living in the same dwelling. The household is headed by the person who holds pule (head of the family) who is usually, but not always, the eldest active male in the household. The father is the usual head of the household. A widow or single mother who is the eldest in the household may be the pule, and she may choose to delegate her responsibilities to her eldest son. The rest of the kaaiga is responsible for implementing the decisions of the pule. Grandparents can live in the home to support and help matua (parents) with the care of tamaliki (children) while parents work.

Practice consideration – Before visiting the mother in the household, check how comfortable she is to talk without her partner or husband present. It is important to always include the father in discussions and from a cultural perspective, parents should be spoken with together. However, the safety of the mother must always be a consideration. Depending on the structure of the kaaiga (family), the woman in the home may be the pule (head of the family) as a single parent and therefore may talk to you alone.

Brother and sister relationship

There is a sacred relationship between brother and sister. The sisters must not be provoked or embarrassed by the brother. In traditional culture, it is forbidden for the brother to spill the tears of his sister (to make his sister cry).

Pui kaaiga consists of relatives, aunts, uncles, cousins, sai (non-kin) relationships and grandparents who may not be living in the home.

First cousin relationships

Male/female first cousin relationships (for example, a female and her male first cousins or a male and his female first cousins) are tapu (sacred) and more significant than the brother–sister, sibling relationships. Traditionally, if a male sees his female first cousin walking towards him, he will turn and go in another direction to avoid their paths crossing. This exemplifies the tapu nature of their relationship, whereby the male cousin avoids violating tapu through unchaperoned contact with his female cousin.

The relationships between males and their female first and second cousins, and the relationships between females and their male first and second cousins, are important. Male cousins will rise to occasions when needed to assist or protect their female cousins. These relationships also have more significance than sibling relationships. Their bonds are closer than siblings.

The tuagane (sisters and female cousins) are venerated by their brothers (and by extension, male cousins).    These relationships can lead discussions and provide support, care and protection of tamaliki (children).

Practice consideration – It is important to know if there is a first cousin who can come and support kaaiga (family). The involvement of first cousins can ease tensions and worries. Always be mindful of the tapu that governs the relationships between male and female cousins, how this informs their social arrangements and interactions, and their responsibilities towards each other.

Sai relationships – non-kin

These relationships hold huge significance in Tuvalu culture. Sai means to tie, referred to the non-kin connections of non-blood brothers and sisters. This bond is stronger and higher ranking than blood siblings, such as sai taina (non-kin sister), sai tuagane (non-kin brother), sai (non-kin) grandparents. Sai grandparents’ relationships are for life – they have a strong connection and relationship that carries through their children and grandchildren.

Practice consideration – Sai (non-kin) relationships can be helpful for family group conferences whereby significant people connected to the kaaiga (family) by virtue of those relationships can act as spokespeople for kaaiga members.

Mother’s tamaliki and maternal uncle

There is a strong relationship within the tuaatina (the relationship between a mother’s brother and her child). There is an expectation of uncles, regardless of the hardship or danger involved, to help his sister’s children when asked.

Paternal aunts

Paternal aunts carry the identity, connection and genealogy of the kaaiga.

Matua ofo (Godparents)

The role and relationship of matua ofo (godparents) are another significant Tuvalu relationship on a specific fenua (island) – for example: Nanumea – this relationship is highly respected as part of their social structure.

There are 9 fenua (island atolls and coral islands) that make up Tuvalu: Nanumea, Nanumaga, Niutao, Nui, Nukufetau, Vaitupu, Funafuti and Niulakita. Tuvalu means ‘eight islands standing’ because Niulakita, the smallest atoll, is considered part of Niutao Island. Identity and belonging for kaaiga (family) is their connection to their fenua. Each kaaiga is linked to a fenua and each fenua has their own church. The bond with one’s fenua is often more significant than being known as Tuvalu.

Tuvalu people living in Aotearoa gather as kaaiga, fenua (individual island), kaulotu (church congregation) and atufenua (nation). Each individual belongs with at least one of these collectives. Leaders of fenua, kaulotu and atufenua are elected by individuals in those groups, so hold relative influence over members.

For practitioners, it is important to know which fenua the kaaiga are from as each fenua have their own cultural practices and ways of being. For example, matua ofo (Godparents) are not established or recognised relationships across all fenua.

Tuvalu society is patriarchal, relational and collective based on communal living.

The collective approach is to ensure that no one is left behind, especially in times of hardship, with religious beliefs and practices being based on communal principles.

There is collective decision-making that is predominantly led by men, including in their social, political and economic systems.

The extended family system is central to Tuvalu society.

Kaaiga (family) are seen as guardians for tamaliki (children).

Love, support and care are collectively provided through kaaiga and pui kaaiga (extended family).

Pui kaaiga include first cousins and sai (non-kin) relationships.

Elders hold a significant place within the social structure, and by virtue of their seniority they are the most respected group.

Leadership of Tuvalu society within each fenua (individual island) is represented by the maneapa structure (traditional meeting house setting) wherein falekaupule (island council) meetings take place.

Members consist of aliki (chiefs), faifeau (pastoral leaders), ulu aliki, or pulefenua, or ulu fenua (village or island heads), tau aliki (sub leaders), toeaina ole fenua (chief of the fenua) and male elders.

Land in Tuvalu is inherited and handed down to males only.

Traditionally, holders of chiefly titles are men, so they are the ones responsible for making decisions on matters that concern their fakapotopotoga / kuminiti (community).

Women are usually absent from chiefly forums because they do not hold such titles.

However, in the diaspora context, such as in Aotearoa New Zealand, leadership practices are evolving in response to influences, values, rights, laws, and ways of living in that different environment.

Tamaliki (children) hold a central and cherished position reflecting the collectivist values of Tuvalu society. Their upbringing is deeply embedded in extended family networks, fakapotopotoga / kuminiti (community) responsibility, and cultural traditions. Tamaliki are seen as precious treasures who embody the future of their kaaiga (family) and fakapotopotoga / kuminiti. Their wellbeing is interconnected with collective social structures that emphasise care, respect and cultural continuity. Conflicts involving tamaliki are often resolved within the family with emphasis on restoration and reconciliation. Tamaliki views are, for the most part, represented by adults.

With the migration to Aotearoa New Zealand, the influence of western thinking, and legislation support, Tuvalu tamaliki are exercising their right to express their own views. This shift can often create tension in the tamaliki–matua (children–parent) relationship.

Practice consideration – When there is tension within the tamaliki-matua (child-parent) relationship it is important for practitioners to ensure that the voices of tamaliki (children), their views and aspirations, are heard by kaaiga (family) to support any decisions and plans.

Leadership has  cultural, social and political significance in Tuvalu society. Elders and fakapotopotoga / kuminiti (community) leaders are embedded in traditional leadership structures, including extended family networks, religious and political institutions. Elders and community leaders also play an important role in guiding and supporting tamaliki (children). This includes ensuring tamaliki learn values, maintain respect for each other and grow up to be responsible members in their community. Understanding these roles and their significance for tamaliki and their kaaiga (family) supports appropriate interventions.

Aliki (chief)

Aliki are male-only roles. They are identified or nominated by the kaaiga within each fenua (individual island). Within the maneapa (traditional meeting house) of each fenua sits the ulu aliki (head chief) and tao aliki (sub chiefs).

Faifeau (pastoral leaders)

Faifeau are traditionally male. There is one church on each fenua (individual island). Most Tuvalu people in Aotearoa New Zealand are connected to a faith-based church.  

Ulusina (male elders)

The toeaina (male elders) of each fenua (individual island) hold traditional knowledge, culture and traditions of each fenua. The legends, stories and knowledge are passed down the generations.

Relationships are central to Tuvalu culture. The sacredness of the relationships within the family needs to be upheld with respect and care. There are key and significant relationships across Tuvalu social structure. There are roles and responsibilities within these relationships to keep sacred spaces and relationships that support wellbeing.

Application to practice

• Build trust through relationships by identifying important and key people within kaaiga (family) that have specific roles that empower, influence, support safety and olaga tokagamalie (wellbeing) of tamaliki (children) and kaaiga.
• Understanding of the social structure and significance of specific relationships (such as first cousins or sai (non-kin) relationships) is key.
• Creating safe spaces when engaging in discussions about wellbeing and family challenges requires a culturally appropriate space for the dialogue to occur. There are rules and protocols governing and maintaining the sacredness of relationships, especially in relation to roles, status and gender.

Respect is crucial when engaging with Tuvalu families. It needs to be shown to all, with humility and dignity.

Application to practice

• Acknowledging elders and key family members first is respectful and helps to reinforce trust. If the person causing harm is an elder or leader in the kaaiga (family) or pui kaaiga (extended family), seek other key people with equivalent status to advocate for, and support, tamaliki and kaaiga.  
• Sensitive topics should be introduced with care and humility to avoid resistance. 
• Build and maintain strong, and respectful working relationships with tamaliki and kaaiga.  
• Show respect, humility and alofa towards kaaiga, they will reciprocate.
• Be aware of your body language and how this is being interpreted by kaainga who will be observing it. Always be aware of your position of authority and ensure your body language and actions are humble, e.g.  acknowledge those in the room, wait to be seated, eye contact is not overly direct, allow others to speak without interrupting, focus on the conversation not on note taking.  These behaviours support building trust with kaaiga.
• Be aware that when taumatua (elders) sit in silence this is a sign of respect as they are processing their thoughts and thinking.

Actions and behaviours that demonstrate respect, alofa (love, kindness, deep concern, affection for one another), trust with one another.

Application to practice

• When meeting kaaiga (family) for the first time, wait to be welcomed into their home, remembering you are entering their safe space.  
• Waiting for a signal from the head / lead of the family to start conversation bodes well for harmonious relationships.
• It is best to build rapport before raising the purpose of your visit. Do not launch straight into this but take some time to get to know the kaaiga and allow them to become comfortable with you by showing an interest in who they are and where they’re from. You might ask about their island/village, how long they’ve been here, what brought them here, etc.
• Be professional in the way you dress, tone of voice, body language. Your actions and behaviours demonstrate fealofani – for example, your presentation, tone of voice, body language.

The Tuvalu way is a communal life that embraces a spirit of togetherness and sharing. Relatives, friends and neighbours support each other in times of hardship.

Application to practice

• Ensure to explore with kaaiga (family) their range of support within pui kaaiga (extended family), church and community. Tuvalu people will support each other through collective agency. This can highlight areas of protection potential.

A value that represents unity, harmony and togetherness and emphasises the importance of these things for developing strong family bonds and maintaining family and community cohesion.

Application to practice

• Work with kaaiga (family) in ways that recognises and draws on their capacity for collective problem-solving and decision-making. Kaaiga will identify who among them will take the lead in working alongside you, through their own cultural processes.
• Mutual respect and understanding are important for kaaiga who value peaceful co-existence with each other. Conflict resolution is achieved through these means.
• Build trust and rapport with kaaiga by promoting cooperation, working together and shared responsibility.

Alofa is expressed in different ways, is putting others before yourself.

Application to practice

• Love, care, compassion through skill and expertise is expressed through your actions and behaviours.
• Demonstrations of hospitality are acts of alofa that resonate with kaainga. This can be as simple as offering a cup of tea or water when visits occur in the office or a gesture of hospitality when visiting the home – taking a small offering of food such as bread, milk or fruit if they have young tamaliki. This will be an act of love and humility.

Spiritual wellbeing is a connection to traditional beliefs and Atua (Gods) as well as religious faith. Spiritual beliefs and values are important element because they represent people’s guiding principles in life. God is an important part of people’s everyday life and everything they do is in reference to him.

Signs of concern

• Disconnection from spiritual teachings which shape values, decision-making and social behaviours.
• Spiritual distress, feeling disconnected from cultural roots and fakapotopotoga / kuminiti (community).
• Concerns may manifest as a loss of respect for elders, disengagement from community life, at-risk behaviour.
• Disconnection from church.
• Lack of access to faith-based support such as church groups, youth groups, church events and activities.
• Spiritual curses or being possessed.

The state of wellness for the family is important as this reflects the holistic health of its members (immediate and extended family) living in harmony.

A harmonious family means having a strong sense of love demonstrated by behavioural exchanges that show fakaaloalo / aava (respect), alofa (deep concern and affection), fakatalitonugina (being trustworthy), fealofani (harmonious relationships), and faka fesoasoani (helping one another).

Working together to create and maintain peace and harmony is essential for the wellbeing of each member and the collective.

Practice consideration – Evening devotion is one of the routine and main ways in which Tuvalu kaaiga (family) maintain wellness, address concerns and support each other. It is in this environment that roles and responsibilities are clarified and reaffirmed.

Signs of concern

• Family distress.
• Trauma and conflict within kaaiga (family).
• Isolation from kaaiga support.
• Traditional worldviews, values and beliefs and western ideologies between tamaliki (children) and kaaiga causing tensions within kaaiga.
• Lack of understanding Aotearoa New Zealand laws, policies. 

Ola faka-te-foitino refers to physical wellbeing and being physically healthy, strong with no sickness or ailments.

Physical wellness is important to Tuvalu people to fulfil their duty to support their kaaiga (family).

Physical wellness also involves one’s connections to their environment, including land, sea and air, people and communities – for example, healthy homes, access and sharing of resources such as food, participation in fakapotopotoga / kuminiti (community) events and activities.

Signs of concern

• Sexual, physical harm.
• Unexplained bruises, welts, or burns.
• Neglect – unkempt, malnourished.
• Lack of attachment or bond.
• Family harm incidents.
• Financial stresses.
• Poverty.
• Drug or alcohol misuse.
• Isolation.

Mental wellbeing is understanding one’s thoughts and thinking by maintaining harmonious and respectful relationships with one another.

Within Tuvalu culture, elders who hold and impart wisdom, cultural knowledge nurture and develop tamaliki (children) and kaaiga (family) by passing down this wisdom and cultural knowledge.

It is recognised as strengthening the mind, thoughts and thinking of tamaliki as they grow and mature.

Signs of concern

• Cultural and western ideologies in conflict with each other.
• Ancient spiritual practices.
• Depression, anxiety, self-esteem.

Tuvalu people will describe themselves as happy, content, humble and harmonious people.

Peacefulness, or being in harmony within themselves, their kaaiga (family), pui kaaiga (extended family), fakai (village), fenua (individual island) environment and fakapotopotoga / kuminiti (community), is an important dimension of olaga tokagamalie (wellbeing).

Signs of concern

• Struggle to express emotions due to cultural expectations of respect and obedience leading to internalised stress.
• Child or young person withdrawal from family and community function. Avoidance of gatherings and reluctance to participate in collective activities.
• Sudden change in behaviour, like increased irritability and silence or emotional outbursts that are out of character.
• Feelings and emotions of sadness, despair, grief, loss, depression.
• Isolation from collective supports.

Tuvalu people value relational connections over formal interactions. Trust must be built before discussing sensitive issues.

Tuvalu families may find it difficult to openly discuss challenges due to cultural norms around privacy and maintaining family honour.

Spirituality is deeply embedded in Tuvalu life. Many families seek guidance from cultural leaders before major decisions.

Tuvalu families tend to make decisions together, rather than as individuals. Social workers need to respect this process.

The encompassing principle for working with Tuvalu tamaliki (children and young people) and kaaiga (family).

Guardianship is the encompassing principle of the Va’aifetū practice model

• Faatamaa is the unwritten understanding, care of, and responsibility for, people.
• This principle is the umbrella under which all notions of alofa (love), kinships, belonging, iloga (identity), tiute (responsibility) and puipuiga (protection) lie.
• This is the enabling space for recognition, dignity, forgiveness, recovery, reciprocity, resilience, restoration and shared prosperity.

Practice

Practice includes:

• seeking and recognising the ways guardianship is expressed through Tuvalu tuu mo agaanu (values) and drawing on this to promote olaga tokagamalie (wellbeing) of Tuvalu tamaliki (children) and kaaiga (family)
• enabling the space for reciprocity and restoration, and promoting the resilience and prosperity of Tuvalu tamaliki and kaaiga by ensuring their worldviews are understood and included
• proclaiming the value of human life and the principle of guardianship, promoting and protecting this as a human right.

Reflective questions

• How am I connecting the unique tu mo agaanu (values) in the cultural approach with the principle of guardianship?
• How am I demonstrating the Tuvalu principle of guardianship within the kaaiga?
• How have I promoted the tu mo agaanu that inform Tuvalu views of guardianship?

Tuu mo agaanu (values)

• Alofa (unconditional love) – tamaliki (children) are valued and precious.
• Vasia o kaaiga (family relationships) – kaaiga (family), pui kaaiga (extended family), fenua (individual island), sai kaaiga (non-kin family) significant relationships that support olaga tokagamalie (wellbeing).
• Fakatau fesoasoani (spirit of togetherness, helping one another) – the collective provides assistance and solutions specifically to support tamaliki.

Practice

Practice includes:

• recognising within Tuvalu culture that tamaliki (children) are recognised as a gift from God, and therefore the olaga tokagamalie (wellbeing) of tamaliki is also considered sacred within their kaaiga (family) and pui kaaiga (extended family)
• being aware of the significance of collective relationships – these are a critical part of Tuvalu culture and their roles and responsibilities to tamaliki and kaaiga will increase the collective safety and protection of tamaliki
• an awareness of the importance of collective decision-making in the best interests of their tamaliki
• acknowledging the value of the collective in supporting the restoration, healing, protection and strengthening of olaga tokagamalie of the collective.

Reflective questions

• How do I understand the way tamaliki are valued within their kaaiga?
• How am I identifying and understanding relationships and their significance for tamaliki and kaaiga?
• How am I building relationships with the collective to support the safety, olaga tokagamalie, and aspirations of tamaliki?
• Whose rights am I upholding when there is intergenerational conflict with differing worldviews?

Tuu mo agaanu (values)

• Fealofani (harmonious relationships) – positive relationships with faith and the spiritual world.
• Vasia o kaaiga (family relationships) – spiritual connections uphold significant relationships with kaaiga (family), pui kaaiga (extended family), fenua (individual island) and sai kaaiga (non-kin family).
• Va fakaaloalo (respectful relationships) – respectful relationships and connections to one's spirituality.

Practice

Practice includes:

• understanding that spirituality is deeply rooted in Tuvalu culture, expressed through Christianity and traditional pre-Christian beliefs
• knowing that for some kaaiga (family), having spiritual connections means having access to their ancestral knowledge and practices which contributes to individual and collective olaga tokagamalie (wellbeing)
• recognising and empowering the spiritual beliefs of kaaiga
• appreciating the way Tuvalu people acknowledge and honour the existence of tamaliki (children) long before they enter the physical world.

Reflective questions

• What am I observing, and how am I experiencing, the expressions of fealofani (harmonious relationships) from tamaliki and kaaiga?
• How am I understanding the spiritual needs of tamaliki and how am I facilitating and upholding those needs?
• How do my spiritual beliefs influence the way I understand spirituality for this tamaliki and kaaiga?

Tuu mo agaanu (values)

• Filemu (peacefulness and harmoniousness) – balance of peace and harmony that expresses interactions that are respectful, quiet and calm.
• Vasia o kaaiga (family relationships) – respect for each other and the significant relationships held within kaaiga.
• Fakatau fesoasoani (spirit of togetherness) – to help and support one another in times of need.
• Alofa (deep concern and affection) – expressed in many ways towards the collective, putting others’ needs before your own.

Practice

Practice includes:

• understanding that Tuvalu people lead with humility and demonstrate humility across all aspect of their lives
• recognising the concept of tufa tufa (reciprocity of sharing) of resources and skills is an important expression of humility and the way you treat others
• upholding and respecting the vasia o kaaiga (significance of relationships) for tamaliki (children) and kaaiga (family) supports restoration and healing of individual and collective olaga tokagamalie (wellbeing)
• respecting and honouring the significant kin and non-kin relationships of tamaliki and kaaiga that sit across the collective.

Reflective questions

• How have I demonstrated humility in every engagement?
• What part does humility play in the way I am building trusting relationships with tamaliki and kaaiga?
• How are my own cultural tuu mo agaanu and beliefs about humility being challenged in my practice with tamaliki and kaaiga?

Tuu mo agaanu (values)

• Alofa (deep concern and affection) – an expression of alofa is compassion and heart in your actions and behaviours.
• Va fakaaloalo (respect) – shown to all, upholds and supports the dignity of the collective.
• Vasia o kaaiga (family relationships) – the sacredness of relationship is upheld through respect and care.
• Fakatau fesoasoani (reciprocity) – coming together as a community to help and support upholds the dignity of kaaiga (family) and collective.

Practice

Practice includes:

• recognising and respecting the importance of collective agency of kaaiga (family) to support safety, protection, restoration and healing of olaga tokagamalie (wellbeing) of tamaliki (children) and kaaiga (family)
• upholding the dignity of tamaliki and kaaiga through their connections to culture, iloga (identity) and belonging
• being aware of my actions and behaviours – for example, my tone of voice, body language and appearance
• being transparent, open, honest with tamaliki and kaaiga.

Reflective questions

• How am I understanding dignity from a Tuvalu worldview?
• How do I draw on supports and resources I need to inform an accurate understanding of this tamaliki and kaaiga?
• How is my relational practice balancing the dignity of tamaliki and kaaiga with the need to address, hard/complex issues?

Tuu mo agaanu (values)

• Vasia o kaaiga (family relationships) – caring for and respecting the sacredness of different relationships, such as brother and sister.
• Fealofani (harmonious relationship) – demonstrated through behaviours such as aava (respect), alofa (deep concern and affection) and fakatuagagina (being trustworthy) with one another supports collective olaga tokagamalie (wellbeing).
• Fakatau fesoasoani (reciprocity) – coming together as a community to help each other as a demonstration of the way Tuvalu people value each other and their community.

Practice

Practice includes:

• understanding the social structure (including the fenua / individual islands) and the significance of relationships within it – for example, respect demonstrated towards faifeau (pastoral leaders), cousins, sai (non-kin) relationships, and the sacred relationship between brother and sister
• recognising the unique differences between relational practices and customs across Tuvalu islands
• awareness of gender in the social structure of Tuvalu society and how this shapes roles, relationships and responsibilities within kaaiga (family) and the collective
• understanding the significance of the collective contribution to olaga tokagamalie (wellbeing). When the collective are well, the individual is well.

Reflective questions

• Have I done enough to identify and understand key relationships and their impacts for tamaliki and kaaiga?
• What helps me be aware that I am taking care and being respectful of relationships with tamaliki and within kaaiga?
• How do I understand and promote the tuu mo agaanu that support fealofani for tamaliki and kaaiga?

Tuu mo agaanu (values)

• Va Fakaaloalo (respectful relationships) – between members of the kaaiga (family), roles across fenua (individual island) – such as faifefau (pastoral leaders), elders, women, cousins and sai relationships – are important and provide significant support, protection and care for each other.
• Fealofani (harmonious relationship) – expectation for behaviours of kaaiga and pui kainga (extended family) to foster harmony and peace within the collective.
• Fakatau fesoasoani (helping one another) – collective responsibility to help and support one another according to one's role in the kaaiga.

Practice

Practice includes:

• being aware that each fenua (individual island) will have distinctive protocols and processes that are unique and expressed accordingly across their fenua
• exploring and identifying roles and responsibilities within kaaiga (family) that will support the olaga tokagamalie (wellbeing) of tamaliki (children) and kaaiga and the collective
• understanding the importance of helping and supporting each other is a fundamental part of Tuvalu culture
• understanding and respecting that Tuvalu people will give generously to ensure no one goes without, regardless of their own situation.

Reflective questions

• What does collective responsibility look like for kaaiga?
• What helps me to understand how collective responsibility contributes to the overall safety and protection of tamaliki in this kainga?
• How can I be sure that my understanding of collective responsibility for this kaaiga is not being influenced by my own worldview?
• How am I ensuring the voice of tamaliki is represented?