He Tuluma – Tokelau cultural approach

At the core of faka-Tokelau is communal living and collective responsibility denoted by its strength and relationships. The emphasis is on kaiga (family), nuku (village) and communal values like ‘inati’ (equitable sharing). This will help social workers understand that:

• decisions are made collectively
• relationships and roles matter more than individual perspectives
• respect and humility are essential in engagement.

Note that inati means a customary process or a system of distribution and redistribution of resources from the sea. Inati can also be seen as the form of ethics regarding equity.

A Tokelau worldview affirms the importance of language, traditional practices and collective identity. When social workers recognise this, they protect the cultural dignity and safety of Tokelau people. For example, using language and traditional customs can help build trust and rapport and contributes to building a strong self-identity. 

Respect for elders, reciprocity and mutual support are core values for Tokelau people. Adherence and understanding these values, traditional customs and practices are integral to Tokelau culture. Elders are considered the keepers of knowledge and play a crucial role in passing down oral histories, cultural practices and societal norms to younger generations. Spirituality in Tokelau is a blend of traditional beliefs and Christianity. The integration of spiritual practices into daily life reflects a holistic worldview.

The natural environment profoundly influences the Tokelau worldview. The island’s geographical isolation and reliance on subsistence farming and fishing instil a deep connection to the land and sea. This relationship fosters a strong sense of stewardship and sustainability, as the community depends on the health of their environment for survival.

Tokelau people have demonstrated remarkable resilience and adaptability in the face of challenges such as environmental changes, external influences and economic pressures. This resilience is embedded in their worldview, enabling them to navigate contemporary issues while maintaining cultural continuity.

Kāiga refers to the family system that is the foundation of social life, identity and wellbeing for Tokelau people. Kāiga include nuclear family, grandparents, aunties, uncles, cousins and even close community members who are considered family. It is through the kāiga that values such as fakaaloalo (respect), alofa fai tamāmanu (compassion), māopoopo (collective unity) and spiritual faith are taught. The strength of the kāiga ensures that no one is left isolated – when one member suffers, the whole family feels the impact; when one thrives, the whole family celebrates.

Pui Kāiga reflects the extended family which serves as a protective circle, providing emotional support and guidance, cultural teachings, and practice care. For social workers, understanding the role of pui kāiga means family support systems are deeply collective. The wider kāiga must be engaged and recognised for their cultural roles and relationships that shape decisions. Strengthening the pui kāiga promotes wellbeing and cultural identity.

The nuku (village) is grounded in collective responsibility, respect and the interconnectedness of kāiga (family) and community. The nuku is seen as both a physical and social space where people live, work, worship and raise their tamaiti (children) together. Safety within the nuku is not viewed solely as individual physical protection, but as a broader concept that includes emotional, spiritual and cultural safety. It means ensuring that every member – especially tamaiti and vulnerable people – feel valued, respected and cared for. This is upheld through kin ties, the teachings of elders and the expectations that everyone contributes to the welfare of others. Harmful behaviours such as violence, neglect or disrespect are seen as threats to the unity and wellbeing of the entire community, not just the individuals. When issues arise, the nuku often responds collectively through dialogue, guidance from elders and culturally appropriate interventions to restore harmony.

Practice consideration – Understanding safety within the nuku (village/community) requires recognising that safety is maintained through relationships, shared values and community engagement. Social workers must approach practice in ways that strengthen family and community ties, uphold cultural identity, and work alongside the nuku to promote holistic wellbeing. Disrupting or ignoring the structure of the nuku can undermine safety, whereas building trust within it can create meaningful, culturally grounded support for individuals and families.

An influential role in the Tokelau kāiga is that of the fatupaepae. This is the honourable title given to elderly women or women of seniority descended from the female line. These matriarchs are responsible for overseeing the equal and fair distribution of resources as a means of maintaining the welfare and care of the entire extended kāiga. The solidarity of the family group and success of the day-to-day operations depend on the fairness and authority of the fatupaepae. The fatupaepae holds a privileged role and is influential in making key family decisions. This role, more than any other, is the central symbol of kāiga and is not based on hierarchy but rather on leadership. The fatupaepae represents wisdom, compassion, justice, strength and decision-making based on consensus by kāiga.

Toeaina are the repositories and keepers of Tokelau knowledge, traditions and wisdom. In faka-Tokelau, toeaina are guardians who guide and lead kāiga. ‘Manatua te toeaina i te mulivaka’ (‘Remember the old man at the helm of the canoe’) signifies the prestigious place male elders hold in their guardianship and leadership role as head of the kāiga. A Tokelau gathering or meeting is without mana if there is no toeaina present. Toeaina work alongside fatupaepae in making decisions that affect tamaiti, kāiga and Tokelau communities. Their wealth of experience, resilience and peace-making role helps to resolve conflicts in meetings. They are the ones who always open, watch over and close any gathering or meeting.

Te aumaga are able-bodied men within each nuku (village/community), whose role and responsibility is to gather food for the nuku, fish and work around the fenua (land). Theirs is a significant role within the nuku, with blessings and prayers of protection from kāiga (family) and nuku.

The vā (relationship) between brother and sister is sacred. It is the most significant and cherished relationship in Tokelau culture. This is concerned with mutual welfare, the welfare of kāiga (family) and that of the wider kin network. The reciprocal obligations underpinning this relationship are traditionally marked by the brother taking responsibility for the needs and care of his sister once she is married. In turn, the sister would give her son to her brother (a custom known as mate), especially if the brother was to leave Tokelau. The sister’s son becomes the protector of his uncle to the point of death. This tradition demonstrates the significance of the bond between brother and sister, and some Tokelau people continue it today. The moral code of behaviour between brothers and sisters includes the observation of respectful language and behaviour between them and towards their tamaiti (children). Their tamaiti also commonly refer to their aunts and uncles as mother or father. Respect and honour are shown by language, rituals and dignified behaviour. Vā feāloaki is preserved in families through the fulfilment of duties and responsibilities for each other. Honouring these relationships is of high importance.

Understanding of cultural values, customs and social norms ensures interventions are respected and culturally appropriate. This helps build trust with the community and makes it more likely that families will engage with and support child protection and youth justice efforts.

Knowledge of the social structure, including roles of family members and community leaders, enables practitioners to communicate effectively. Understanding who holds influence and respect within the community can facilitate better dialogue and cooperation.

Tokelau society places a strong emphasis on collective responsibility and community involvement. Recognising this allows practitioners to adopt a more holistic approach that includes extended family and community members in the planning, assessment and implementation of child protection and youth justice measures.

Understanding the underlying social and cultural factors that contribute to issues such as child maltreatment or youth offending can lead to more effective prevention and intervention strategies. This might involve addressing community-wide challenges or leveraging traditional systems.

Tokelau belief system recognises that a spiritual and cultural compass guides wellbeing. This shapes how Tokelau people understand health, respond to challenges, and care for one another and their environment. A well person is one who upholds moral values, contributes to the collective wellbeing and lives in accordance with spiritual teachings.

The state of te kāinga is core to the wellbeing of Tokelau people. Relationships and the interconnectedness of tamaiti (children), kāiga and nuku (village/community) is fundamental. Working together, caring and sharing with one another ensures that everyone is cared for through alofa (love) and resources.

Cultural knowledge, customs and wisdom is imperative in shaping identity and belonging for tamaiti (children) and kāiga (family) who have ancestral links to Tokelau. Maintaining identity through language, dance and connection to elders is essential to their wellbeing. Knowing your gafa (genealogy) connects individuals to their ancestors, giving meaning and purpose.

Hikomaga wellbeing dimension for Tokelau is how they protect and care for their land, ocean, resources, their homes and their nuku (village/community). It is a source of life and connection to their ancestors and future of their tamaiti.

The state of tino o tagata (the physical being) comprises their values, belief system, their te kāiga, fakahinomaga, fakatuatua / talitonuga, mafaufau and hikomaga.

Expressions of how tamaiti (children) and kāiga (family) calm and anchor their thoughts. Mafaufau supports thinking calmly and collectively so that views and contributions are clear and understood.

Practice consideration
• Social workers must assess individual safety with an understanding of cultural, spiritual and relational factors.
• Interventions should prioritise keeping the individual connected to kāiga (family), culture and nuku (village/community) where safe to do so.
• Removing individuals from harmful situations must be balanced with efforts to preserve identity and connections.
• Strengthening the pui kāiga (extended family) is seen as strengthening individual safety.

Kāiga (family) solutions come with understanding and alofa fai tamāmanu and fakahoa lelei – inclusion and restoration are the primary principles of practice. Everyone has something to offer in all plans, and everyone is involved in the interest of restoring kāiga.

The lid of the tuluma (fishing box) protects and preserves its contents just as fakaaloalo involves showing respect, care and consideration for others, thereby protecting and preserving the wellbeing, dignity and relationships of individuals and communities through this behaviour. Practitioners, through respectful and considerate actions, can begin, develop and close relationships with tamaiti (children) and kaiga (family), metaphorically using the lid of the tuluma to protect and preserve, secure all good things, and hold everything safely.

The sennit is the rope that binds the tuluma to provide strength and stability. It symbolises strength in unity, resilience and interconnectedness embodied in māopoopo. Just as the sennit holds the tuluma together, māopoopo highlights the collective strength that comes from cooperation and working together. Like relationships fostered through māopoopo, the sennit is woven to withstand stress and strain, and by holding the essential parts of the tuluma together, the sennit encapsulates the interconnectedness and interdependence that māopoopo embodies. The practitioner can apply the metaphor of the sennit to promote māopoopo, focusing on relationships, collective decision-making and problem-solving, understanding power dynamics and the significance of history for relationships and communities. 

Strong relationships and collective bonds are vital to the wellbeing of Tokelau kaiga and communities. Just as the tuluma vessel holds and protects its contents, vā  fealoaki involves holding and supporting relationships. The strength and integrity of the tuluma keeps its contents safe in the same way as the strength and integrity of the collective is maintained through the centrality of relationships. The tuluma vessel represents the body of relationships when working with kāiga. It is the material that ensures buoyancy supporting holistic wellbeing.

Unity and purpose to achieve individual and collective wellbeing through peace and respect.

The tamana (older male sibling) of the kāiga works alongside the fatupaepae (senior women) to make decisions for kāiga. Fakaaloalo is deeply embedded in the special bond between the tamatāne and tamafafine (brother and sister).

Significance for practice

• Adherence to hierarchy and expectations of conduct support family harmony and wellbeing.
• Typically, in a gathering, tamaiti (children) do not talk when the elders are present due to cultural hierarchy and respect.
• If there are visitors, it is the male head of the household whose role it is to engage while his wife, sister or tamaiti refrain from talking or joining in the conversation. The male may then signal permission to the others to speak.
• Social workers who wish to engage with tamaiti and adult women in the kāinga may need to initially engage the male head of household as appropriate.
• Respect is shown towards the tamana and fatupaepae, and this is essential for supportive decision-making. Honouring these dynamics and roles, we nurture an environment where fakaaloalo (respect) is upheld, strengthening the ola mālōlō lelei (wellbeing) of the kāiga (family) as a whole and maintaining cultural integrity in our approach.
• Understand the deep bond between siblings, especially the relationship between tamatāne and tamafafine. 

Tokelau language.

Significance for practice

The use of Tokelau language and common terms would help engagement with parents, elders and community leaders. 

“Alofa fai tamāmanu is shown especially towards those without kāiga and with no connection to fenua, those experiencing suffering and difficulties, and those who are unable to take care of themselves without support.”

This value is about seeing everyone in the nuku (village/community) and ensuring they are all cared for. This is about being empathic to all ensuring there is care for each tamāmanu. The underpinning purpose of inati (equitable sharing) aims to create an environment, where resources whether emotional or practical are allocated in a way that promotes the ola mālōlō lelei (wellbeing) of the entire kāiga (family), nurturing balance and fairness in decision-making. 

Application to practice

• Offer tamaiti (children) support, and make sure they feel included in conversations, planning and decisions. Make sure they feel valued and listened too, cared for within kāiga (family) and by all those involved in their support and care. 
• Advocate for the ola mālōlō lelei (wellbeing) of tamaiti and kāiga to uphold their dignity and strengthen relationships.
• Take extra care and give more attention to the most vulnerable members of kāiga – tamaiti, disabled, sick and elders. 
• See everyone as members of a nuku (village/community) – the kāiga or tamaiti are not isolated groups of people, they belong to a bigger system and therefore solutions need to be sought within this system.
• Take notice of the kāiga structure and the dynamics as this will inform your analysis and plans.

Fakaaloalo is exemplified by mutual respect and fulfilment of roles and responsibilities that maintain peace and harmony within the kāiga (family). Fakaaloalo between kāiga members is essential to ola mālōlō lelei (wellbeing). This is particularly true in the case of toeaina and lōmatutua (elderly men and women), the tamana (older male sibling) and the fatupaepae (senior female) with other members of the kāiga.

Application to practice

• Adapting language, tone and behaviour to strengthen relationship. 
• Applying respect and honour means actively recognising and respecting the different relationships within the kāiga, particularly considering the cultural nuances based on age, gender, status, disability and vulnerability. For example, I ensure that I approach elders with the appropriate reverence, acknowledging their wisdom and experience, while also understanding the important role of the tamama and the fatupaepae in decision-making.
• Being reflexive in your approach when approaching a Tokelau kāiga.
• Identifying the elders beforehand and giving them the space to speak after karakia in line with normal practice in a Tokelau setting.

The concept of vā fealoaki emphasises the importance of relationships and the collective context. It describes and represents the different relationships and special connections that family members have with each other and is preserved in families through fulfilling duties and responsibilities for each other.

Application to practice

• Respect and honour are shown through the way I engage with kāiga (families) that reflects their values. 
• Observing, seeking guidance on the different social and cultural relationships within the kāiga. 
• Identifying which relationships need to be left to the balance of the vā (relationships).
• Awareness of how you manage conversations across different ages.

This value is about the harmonious synchronicity of members of the community working together for a common good.

Application to practice

• Nurturing collaboration within the kāiga (family) and nuku (village/community) is essential for achieving shared goals. By recognising the strengths and contributions of each member, we can create a collective approach that supports ola mālōlō lelei (wellbeing) of tamaiti (children) and kāiga you are working with. 
• Actively engage with kāiga by encouraging open dialogue and collaboration, where each member’s voice is valued and their contributions to the kāiga and nuku are respected. This will enhance your cultural competence and strengthen your ability to support the overall ola mālōlō lelei of the kāiga you work with. 
• Every person has a role and responsibility to ensure the success of the undertaking.

“Halahala ki vavau, ka eke mau ki pale o Tokelau – to plan for the future is to understand the past”.

(Tokelau alagakupu, proverb)

The essence of this value is to be driven and motivated towards goals and this requires an understanding of a situation in its entirety, including how and why it came about.

Application to practice

• Support tamaiti (children) and kāiga (family) to identify ola hatala for themselves and each other.
• When the motivation and the goal are positive (such as wanting the child to learn acceptable behaviour) but the means of achieving the goal is not (such as excessive physical discipline), education about better approaches support both motivation and goals. Kāiga or nuku (village/community) are often the most effective people to carry out this education because of their cultural expertise and knowledge.

Ola fehokotaki is the concept where language and symbols of culture are promoted, and indigenous knowledge and customary and contemporary practices are considered and communicated.

Application to practice

• Uphold Tokelau culture and ways of knowing when working with tamaiti (children) and kāiga (family) – for example, using Tokelau language, promoting Tokelau practices and customs, and referencing Tokelau concepts to support conversations.
• Demonstrations of humility include understanding when to hand the conversation over to the kāiga. 

The encompassing principle for working with Tokelau tamaiti (children and young people) and kāinga (family).

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

• Guardianship is the unwritten understanding of care and responsibility for people.
• This principle is the umbrella under which all notions of alofa (love), kinships, belonging, identity, responsibility and 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 Tokelau aganuku (traditional values) and drawing on this to promote ola mālōlō lelei (wellbeing) within the current context of the kāiga (family)
• holding a consciousness to what cultural practices are important to the kāiga and then positioning these practices to foster relational and restorative engagement in an attempt to arrive at kāiga centred solutions
• upholding the value of human life and their voices, against the principle of guardianship (care and responsibility) to ensure space is enabled for all those key to the kāiga.

Reflective questions

• How am I connecting the guardianship principle with the unique traditional values of ‘alofa fai tamāmanu’ and māopoopo? (See “aganuku – traditional values” for description.)
• How am I demonstrating the Va’aifetū encompassing principle of guardianship within the kāiga?
• How can I demonstrate the practice from the He Tuluma model in my engagement and written assessments when working with kāiga?

Aganuku – values

• Māopoopo (unity and purpose for a common good) – supports individual and collective ola malōlō lelei (wellbeing).
• Vā fealoaki (respectful relationships) – identify relationships that support ola malōlō lelei of tamaiti (children) and kāiga (family).
• Fakaaloalo (respect) – of the relationship between ancestral knowledge (including pre-Christianity), Christianity and other faiths and how they may interweave within kāiga. Context are important elements of Tokelau worldview.
• Ola hatala –to be driven and motivated towards intentions.

Practice

Practice includes:

• exploring the tamaiti (child’s/children’s) connections to the wider collective to ensure that I uphold the rights of tamaiti to their culture, identity and belonging
• honouring the duty of care and responsibility of kāiga (family) for tamaiti is of high importance for Tokelau people
• knowing the roles and responsibilities within kāiga and how these contribute to the best interest of tamaiti and kāiga
• recognising and understanding when the ola malōlō lelei (wellbeing) of kāiga is well and safe, the ola malōlō lelei of tamaiti is also safe and well.

Reflective questions

• How is my understanding of the Tokelau social structure helping me to draw on the different roles and responsibilities within kāiga and know the key people to be talking to?
• How do I understand the way tamaiti are valued within their kāiga?
• Whose rights am I upholding when there is intergenerational conflict with differing worldviews?
• What steps am I taking with kāiga to ensure tamaiti are safe?

Aganuku – values

• Fakaaloalo (respect) – of the relationship between ancestral knowledge (including pre-Christianity), Christianity and other faiths and how they may interweave within a kāiga (family) context are important elements of Tokelau worldview.
• Vā fealoaki (sacred relationships between members of the kāiga) – these relationships are honoured through language, ritual and how you act. There are responsibilities in these roles and must be observed.
• Ola hatala – to be driven and motivated towards intentions.
• Alofa fai tamāmanu – compassion towards the most vulnerable members of kāiga.

Practice

Practice includes:

• understanding what spirituality looks like for the kāiga (family) you are working with is important, such as traditional and religious expressions of spirituality
• making note of who the significant pastoral or spiritual leaders are within kāiga and pui kāiga (extended family) – ensure you capture key relationships and how the kāiga use these pastoral or spiritual leaders, and try not to assume what their role will be
• be observant to the traditional value of vā fealoaki in both the kāiga and pui kāiga and ensure you check your understanding of the different relationships
• be aware that cultural practices differ across nuku (village atolls/communities), and environment plays a huge role in the role of spirituality.

Reflective questions

• Why is it essential for me to recognise how a kāiga practises spirituality?
• In what ways do tamaiti and kāiga express their spirituality, even if they don’t identify as religious or consciously connect to spiritual practices?
• How do my personal beliefs influence my understanding of how kāiga value and express spirituality?

Aganuku – values

• Māopoopo (unity) – collective responsibility for care and support of people.
• Vā fealoaki (sacred relationships between members of the kāiga) – these relationships are honoured through language, ritual and how you act. There are responsibilities in these roles that must be observed.
• Alofa fai tamāmanu – compassion towards the most vulnerable members of kāiga.
• Fakaaloalo (respect) – of the relationship between ancestral knowledge (including pre-Christianity), Christianity and other faiths and how they may interweave within a kāiga context are important elements of Tokelau worldview.

Practice

Practice includes:

• being aware of the power you carry as a social worker and taking steps to minimise the power imbalance implicit in your role
• being reflexive in your engagement, recognising that your presence may disrupt the aganuku (traditional values) described and limit the effectiveness of cultural practices
• recognising that humility in a kāiga (family) context is an active expression of respect demonstrated through behaviours and language
• ensuring processes for kāiga are governed by their time needs and not my time constraints
• checking your engagement is genuine, open and honest
• establishing the first language of tamaiti (children) and kainga and taking all necessary steps to support their understanding
• avoiding the use of workplace jargon.

Reflective questions

• What does humility look like to me? How do I demonstrate this humility in my practice when working with kāiga?
• What behaviours and actions of the kāiga am I witnessing that are expressions of humility and what supports do I need to write this up in a way that does not cloud what I have witnessed?

Aganuku – values

• Vā fealoaki (harmonious relationships) – humility and respect is embodied in behaviours and language.
• Māopoopo (common good) – collective agency of kāiga (family) and communities working together for the ola malōlō lelei (wellbeing) of kāiga and nuku (village/community).
• Fakaaloalo (respect) – of the relationship between ancestral knowledge (including pre-Christianity), Christianity and other faiths and how they may interweave within a kāiga context are important elements of Tokelau worldview.
• Alofa fai tamāmanu – compassion towards the most vulnerable members of the kāiga.

Practice

Practice includes:

• appreciating that time and space has different meanings for Tokelau people and this must be understood to avoid misinterpretation
• respecting the significance of cultural process and protocols and being guided by the kāiga (family)
• acknowledging and understanding the significant roles within kāiga and nuku (village/community) who hold status, seniority and leadership, such as fatupaepae (matriarchal leaders/senior women), toeaina (male elders), faifeau (pastoral leaders) – recognising collective agency is a strength within Tokelau culture
• understanding the significance of gagana Tokelau (language), ensuring correct pronunciation is your endeavour and spelling of Tokelau names and words is accurate.

Reflective questions

• How is my relational practice balancing the dignity of tamaiti and kāiga with the need to address hard/complex issues?
• How would I create a safe space with kāiga to enable safe and open dialogue to occur with tamaiti?
• How do I actively use He Tuluma – the Tokelau cultural approach and practice prompts – to support and uphold the dignity of tamaiti and kāiga in my practice?

Aganuku – values

• Vā fealoaki (establishment and maintenance of harmonious relationships) – conduct and respect towards building and strengthening relationships.
• Māopoopo (collective unity) – members of the community working together for the common good.
• Alofa fai tamāmanu – compassion towards the most vulnerable members of kāiga (family).
• Ola fehokotaki – Tokelau solutions for Tokelau kāiga (family).

Practice

Practice includes:

• exploring the ways in which Tokelau social structure creates and supports safety, accountability and solutions
• identifying all significant relationships within the kāiga (family) and nuku (village/community) which support the care, safety and protection of tamaiti (children)
• in all my engagements, knowing who the members of kāiga are in the room, the significance of their roles and the relationships between them
• respecting the significance of loto fehoahoani (service to people, helping others) within Tokelau culture and how this manifests across the relationships within kāiga.

Reflective questions

• What am I doing to identify and draw on significant kāiga relationships for tamaiti?
• How have I experienced or observed the value of loto fehoahoani within kāiga and Tokelau culture?
• How does understanding the roles within kāiga help my understanding of tamaiti and their kāiga?

Aganuku – values

• Māopoopo (working together) – responsibilities across the nuku (village/community) to care and support the vulnerable kin and non-kin relationships.
• Vā fealoaki (establishment and maintenance of harmonious relationships) – conduct and respect towards building and strengthening relationships.
• Ola fehokotaki – Tokelau solutions for Tokelau kāiga (family).
• Alofa fai tamāmanu – compassion towards the most vulnerable members of kāiga.

Practice

Practice includes:

• being aware of the specific roles and responsibilities each kāiga (family) member holds within their own kāiga, pui kāiga (extended family), nuku (village/community) and community and the significance of this for tamaiti (children)
• being respectful, honest and transparent in all interactions and engagements with tamaiti and kāiga
• understanding the significance of māopoopo for practice – that is, that support and care collectively provided is a responsibility not taken for granted and is a strength to be drawn on.

Reflective questions

• Who am I involving to ensure decision-making and planning for tamaiti and kāinga is relational, inclusive and restorative?
• How does collective responsibility for Tokelau kāiga look similar or different from my own worldview?
• What is my responsibility to seek further support and advice to help my work with tamaiti and kāiga? How well I am meeting this responsibility?