Ko e Niu e – Niue cultural approach

The chant for the Ko e Niu e acknowledges genealogical ties and the origin of the island name, Niue.

According to legend, a group of Niue men were gifted niu (coconut) and were advised to return home and plant the fruit for their people.

The value of the tree soon became clear, and the coconut has since become a symbol of life to the people of Niue.

The niu was seen as a gift of life. ‘Niu’ means ‘coconut’, and ‘e’ meaning ‘here’ – when ‘niu e’ is translated, it says ‘Here is the coconut!’

Likened to the niu, the cultural approach is seen as a gift for reconciliation and restoration.

Ko e, Niu-E, Ko e Niu-E
Uta Ia, uta Ia, ti uta Ia e mua
Ti Keli kelekele he motu ha mua
Ti tanu-tanu-hifo, tit anu-anu-hifo 
Ti leveki! Ti leveki! Ti leveki to tupu ai
Ti leoleo fakamitaki, a to fua mo e aoga
Ma e tau tino ha mua, mo e tau fanau ha mua
Ki a makona! ki a makona! Ki a moui tukulagi
E tau atuhau ha Niu-E
Ha Niu-E, Ha Niu-E, Ha Niu-E

This coconut
Take it! Take it! 
Dig the ground in the land
Cover it! Cover it! 
Look after it, until it grows
Take good care of it until it bares fruits
For your bodies and for your children
Be fruitful forever
For generations of Niue
For Niu-E, for Niu-E

Composed by Ben Tanaki

The Ko e Niu e approach acknowledges that culture is ever evolving and that different families may be at various stages of that evolutionary journey or continuum. For example, some families might be very conservative and traditional and therefore hierarchical top down in their relationship, while some families are influenced more by the Aotearoa New Zealand context and other factors and may be less hierarchical and more inclusive and accommodating of the views, voices of young people and children.

The niu encapsulates important cultural values and practices that are essential for effective and respectful engagement.

For Niue people, the coconut is deeply revered and is multifunctional in resource. It represents sustenance, resilience and the interconnectedness of life – the strength to thrive in tough conditions, which can be likened to the resilience of Niue children, young people and their families.

For social work practitioners, recognising and building on this resilience is crucial as it fosters empowerment and long-term sustainability.

The niu in the Niue culture is often shared and used in communal activities. This reflects the importance of community and kinship ties in the upbringing and protection of children and young people.

Ko e Niu e acknowledges that effective child protection and youth justice and adoption strategies must involve the wider community, respecting and incorporating communal decision-making processes and support networks. Employing the many uses of the niu demonstrates resourcefulness and adaptability traits that are valuable for working with Niue children, young people and their families. There is a need for practitioners to be flexible and creative in finding solutions that are culturally safe, appropriate and effective.

Ko e Niu e highlights the importance of cultural safety, sensitivity, holistic care, resilience and community involvement in child protection, youth justice and adoptions work with Niue children and young people.

Ko e Niu e provides a guide for practitioners to engage in the Aotearoa New Zealand context with Niue people, in ways that are culturally safe, respectful and effective.

Practice ensures interventions offer safety and protection with a wellbeing focus but also empower Niue children, young people and families.

Relationships hold profound significance and influence for the individual, cultural and social wellbeing of tagata Niue (Niue people).

Relationships are central to their spiritual practices and connections to meaningful relationships, which gives individuals a sense of purpose and belonging. 

The village setting plays a pivotal role in the cultivation and transmission of these values.

The village is a self-supporting system in which everyone knows each other, and everyone has a role with responsibilities that contribute to the wellbeing of all its members.

Where there is balance, peace and harmony in the village collective, there is good wellbeing for the fanau / tau fanau (children) and magafaoa.

Cultural heritage such as customs, traditions and values underpin a Niue worldview.

Embracing values such as fakafetuiaga (relationship), fakatokolalo (humility), fakalilifu (respect), fakafeofanaki (dignity) and magafaoa (family) contributes to their sense of pride and belonging.

Churches are still a traditional stronghold for Niue communities, providing valuable, social, spiritual and cultural gatherings upholding and maintaining Niue identity and belonging.

Kia tupuolaola e moui he Tagata Niue: Navigating health, wellbeing and digital spaces | University of Auckland Research Space

Vagahau Niue is regarded as the essence of Niue identity.

The ability to speak and understand the language is crucial to understanding the values and beliefs of Niue fanau / tau fanau (children) and magafaoa (family).

The depth of meaning and feeling expressed in key concepts that reflect values and beliefs of Niue people can only be understood where there is understanding of the vagahau (language).

Kia tupuolaola e moui he Tagata Niue: Navigating health, wellbeing and digital spaces | University of Auckland Research Space

In the absence of being able to use vagahau Niue, traditional dance and participation in culturally significant events are becoming an important way to establish a sense of belonging and connectedness.

The nuclear family is core where the fanau / tau fanau (children) in the unit are supported by their parents or caregivers.

The father is traditionally the head of the family unit, although not all families are the same.

In more contemporary nuclear families, there will be a blend of traditional and modern domestic arrangements. 

The extended family plays multiple and critical roles that contribute to the wellbeing of the individual and wider collective family.

They act as support and security for each other.

This network of support provided by the extended family ensures that individuals are not in isolation, and they can depend on each other for support.

The family’s community, church in particular, their religious communities and village affiliations are important.

The role of the church and village helps to maintain customs and traditions.

Of note, outside of Niue, new associations to sports groups and other groups are becoming increasingly important social contexts for tagata Niue (Niue people) communities to retain cultural significance.

Kia tupuolaola e moui he Tagata Niue: Navigating health, wellbeing and digital spaces | University of Auckland Research Space

Represents one’s unique cultural identity as tagata Niue (Niue people). Ko e tagata Niue is encompassing of the nuclear, extended family, church and village.

Children and young people have an active role and responsibility in the family.

They learn from their parents and elders and help maintain the family unit.

Respecting their parents and elders is a key responsibility of children and young people. 

Parents' primary responsibility is to ensure that the child and young person’s needs are met.

From a Niue perspective, good parents are expected to be good role models, teaching their children and young people cultural values, respect for elders and community responsibilities. 

The leader of the magafaoa can be male or female, the eldest or a key significant person (or people).

Ulu he magafaoa lead with humility and maintain reciprocal relationships with others.

They have the responsibility to look after the wellbeing of the magafaoa and the land.

Every magafaoa has an ulu he magafaoa who is key in mobilising, protecting and strengthening connections with churches and villages to supporting the family.

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Tau ulumotua are elders (either female or male) within the magafaoa who can provide advice to younger family members and are respected for their knowledge and experience.

These elders can include taumatua tupuna (grandparents).

They play a crucial role in the transmission of cultural knowledge.

In most cases, they can act as mediators in family disputes and conflicts.

Tau takitaki he maaga are respected members of the community in leadership positions, such as a church minister.

Spiritual wellbeing is deeply intertwined with Niue cultural identity.

Links to spirituality are not only connections to their religious beliefs and faith but also to traditional beliefs and practices.

Many factors contribute to spiritual health for tagata Niue (Niue people) – of significance is their connection to their ancestors and history, and land is vital in fostering a sense of belonging to their cultural roots and identity. 

Loto means inside or from within, and logonaaga is deep feelings.

Emotional wellbeing is to be happy, content and living a pleasant life.

Engaging in activities and connecting with things that are central to fanau / tau fanau (children) and their magafaoa (family) can contribute significantly to being emotionally well.

For tagata Niue, having a sense of purpose and direction is central to one’s state of emotions.

There is a strong emphasis on kinship bonds and relationships in the Niue worldview and one’s emotional wellbeing often comes from these supportive networks, which reinforces social ties and provide emotional support.

Malolo means well or strong and tino refers to the body.

Niue people look after their natural environment, understanding the relationship between this and maintaining and sustaining their quality of life and physical wellbeing.

Being physically well supports community cohesion through the ability to participate in events and maintain connections.

Physical wellness contributes to a positive outlook on life, thereby supporting mental wellbeing.

Malolo tino extends to aspects of the physical environment that meet basic material needs.

A secure environment is fundamental for both physical and mental wellbeing.

Poverty and social disparity can limit access to what Niue people need to maintain physical wellbeing, such as healthcare, housing and other basic material needs. 

Manamanatuaga is about having positive relationships with your magafaoa (family) and maaga (village, community/group).

Positive relationships are closely associated with psychological wellbeing.

The connections strengthen identity and sense of belonging.

Knowing your roles and responsibilities in your family grounds you in your culture to have purpose and balanced mental wellbeing.

Signs of concern:

• Disconnection or isolation from religious and spiritual supports.
• Lack of understanding and insight with cultural connections.
• No link to magafaoa (family) or tagata Niue (Niue people).
• Weakened genealogical knowledge and connection.
• Fixed religious belief that impacts on wellbeing of child and young person.
• Significant changes, which cause spiritual distress.
• Tensions of traditional and contemporary beliefs.
• Lack of connection with family and peers.

Signs of concern:

• Experiencing negative feelings such as anger, and expressing inappropriate and unusual behaviour, such as aggression or being disruptive.
• Unexplained feelings of sadness more than usual.
• Distress from relationships.
• Fighting with members of the family.
• Feeling dislocated from culture and family because of migration, adapting to new environment, lack of connections to family.
• Distressed and overwhelmed with competing expectations and conflict between traditional versus contemporary ways of being.
• Cannot cope with pressures of daily activities and fulfil role and responsibility.
• Inappropriate behaviour.

Signs of concern:

• Detrimental environment due to poor housing conditions, dangerous location, poor hygiene, etc.
• Physically unwell, including chronic health conditions.
• Poor hygiene through neglect.
• Substance dependency and abuse.
• Physical abuse or physical discipline.
• Family or domestic violence. 

Signs of concern:

• Signs of mental illness, including undiagnosed.
• Trauma from abuse.
• Fanau / tau fanau (children) reacting to something that is difficult or stressful in the environment.
• Low self-esteem.
• Lack of insight into life ahead, being stuck and not being able to move forward.
• Choosing not to accept reality, being stuck in ways, such as addiction.
• The inability to accept the help that is available to them.
• Changes in the home or family.
• Not safe to be around.
• Unhealthy and toxic relationships.
• Loss of language.
• Self-harm.

Fakalilifu is about displaying the upmost respect towards the fanau / tau fanau (children) and magafaoa (family) by the way you conduct yourself through your actions and behaviour.

Fakalilifu co-exists with loto fakatokolalo (humility), which displays a humble spirit and a gentleness through your body language and tone of voice.

Demonstrating fakalilifu also shows you are honouring the vahaloto (sacred relationship) between magafaoa (family) and towards the ulu he magafaoa (head of the family).

Application to practice

• Take the lead from the magafaoa (family) and wait to be led to be seated and work through how the meeting is to proceed.
• Demonstrate loto fakatokolalo (humility) by taking your shoes off at the door. 
• Acknowledge the ulu he magafaoa (head of the family) and other elders.
• Lower yourself so you are at the same level as the magafaoa.
• Be aware of the reciprocal relationship built through fakalilifu – that if we say we are going to do something, we make sure to deliver.
• Be aware of sensitive topics when addressing the magafaoa.
• Where possible, prior discussions with ulu he magafaoa or elders are held before family meetings. 

Fakafetuiaga is respecting the value of and maintaining good and transparent relationships with fanau / tau fanau (children), magafaoa (family) and ko e maaga (village, community/group).

This collaborative approach ensures any discussions and decisions being made are not done in isolation, but with the support of all involved for the care, safety and wellbeing of the tama (child), fanau / tau fanau and magafaoa.

Preserving good relationships allows good dialogue and protects the relationships from being tarnished by misunderstandings between one another.

Sustaining important relationships is important for Niue people as it also acknowledges the spiritual connection to a higher being and ancestral connections to those who have passed.

Application to practice

• Greet fanau / tau fanau (children) and magafaoa (family) in their language to demonstrate your acknowledgement of and respect for their identity and culture. However, whether greeting in Niue or English, be warm and genuine in approach. 
• Clearly state your name and who you work for.
• Families often find it comforting to know who you are as this might help to alleviate anxieties about state power. The family may then expect you to be able to understand their story and ways and to care about their tama (child) and them.
• If you have connections to Niue, some may know who you are and respect you accordingly. They may see you as someone who can help, whether you can speak Niue. It will not be unusual for them to ask about your cultural lineage and affiliations. Forming connections will help break the ice while collecting meaningful information. 
• Understand and follow cultural protocols, such as providing the opportunity to the ulu he magafaoa (head of the family) or magafaoa (family) to open the meeting.
• Make sure there is clear discussion regarding roles and responsibilities.
• Displaying respect and humility through building good relationships cultivates long-lasting trust between social work practitioners and tama (child), fanau / tau fanau (children), magafaoa (family) and ko e maaga (village, community/group).
• Acknowledge magafaoa lived stories and experiences and share your own relevant life experience as a display of trust.

Fakatokolalo is having a humble ‘heart’ of service, where you put other people’s needs before yourself.

It is also demonstrating fakalilifu (respect) through your actions and behaviour, making it honourable towards fanau / tau fanau (children), magafaoa (family) and ulu he magafaoa (head of the family).

The ‘heart’ of service also demonstrates the willingness of the collective to put the welfare and care of fanau / tau fanau and magafaoa first.

Application to practice

• Be aware of the impact of your involvement on magafaoa and show some acknowledgment of this. This could include an apology for the intrusion on their time, thereby alleviating the power imbalance your presence creates.
• Show fakalilifu (respect) and keep a good relationship with ulu he magafaoa (head of the family) and magafaoa (family) by getting assurance to working together.
• Following through with assigned agreements or tasks is a tangible demonstration of your service to fanau / tau fanau (children) and magafaoa (family), and will be viewed this way by them.
• Heart of service by acknowledging the needs, safety and welfare of fanau / tau fanau (children), and magafaoa (family) as the focus for understanding and restoration. 
• Be willing to learn from your ongoing relationship.

Moui fakaagaaga is about acknowledging the sacred co-existence of God (Christian), cultural deity, chants and protocols when engaging with Niue magafaoa.

For Niue people, spirituality is embedded in their way of life, the acknowledgment of ancestors, where being humble and having an open mind and soul is linked through prayer, song and chants, and informs their behaviour displayed through service.

When there is a harm to tama (child) or fanau / tau fanau (children), cultural protocols start with prayer, making the space ‘tapu’ (sacred and protected). Then ‘tapu’ is lifted at the end with prayer. The duties of these rituals and tasks may be carried out by the ulu he magafaoa (head of the family) or delegated to elders.  

Application to practice

• Understand and value the spiritual roles and status of members in the magafaoa (family) and community.
• Respect the significance of prayers and cultural chants.
• Go the extra mile and learn a short Niue prayer if given the opportunity to open or close a meeting.

Ko e tau matutakiaga fakamagafaoa is the connection to wellbeing for fanau / tau fanau (children) where they are safe, nurtured, protected, loved and cared for, thus contributing to a thriving life.

This is where cultural knowledge, identity and belonging is taught and passed on to the next generation, surrounded and supported by tau magafaoa (extended family) and ko e maaga (village, community/group), where the safety and wellbeing of the fanau / tau fanau is served by the collective and not in isolation.

Application to practice

• Understand that fanau / tau fanau (children) are not seen in isolation, but part of a bigger family network.
• Know that decisions are made as a collective to support the safety and wellbeing of fanau / tau fanau. 
• Acknowledge the role and responsibilities of the magafaoa.
• Respect magafaoa cultural knowledge and work together with magafaoa in the best interests of the tama (child) and fanau / tau fanau.

Fakafeofanaki values the significance of reciprocal relationships.

This can be described as the interactions between fanau / tau fanau (children) and magafaoa (family) where there is respect, and support for each other, showing love and harmony.

This communal care extends to the tau magafaoa (extended family), koe maaga (village) and community where mutual support and assistance is valued, especially protecting and taking care of the welfare of tama (child) and fanau / tau fanau.

The Niue way of life is a collective approach, led by the ulu he magafaoa (head of the family) to bring balance and prosperity.

Application to practice

• Be open and transparent with your views to the magafaoa (family).
• Communicate and act in a respectful manner and be authentically you.
• Build a working relationship by working towards a common purpose.
• Demonstrate hospitality.

The encompassing principle for working with Niue fanau (children and young people) and magafaoa (family).

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

Leveki magafaoa (guardianship) is the unwritten understanding of care of, and responsibility for, people.

This principle is the umbrella under which all notions of fakaalofa/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 Niue values and drawing on this to promote moui katoatoa (wellbeing) and safety of Niue fanau (children) and magafaoa (family), and magafaoa laulahi (extended family)
• enabling the space for reciprocity and restoration and promoting the resilience and prosperity of Niue fanau and magafaoa 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 values in this cultural approach with the principle of guardianship?
• How am I demonstrating the Niue principle of guardianship within the magafaoa?
• How have I promoted the values that inform Niue views of guardianship?

Values

• Magafaoa (family connections, genealogy, village and identity) – is the cradle of fanau (children).
• Fakafeofanaki (to love one another) – to love and care for each other as a collective magafaoa (family).
• Leveki (take care of) – is key to take care of and watch over the child and family that they are safe.

Practice

Practice includes:

• understanding that the best interests of the fanau (children) and magafaoa (family) is served by the collective
• utilising the collective strength of magafaoa and magafaoa laulahi (extended family) to support the safety and protection of fanau
• understanding the roles and responsibilities of the magafaoa and building trusting relationships with them
• upholding the identity and sense of belonging of tama (child) as critical to their wellbeing and safety.

Reflective questions

• How have I understood the traditional village support for tama, fanau and magafaoa living in an Aotearoa New Zealand context?
• How have I understood the impact of the collective interest of magafaoa while maintaining an understanding of safety and wellbeing?
• What am I doing to understand the key connections between tama and magafaoa?

Values

• Fakalilifu (respect) – towards the family, prayer, spirituality, spiritual practices and beliefs.
• Fakafetuiaga (relationships) – sacredness of relationships and spiritual rituals upheld by fanau (children) and magafaoa (family).
• Liogi (spiritual connections with ancestors/Christianity) – positive spiritual cultural ancestorial links through tupuna – through the unseen.

Practice

Practice includes:

• understanding the co-existence of traditional spiritual and Christian beliefs and practices and how they coalesce to
  influence a new Niue worldview
• recognising how expressions of spirituality, which permeate and influence all aspects of life for tagata Niue (people of Niue), impact moui katoatoa (wellbeing)
• appreciating that, when spiritual expressions such as overt demonstrations of faith are not visible, this doesn’t signify a lack of significance of spirituality for the tagata Niue
• recognising that humility and other behaviours that foster good fakafetuiaga are tangible expressions of spirituality.

Reflective questions

• How do I understand the significance of Atua (God)?
• What do I understand about the sacredness of spirituality for tagata Niue?
• How else am I understanding spirituality other than religion?

Values

• Fakalilifu (respect) – is pivotal to humility in the Niue culture, especially to someone of status.
• Fakatokolalo (humility) – putting others before yourself, demonstrating a humble spirit, gentleness through your body language, tone of voice.
• Leveki (take care of) – care through listening with your heart.

Practice

Practice includes:

• acknowledging your position and taking the right approaches to displaying humility before being guided by the ulu he magafaoa (head of the family)
• being aware that, when expressing your views, you should also be recognising and respecting the views and contribution of the collective, who are the experts on themselves
• demonstrating fakatokolalo through your actions and behaviour with magafaoa (family) – for example, when you need to be excused, you lower yourself (bow your head), walk slowly and quietly exit
• always respecting magafaoa and acknowledging their cultural protocols – for example, when visiting their homes, wait to be invited in or to be seated by magafaoa.

Reflective questions

• When should I seek cultural guidance and support when working with fanau (children) and magafaoa?
• How have I shown respect for the magafaoa?
• How do I honour the views of magafaoa when they are different from mine?

Values

• Fakafeofanaki (to love one another) – love and harmony shown towards each other.
• Leveki (to care of) – puipui (protecting) and taking care of relationships.
• Fakalilifu (respect) – an expression of respect is the smoothing and calming of a conflicting situation, making it monu (safe).
• Fakatokolalo (humility) – the practice of generosity without expecting anything in return.

Practice

Practice includes:

• being aware of your conduct and observations of cultural protocols – this is important to tagata Niue (people of Niue)
• upholding the significance of connection, which amplifies the values of love, harmony and cherished relationships between people
• upholding the dignity of relationships whereby people treat each other respectfully and honestly – this includes addressing difficult issues with clarity and accuracy while maintaining care and sensitivity
• recognising the key roles and responsibilities within magafaoa (family).

Reflective questions

• How is my relational practice balancing the dignity of fanau (children) and magafaoa with the need to address complex or sensitive issues?
• What am I doing to build my knowledge or awareness of Niue cultural protocols to strengthen my practice?
• How did my service support positive change in this magafaoa?

Values

• Fakafetuiaga (relationships) – the sacredness of relationships, the sacred spaces and spiritual connection between people, including ancestors.
• Leveki (to take care of) – puipui (protecting) and taking care of relationships.
• Fakafeofanaki (to love one another) – having the desire to work together in the spirit of goodwill.

Practice

Practice includes:

• understanding that relationships involve a spiritual, physical and emotional connection that supports wellbeing
• being aware that relationships are not just about connections, but a transparent, clear, ongoing relationship
• recognising and respecting the importance of maintaining open, clear and honest communication with fanau (children) and magafaoa (family), including being clear about the issues to be addressed and consistent in follow-through
• acknowledging and upholding the dignity and mana of the collective, and the roles and responsibilities of key and significant leaders in the magafaoa, churches and community
• understanding the relationship between tagata Niue (people of Niue) and the land.

Reflective questions

• What am I doing to make sure I understand the roles and responsibilities of the magafaoa?
• How am I advocating for magafaoa to work together?
• How have I created a safe space for fanau and magafaoa to have purposeful talanoa (conversation)?

Values

• Magafaoa (family connections, genealogy, village and identity) – signposts roles and responsibilities within the collective.
• Fakafeofonaki (to love one another) – a collective responsibility to care for each other, including children of the magafaoa.
• Fakafetuiaga (relationship) – responsibility for bringing people together to facilitate and mediate towards healing and restoration.

Practice

Practice includes:

• acknowledging, supporting and working in the interest of the collective decision-making process with magafaoa (family)
• an awareness that the ulu he magafaoa (head of the family) has the role and responsibility to mobilise families and communities, and for everyone to be safe, as well as what this means when the ulu he magafaoa is unable to uphold their responsibility
• recognising key people who have pivotal roles in the magafaoa, church and community.

Reflective questions

• Who else can I seek further support from to work with the magafaoa?
• How do I recognise my own bias and the impact of my values and beliefs when they differ from Niue magafaoa?
• What learnings will I take away to prepare me for my next engagement with a Niue magafaoa?