Abstract
INTRODUCTION: A Kaiwhakatere position funded as part of Te Taitimu Trust’s Ngā Moko Ā Ngā Tūpuna initiative has created a space for a navigation practice model within the context of suicide prevention. The Kaiwhakatere is akin to a “professional auntie” who draws on her knowledge of whakapapa, whenua and whānau to engage rangatahi and whānau and build their connectedness and confidence as Māori.METHOD: Discussions with the Kaiwhakatere (Georgina) and the Chief Executive (Zack) of the Trust have explored the emergence of the Kaiwhakatere practice model. This model draws on Georgina’s social work expertise and her recollections of her own upbringing.IMPLICATIONS: The resulting Taikoko (rising spring tide) practice model of the Kaiwhakatere is grounded in Tākitimutanga to ensure that rangatahi and their whānau are connected to their cultural heritage, to their environment, and to a network of supports and relationships that facilitate their collective resiliency. Early feedback from rangatahi, whānau and education providers has been positive and encouraging.
Highlights
A Kaiwhakatere position funded as part of Te Taitimu Trust’s Nga Moko A Nga Tupuna initiative has created a space for a navigation practice model within the context of suicide prevention
In 2010–11 we evaluated the Kaitoko Whānau initiative that predated Whānau Ora and was funded by Te Puni Kōkiri and delivered by Māori and Iwi organisations around the country
The solutions proposed to eliminate these deaths by suicide, and the loss of individuals and their future generations, must address this legacy and the need for decolonisation and societal transformation if Indigenous peoples are to live good lives; that is, lives full of “purpose, hope, belonging, and meaning” that promote health and wellness (White & Mushquash, 2016, p. 5)
Summary
The original intention of the Trust was suicide prevention and, since its AOTEAROA NEW ZEALAND SOCIAL WORK 33(1), 5–16. The six spring tides of Taikoko were adopted by the Trust as the six pillars of wellbeing that are about being grounded in Tākitimutanga (i.e., the tribal traditions of those whose ancesters arrived in Aotearoa on the Tākitimu migration canoe) and the enduring heritage passed down from tīpuna, being connected to the environment, to whānau and to one another for collective resiliency, and being a catalyst for agencies and organisations to work together (see Figure 1). These are explored more below in the description of the Kaiwhakatere practice model
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