Arataki
A story first.
A whanau have a mara kai. They make mounds in the soil ready for planting. They plant the seed from the previous year. They provide water and compost. What are they growing?
Answer: They are not growing anything. They are providing an optimal environment for the seed, and plants to grow themselves and produce bountiful fruit.
Our role as supervisors is to support the growth and productivity of our supervisees.
Supervision is a developmental process that seeks to:
· provide safety to the third party (ie clients)
· improve ability and adds value to knowledge base
· monitor self-care of the practitioner
Context
The TePou framework can be looked at as an analogy for anything that seeks a fruitful or positive conclusion. In supervision this is reflecting on actions or investigating options that can result in valuable learning or increased understanding of the individuals practise. It is a practical supervision approach in which supervisees use their existing strengths and resources to resolve concerns and promote solutions. Juhnke (1995) describes the Solution focused approach as emphasising the competence, strengths , and possibilities, rather than the deficits, limitations and weaknesses. The Te Pou framework supports the supervisor and the supervisee to know what their existing strengths and resources are by naming them under four specific pou. By identifying and acknowledging these resources both supervisee and supervisor have at their fingertips easy access to valuable resource and an increased sense of security that they already have everything they need to find successful solutions to any concerns. The supervisee is likened to the garden, an environment prepared and ready for the potentiality of growth, fruitful production. The time of preparation and fertilising the ground is complete and the planting and tending to the crops are underway. The four pou are kaitiaki of the garden. They provide the shelter and provision required to bring the plants to fruition and enable the harvest and collection of seeds for sustainability. Likewise the supervisee comes with their scope of clinical knowledge, their life’s experiences, their support people, both personal and professional and their own values and beliefs. These identified supports provide the ahurutanga-safe places. The supervisee has everything they need to use this solution focused framework to understand and consider solution possibilities.
The Pou are similar for supervisee and supervisor but with subtle differences. The first Pou for supervisees is whanau. This names the people that can give support to the supervisee by providing a safe place to leave work matters at the door, or lend a non-judgemental ear that can the supervisee can unload non-confidential grumblings, ie office /.personality/ bureaucracy issues. The first Pou for supervisors is whakapapa. This brings forward the things that have shaped the supervisor, the values and beliefs that come with them to the supervision table. They may cloud or influence their judgements and behaviours so it is essential they can recognise and acknowledge these things and deal with them appropriately. The name of this first pou is Te Pou Whakapapa / Whanau.
The second pou are the same for both supervisor and supervisee. This pou names those professional relationships that can support the individual. Colleagues mentors, teachers, supervisors, all can drawn on in the supervision session. For example the supervisor may ask the supervisee, “ What do you think Prof. Black would say to you in this situation?” These are prompts for seeking solutions. The supervisor herself may ask herself, “How would my supervisor proceed with this?”. This pou is Te Pou Rangatirai te mahi.
The third Pou is bodies of knowledge. Obviously both supervisee and supervisor come with the clinical knowledge that their professional training requires of them. They both also have their own life’s experiences to draw on. They may have cultural knowledge or other learned knowledge from various sources. These would include ethics, boundaries, and legal obligations and requirements. This pou is Te Pou Matauranga.
The fourth Pou is spiritual supports. The Pou Wairua can be whatever the individual wants it to be. It may be religious supports, including prayer or karakia. It may be philosophy of life, or the world. It names the supports that rely on something other than what the individual can bring about by their own actions. It is an opportunity to let go or hand over to a higher order. For the supervisee this may support them to act in a way that is adversarial to their own values or beliefs. For example, a supervisee was obliged to let a pregnant young woman know all of her options when she confided that she was not wanting to be pregnant. Although the supervisee’s personal beliefs were opposed to abortion, she would be obliged to give the information without implying a judgement. Her spiritual pou allowed her to pray that the girl would make a good decision, therefore the supervisee is able to do her job appropriately.
Understand your before space
Recognize your current space
Create your new space (Pohatu, T 2013)
When the Pou are identified and named, the supervisee can state the goals she has set.
The rest of the Te Pou chant warns of the winds and storms that come. The threat to the garden is that some plants will be dug out and pulled up by the elements. However the Pou stand strong. Support from above and support from below hold firm the plants. The supervisor guides the supervisee to look to identify the threats, issues and concerns they have. They then set a goal to resolve the problem and look at their Pou to support them in their solution seeking. When it is time to harvest, the crops can be collected and seeds saved for future cultivations. Supervisees can evaluate their solution and then add it to their Bodies of Knowledge Pou for future reference.I have sung this karakia at powhiri, at tangi, at graduations and celebrations.
Bibliograpy
Bourdieu, P. (1986). The Forms of Capital. In (. J. Richardson, In: Handbook of Theory and Research for the Sociology of Education. Connecticut: Greenwood Press.
Davys, A. (2001). Reflective learning in supervision – a model. In Supervision: from rhetoric to reality:. Auckland: Cited in Rains 2004.
Fook, J. (1996). The reflective researcher: Developing a reflective approach to practice. In Reflective Researcher. . Sydney:: Allen and Unwin Ltd.
Juhnke, G. (1996). Solution-Focused Supervision: Promoting Supervisee Skills and Confidence throughSuccessful solutions. Councelor Supervision and Education 36. 48-57.
Marsden, M. (2003). The Woven Universe. Masterton: The Estate of Rev. Maori Marsden.
Maslow, A. H. (1954). Motivation and personality. New York: Harper and Row. - See more at: http://www.simplypsychology.org/maslow.html#sthash.jKkx2SKH.dpuf.
Phillips, S. (2011, January 11). Opposition to Kaipara Harbour Tidal Turbine Proposal. Retrieved May 11, 2013, from Suite 101: http://suite101.com/article/opposition-to-kaipara-harbour-tidal-turbine-proposal-a363510
Pohatu, T. (2004). Takepu: principled approaches to healthy relationships. In T. W. Aotearoa, Te Tītohu Arahina Te Hunga Tangata Graduate Diploma of Supervision Course Readings (p. 267). Manukau: Te Wananga o Aotearoa.
Rains, E. (2004). Interdisciplinary supervisor development in a community health Service. Auckland: Waitemata District Health Board.
Skipwith, N. (2008). Auckland.
Tiitore, P. (. Te Pou Te Pou. In C. &. White, Te Hononga ii. Northland Community Health Workers.
Tiitore, P. Te Pou Te Pou. In C. White, Te Hononga ii. Northland Community Health Workers.
A whanau have a mara kai. They make mounds in the soil ready for planting. They plant the seed from the previous year. They provide water and compost. What are they growing?
Answer: They are not growing anything. They are providing an optimal environment for the seed, and plants to grow themselves and produce bountiful fruit.
Our role as supervisors is to support the growth and productivity of our supervisees.
Supervision is a developmental process that seeks to:
· provide safety to the third party (ie clients)
· improve ability and adds value to knowledge base
· monitor self-care of the practitioner
Context
The TePou framework can be looked at as an analogy for anything that seeks a fruitful or positive conclusion. In supervision this is reflecting on actions or investigating options that can result in valuable learning or increased understanding of the individuals practise. It is a practical supervision approach in which supervisees use their existing strengths and resources to resolve concerns and promote solutions. Juhnke (1995) describes the Solution focused approach as emphasising the competence, strengths , and possibilities, rather than the deficits, limitations and weaknesses. The Te Pou framework supports the supervisor and the supervisee to know what their existing strengths and resources are by naming them under four specific pou. By identifying and acknowledging these resources both supervisee and supervisor have at their fingertips easy access to valuable resource and an increased sense of security that they already have everything they need to find successful solutions to any concerns. The supervisee is likened to the garden, an environment prepared and ready for the potentiality of growth, fruitful production. The time of preparation and fertilising the ground is complete and the planting and tending to the crops are underway. The four pou are kaitiaki of the garden. They provide the shelter and provision required to bring the plants to fruition and enable the harvest and collection of seeds for sustainability. Likewise the supervisee comes with their scope of clinical knowledge, their life’s experiences, their support people, both personal and professional and their own values and beliefs. These identified supports provide the ahurutanga-safe places. The supervisee has everything they need to use this solution focused framework to understand and consider solution possibilities.
The Pou are similar for supervisee and supervisor but with subtle differences. The first Pou for supervisees is whanau. This names the people that can give support to the supervisee by providing a safe place to leave work matters at the door, or lend a non-judgemental ear that can the supervisee can unload non-confidential grumblings, ie office /.personality/ bureaucracy issues. The first Pou for supervisors is whakapapa. This brings forward the things that have shaped the supervisor, the values and beliefs that come with them to the supervision table. They may cloud or influence their judgements and behaviours so it is essential they can recognise and acknowledge these things and deal with them appropriately. The name of this first pou is Te Pou Whakapapa / Whanau.
The second pou are the same for both supervisor and supervisee. This pou names those professional relationships that can support the individual. Colleagues mentors, teachers, supervisors, all can drawn on in the supervision session. For example the supervisor may ask the supervisee, “ What do you think Prof. Black would say to you in this situation?” These are prompts for seeking solutions. The supervisor herself may ask herself, “How would my supervisor proceed with this?”. This pou is Te Pou Rangatirai te mahi.
The third Pou is bodies of knowledge. Obviously both supervisee and supervisor come with the clinical knowledge that their professional training requires of them. They both also have their own life’s experiences to draw on. They may have cultural knowledge or other learned knowledge from various sources. These would include ethics, boundaries, and legal obligations and requirements. This pou is Te Pou Matauranga.
The fourth Pou is spiritual supports. The Pou Wairua can be whatever the individual wants it to be. It may be religious supports, including prayer or karakia. It may be philosophy of life, or the world. It names the supports that rely on something other than what the individual can bring about by their own actions. It is an opportunity to let go or hand over to a higher order. For the supervisee this may support them to act in a way that is adversarial to their own values or beliefs. For example, a supervisee was obliged to let a pregnant young woman know all of her options when she confided that she was not wanting to be pregnant. Although the supervisee’s personal beliefs were opposed to abortion, she would be obliged to give the information without implying a judgement. Her spiritual pou allowed her to pray that the girl would make a good decision, therefore the supervisee is able to do her job appropriately.
Understand your before space
Recognize your current space
Create your new space (Pohatu, T 2013)
When the Pou are identified and named, the supervisee can state the goals she has set.
The rest of the Te Pou chant warns of the winds and storms that come. The threat to the garden is that some plants will be dug out and pulled up by the elements. However the Pou stand strong. Support from above and support from below hold firm the plants. The supervisor guides the supervisee to look to identify the threats, issues and concerns they have. They then set a goal to resolve the problem and look at their Pou to support them in their solution seeking. When it is time to harvest, the crops can be collected and seeds saved for future cultivations. Supervisees can evaluate their solution and then add it to their Bodies of Knowledge Pou for future reference.I have sung this karakia at powhiri, at tangi, at graduations and celebrations.
Bibliograpy
Bourdieu, P. (1986). The Forms of Capital. In (. J. Richardson, In: Handbook of Theory and Research for the Sociology of Education. Connecticut: Greenwood Press.
Davys, A. (2001). Reflective learning in supervision – a model. In Supervision: from rhetoric to reality:. Auckland: Cited in Rains 2004.
Fook, J. (1996). The reflective researcher: Developing a reflective approach to practice. In Reflective Researcher. . Sydney:: Allen and Unwin Ltd.
Juhnke, G. (1996). Solution-Focused Supervision: Promoting Supervisee Skills and Confidence throughSuccessful solutions. Councelor Supervision and Education 36. 48-57.
Marsden, M. (2003). The Woven Universe. Masterton: The Estate of Rev. Maori Marsden.
Maslow, A. H. (1954). Motivation and personality. New York: Harper and Row. - See more at: http://www.simplypsychology.org/maslow.html#sthash.jKkx2SKH.dpuf.
Phillips, S. (2011, January 11). Opposition to Kaipara Harbour Tidal Turbine Proposal. Retrieved May 11, 2013, from Suite 101: http://suite101.com/article/opposition-to-kaipara-harbour-tidal-turbine-proposal-a363510
Pohatu, T. (2004). Takepu: principled approaches to healthy relationships. In T. W. Aotearoa, Te Tītohu Arahina Te Hunga Tangata Graduate Diploma of Supervision Course Readings (p. 267). Manukau: Te Wananga o Aotearoa.
Rains, E. (2004). Interdisciplinary supervisor development in a community health Service. Auckland: Waitemata District Health Board.
Skipwith, N. (2008). Auckland.
Tiitore, P. (. Te Pou Te Pou. In C. &. White, Te Hononga ii. Northland Community Health Workers.
Tiitore, P. Te Pou Te Pou. In C. White, Te Hononga ii. Northland Community Health Workers.