The beginning of the Journey- setting a destination
Ko Wai Au
What are the teachings and experiences that have shaped me and lead me to be the person I bring into the supervision table?
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Each supervision encounter is a journey of discovery. But what are the things that come with us on that journey? Where are we wanting to finish up with and what will we discovery on the way? This page of Awhiowhio is our starting point. This is similar to the time when we are outside the waharoa of a marae that we are visiting for the first time. At the waharoa awaiting the powhiri process we are in a state of uncertainty. We talk with the others outside about who will be the speakers, who will karanga, what waiata tautoko might we sing, how will the tangata whenua receive us? Only at the conclusion of the powhiri is all revealed. We now know each other and know the kaupapa that we will now share. Similarly the illustration above shows the dawning of a new day. What lays ahead of us? How will we negotiate the storm or the lack of wind? What signs will help us to navigate our course.
What are the teachings and experiences that have shaped me and lead me to be the person I bring into the supervision table?
/uploads/2/1/1/9/21193362/ko_wai_au.doc
Each supervision encounter is a journey of discovery. But what are the things that come with us on that journey? Where are we wanting to finish up with and what will we discovery on the way? This page of Awhiowhio is our starting point. This is similar to the time when we are outside the waharoa of a marae that we are visiting for the first time. At the waharoa awaiting the powhiri process we are in a state of uncertainty. We talk with the others outside about who will be the speakers, who will karanga, what waiata tautoko might we sing, how will the tangata whenua receive us? Only at the conclusion of the powhiri is all revealed. We now know each other and know the kaupapa that we will now share. Similarly the illustration above shows the dawning of a new day. What lays ahead of us? How will we negotiate the storm or the lack of wind? What signs will help us to navigate our course.
Deconstructing old ideas
Recognising my Putake- A notion of centre
There was much consideration and questioning prior to understanding what this notion of centre was all about. I needed to understand this notion before I could even think about my own centre. But to understand this notion I needed to name it as something that resonated with my mauri. The word Putake or Pumanawa supported my notion of centre.
Te Pou Te Pou, Te tokotoko i whenuku, Te tokotoko i wherangi, Tokia Tukia
My whanau are the pou in my life. My parents raised me in a loving and sheltered home. They shielded me from the storms of life and modeled to me manaakitanga, tiakitanga and rangatiratanga. My Dad has passed on now and my Mum has just turned 80 so now it is my turn to shield her from the storms of life. I have grown my two daughters and my son and they too are my pou, my supports. How ever it is still my role to be a pou for them also and continue to model manaakitanga, tiakitanga and rangatiratanga to them. My sisters and nieces provide added support for me also, as do I for them. But my pou that stands beside me and supports me most at this stage of my life is my husband, Nephi. He is my cultural supervisor, my mentor, life companion and friend.
There was much consideration and questioning prior to understanding what this notion of centre was all about. I needed to understand this notion before I could even think about my own centre. But to understand this notion I needed to name it as something that resonated with my mauri. The word Putake or Pumanawa supported my notion of centre.
Te Pou Te Pou, Te tokotoko i whenuku, Te tokotoko i wherangi, Tokia Tukia
My whanau are the pou in my life. My parents raised me in a loving and sheltered home. They shielded me from the storms of life and modeled to me manaakitanga, tiakitanga and rangatiratanga. My Dad has passed on now and my Mum has just turned 80 so now it is my turn to shield her from the storms of life. I have grown my two daughters and my son and they too are my pou, my supports. How ever it is still my role to be a pou for them also and continue to model manaakitanga, tiakitanga and rangatiratanga to them. My sisters and nieces provide added support for me also, as do I for them. But my pou that stands beside me and supports me most at this stage of my life is my husband, Nephi. He is my cultural supervisor, my mentor, life companion and friend.
There are pou in our private lives, and pou in our professional lives. The pou in our professional lives are the people we look up to in our work. They may be colleagues or wellknown celebrities or identities like Mason Durie.
Pou are not necessarily people. Spiritual Pou may be our values and beliefs.
Takepu- Our values that we live our lives with, how we conduct ourselves every day. The things that we bring to our work and to our supervision. Faith- My Christian faith is important to me.
Pou may also be bodies of knowledge such as, Maori traditional knowledge. The Takepu that are important to me in supervision are Manaaki, Tiaki, and rangatiritanga. Other bodies of knowledge may be the learning one has in their profession. For me this is knowledge around education and Health Promotion. This would include ethics that are