Tiaki: Tikanga, Ethics and Lore
Manaakitanga is one ‘take pu’ which Maori mutually value and understand. Pohutu (2003)talks about ‘ahurutanga’ being a process in action that is required by any issue and relationship, in any time and place. He suggests that it is through the active re-engagement with the voices of earlier generations that we can interpret and reshape ‘take pu’ to inform and guide our practice. Manaakitanga is re-engagement not only with voices of earlier generations but actions also.
The table below illustrate some of the behaviours and actions that contribute to manaakitanga.
Respect to and fro M ana enhanced
Whanaungatang A roha expressed
Satisfactio N eeds are met
Kaitiakitang A ctive listening
Rangatiratang A ctions modelled
give bac K nowledge shared
Maor I ntegrity displayed
Manaakitanga is a cultural principle. It seamlessly becomes an applied tool that supports any positive engagement. It encompasses providing safety, respect, aroha. It enquires, ‘What are the needs?’ and it meets those needs and more. Manaakitanga has it’s own process and strategies that are based on pono and tika.
This is my framework of Manaaki. This is what I bring into my supervison sessions.
The table below illustrate some of the behaviours and actions that contribute to manaakitanga.
Respect to and fro M ana enhanced
Whanaungatang A roha expressed
Satisfactio N eeds are met
Kaitiakitang A ctive listening
Rangatiratang A ctions modelled
give bac K nowledge shared
Maor I ntegrity displayed
Manaakitanga is a cultural principle. It seamlessly becomes an applied tool that supports any positive engagement. It encompasses providing safety, respect, aroha. It enquires, ‘What are the needs?’ and it meets those needs and more. Manaakitanga has it’s own process and strategies that are based on pono and tika.
This is my framework of Manaaki. This is what I bring into my supervison sessions.