Hon Tariana Turia

Minister of Whanau Ora

26 November 2013            SPEECH

Fostering Te Pa Harakeke:
Healthy and Prosperous Families of Mana
5th Annual Nga Pae o te Maramatanga Research Symposium 2013
Trinity Wharf, Tauranga

E nga mana, e nga reo, e nga karangatanga maha, tena koutou katoa.

Tenei te mihi ki a koutou katoa nga mana whenua o tenei whenua Tauranga Moana, me nga rangatira o Nga Pae o Te Maramatanga hoki.   Tena koutou, tena tatou katoa.

I acknowledge the iwi of Tauranga Moana, who have upheld the sacred expression of kaitiakitanga over your special landing places.   

It is such a wonderful manifestation of ahi kaa - to see this partnership between Nga Pae o Te Maramatanga with the iwi co-hosts Ngati Ranginui, Te Runanga o Ngai Te Rangi trust, Te Au Maaro o Ngati Pukenga and Nga Potiki a Tamapahore Trust.

To your kuia and kaumatua who uphold your mana as tangata whenua, to your rangatahi who will take up that mantle in years to come and to your weavers and artists whose work will grace and honour this hui.

It is indeed a great pleasure to be here by the ever-changing waters of the Tauranga Harbour, in this stunning location on the waters edge.

This morning I started the day at the opposite end of the motu – in Wellington with a gathering of students, participating in the Executive Masters of Public Administration Programme.  

It was extremely moving – and so appropriate when thinking about tonight’s hui – that the waiata tautoko from public servants right across the agencies, was this one:

Hutia te rito o te harakeke, Kei whea te komako e ko? Ki mai ki ahau - He aha te mea nui o te Ao? Maku e ki atu, he tangata, he tangata, he tangata.

It gave me hope – that perhaps the kupu of that waiata are starting to become embedded in the ideas of policy makers.

And it is, of course, a perfect introduction to the kaupapa of this, the fifth Annual National Research Symposium is ‘Te Pa Harakeke - the fostering of healthy and prosperous families of mana.’ 

This is the kaupapa of Whanau Ora – how whanau might flourish.

The symbolism of the harakeke plant as representing the strength of our whanau is of course well known.  It is a model which speaks to us of collective strength - of protection of our most vulnerable - of dedicating ourselves to the task of survival.

There are so many issues that impact on our families so where do we look to, to find the source that gives hope, that provides the motivation to rebuild?

Of course - within the context of te pa harakeke – I think about the harrowing effects of gale force winds, of pelting rains, of unseasonal snow on the humble flax plant.  Natural hazards occur, without warning – and yet, remarkably, te pa harakeke remains intact.

It survives because of the strength of its root system. It survives through its collective force, each blade protecting the next.   It survives because the outer leaves provide shelter and care for the inner. It survives.

There is one other aspect of the theme for your symposium which has got me thinking.

And that is the wonderful initiative you have taken in inviting Whaea Bibbin Tangitu to lead a raranga programme alongside of this wananga.  I really love the idea you have had, of embracing the weaving together of ideas with the talents of the raranga artists working in tandem. In bringing the concept of raranga it is symbolic of the whariki.

Whanau Ora represents the power and potential of the whariki – it works on the premise that the strength of the family lies in their ability to weave together a lasting imprint for future generations to enjoy.

With raranga – we know that the weavers, working directly with the material, have a wealth of cultural knowledge, of matauranga, which can help to get the best out of the plant, to transform the raw beauty into the most beautiful taonga.

The transformation is helped along by the intimate stories shared - the experiences brought to bear as the weavers work together.

So too – with Whanau Ora – and the focus of this research symposium.   What are the stories your word weavers share, what is the knowledge that best support our whanau into the most enduring, life-giving transformation for them and their mokopuna to come?

At this point I want to acknowledge Professor Sir Hirini Moko Mead who gifted this centre with its name – encouraging us all to pursue the horizons of insight and understanding in order to emerge into the world of light.  

I mihi also to your Director – Professor Charles Royal – and indeed to all of the distinguished academics here tonight – who make such a strong contribution as thought leaders in your whanau, hapu  and iwi – as well, of course, in the entities for whom you work.

Why then, are dream weavers – thought leaders – so important?

It comes back to the overwhelming – and everyday challenge of life that faces every whanau.  Even the strongest family unit encounters conflicts they least expect.

Our greatest responsibility as politicians, policy makers and researchers is to be helpful in seeing the potential of whanau.

And like the weavers – we do that best through story.

I want to highlight three particular research projects that I see of significance in Whanau Ora.

Dr Amohia Boulton, Jennifer Tamehana and Dr Tula Brannelly – in their paper Whanau-Centred health and social service delivery in New Zealand – tell us that Whanau Ora will ultimately be successful if whanau are engaged and determine their own outcome measures.

The second project is ‘In pursuit of the possible – indigenous wellbeing, a study of indigenous hope, meaning and transformation’ – and is driven by a team of researchers led by Professor Linda Tuhiwai Smith.

This project is providing an international comparative of the conditions, strategies, catalysts and meanings that indigenous people draw on to realise their aspirations for wellbeing.  

It looks at what sort of support is provided at moments of need, the right time, pace and scale of interventions needed for transformation to occur.

And the third project – Fostering Te Pa Harakeke – led by Professor Sir Mason Durie – aims to determine the all important question – how do whanau flourish?

The researchers are looking at the characteristics of flourishing whanau - the cultural realities of contemporary lives - the cultural, social and economic investment that is needed, the challenges whanau face and the strategies that enable whanau to thrive.

I am so excited by all these three projects – they are strengths based, they are driven by whanau themselves – and each of them shifts the focus from what is wrong to what is right.

Rather than being fixated on risk factors or deficit theory they are driving a new vision to unleash the creative potential of our whanau – and help them to help themselves. It is entirely aligned with the momentum we are already seeing with Whanau Ora.

In many ways, what we are seeing with Whanau Ora is te pa harakeke on a master scale – a supersize version of the core plant formation.

Many whanau have appreciated the support of a navigator working alongside them to help develop their whanau plan, to clarify the measures and outcomes that represent success on their terms.

Across the nation, we have 34 collectives representing more than 160 independent Maori, Pasifika and general primary health and social services, tribal runanga, marae providing tangible support.

Some 85 community and partner agency representatives provide guidance through Regional Leadership Groups.

And I can’t talk about this structure without acknowledging the incredible contribution of the Whanau Ora Governance Group and in particular Sir Mason.

Since its inception – Sir Mason has provided insightful, dedicated thought leadership and has remained a devout advocate of our collective goal to restore self-determination to our people.   At this point in time, we are sitting on the brink of a new era – as we negotiate the setting up of three Whanau Ora Commissioning entities – one in the North Island, one in the South Island and a Pasifika agency.

There is still much to do in setting up the new entities – but one thing I am absolutely clear about is that whanau will be and must be engaged in not only setting their own agenda, but helping to shape the kind of support they want to receive.

It was precisely this reason that I have always encouraged us to take up action research – to give power to the whanau voice.I want any changes we make, any services we provide, any advice we put forward to be shaped through the lens of the whanau.

I want to know more about the influence of whanau planning and navigational approaches in building whanau capacity. I want the evidence to be documented on the multiple benefits of a collective approach - a whanau-centred ‘modus operandi.’

Finally, I want to acknowledge all of you here today, as members of the research community for your commitment towards investing in whanau.

Some of what I have said tonight, may not exactly be the flavour one might expect of after-dinner entertainment.

I’d have to say, if you were looking for a joke-a-minute or a rousing waiata that would get you all rocking, you’d probably not call on me.  If my greatest fault is that I’m seriously earnest about Whanau Ora than I’m happy to wear that.

For if we can’t consider the types of issues that confront us when we are happy and strong and celebrating – my question is, when do we?

There is absolutely nothing more pressing in my mind, than the project to support every whanau to be the best they can.

I only have to look at my own flax plantation – including 26 mokopuna, 20 mokopuna tuarua – to know that I would fly to the moon and back to make each one of those precious mokopuna smile.

Ultimately Whanau Ora is about far more than plans or policies or research can ever reveal.  It is about having faith, having self-belief, knowing we can, and having the courage to act.   Let us all lift our heart to the greatest challenge for our life.

No reira, tena koutou, tena koutou, tena ra koutou katoa. 

ENDS

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