1. Tertiary education in rural area – using the community to increase the
pool of educated local social workers
Abstract
The purpose of this paper is to explore the opportunities being able to live and study in a rural area.
There is a working partnership between Manukau Institute of Technology (MIT) and Te Aupouri Māori
Trust Board to deliver social work qualifications in Kaitaia. Te Aupouri Māori Trust Board struggled to
find qualified social workers to fill Social Workers in School positions, consequently inviting Tertiary
providers to deliver a social work qualification to create a pool of local social work students and
practitioners. This initiative was picked up by MIT. The Certificate in Social Services (Level 4) was first
delivered as a way to engage students into study and develop skills needed for the degree programme.
A research project was conducted to search for potential to develop further qualifications and the
benefits for students and community. It captured the voice of students who were the first in their
whānau to gain a level 4 certificate with the aspiration to move into a degree. Students expressed the
desire to live and learn in their own community with the hope to continually contribute and support
their community. The pilot project is initiated to assist in the collection of evidence towards the
importance of providing further qualifications in Kaitaia. Although this abstract focuses on social work
qualifications, the protocol of the research project can be applied to a range of different disciplines and
sectors.
Introduction
Tertiary institutions provide students access to high-quality support in a range of settings. The reality in
rural areas is that students may be several hundred kilometers from the main campus and support
services. In addition, the notion of providing equal learning opportunities has changed as a result of the
increase in needs for those people who like to study and live in their local rural area (Curtis, 2011). A
large metropolitan city would not necessarily present a problem given the range of services available to
support the provision of both academic and pastoral care. The situation is obviously different in some
other areas of the country.
This paper is to explore the realities of Kaitaia students studying the Bachelor of Applied Social Work
with MIT within their own rohe (area). A research project was conducted in 2015, it aimed to explore
whether students prefer to stay in their own community to gain further qualifications and explore how
to use the community as a campus to support students and their whānau. Students in Kaitaia and other
rural areas do not have a campus which contains a variety of facilities. We recognise the needs of
students in rural areas and that Institutions need to equip well for both academic and pastoral care if we
intend to continue to offer tertiary programmes in Kaitaia.
Background of this study
In 2014 MIT and Te Aupouri Māori Trust Board commenced a partnership with the aim to develop local
social work practitioners in the Far North. At that time Te Aupouri Māori Trust Board held the contracts

2. for the Social Worker in School positions. These positions required qualified and registered social
workers and/or social workers who were working toward registration. However, Te Aupouri Māori Trust
Board highlighted that there was a gap in the rural community to fill these roles.
It was discussed that MIT would deliver the level 4 Certificate of Social Services as a pilot to scope
interest and also provide academic support for students who were considering a pathway into the
Bachelor of Applied Social Work (BASW). The Certificate ran with 15 students over 6 months. Majority of
the students had already done level 1-4 courses in a range of other topics locally, but none had
progressed into degree level study.
Within the pilot program the support for students focused around pastoral and academic/learning
which was delivered by staff members in the initial stages. Gradually students began to utilize online
support offered through the Manukau Institute of Technology website. It was in this pilot phase that the
students and staff were able to develop networks with agencies in the community to provide support to
adult learners.
The phase of the Pilot Program also allowed time to gauge the response from community in regards to
the possibility of a BASW being delivered. It was also a time to identify any gaps with support for
students learning at a degree level, assess how well IT services work, the logistics of having a site in the
Far North, while also considering extra supports needed for the teaching staff. Even though there was
no Manukau Institute of Technology literacy, pastoral or learning support based in Kaitaia, it was
identified that agencies in the community could provide this. Hence the community is the campus
becoming the ethos for education delivery in Kaitaia.
The Far North District Council defines the Far North stretching from Kawakawa on the east coast across
to Waipoua Forest on the west coast and to the tip of Cape Reinga (Far North District Council, 2015).
Nestled within the Far North is the town of Kaitaia approximately 152k from Whangarei and 311k from
Auckland. According to the Census 2013 Kaitaia has a Māori population of 59.4% and a European
population of 55.8%, even though there has been a 4.9 % decrease of residents in Kaitaia since the 2006
census (Statistics New Zealand, 2013). Within the area of Kaitaia are five Iwi, Ngati Kuri, Te Aupouri,
Ngati Kahu, Ngai Takoto and Te Rarawa who all have established Iwi services within the Kaitaia area. So
not only is the Māori population visible in the Far North, but local Iwi are also visible within the
community of Kaitaia.
However, a degree program is not a new phenomenon in Kaitaia. In 2001 a Polytechnic ran the Nursing
pilot program with 35 students enrolled. This program was situated at the Kaitaia campus which enabled
students locally to attend as opposed to travelling to Whangarei. However, this program did not
continue and only one cohort was completed. Again in 2007 this Polytechnic had 35 students enroll into
the Social Work Degree to be offered in Kaitaia, once again encouraging students to live and study local.
Another institute also ran the Bachelor of Early Education in Kaitaia, who had a successful run of
cohorts. This demonstrates that within Kaitaia and the surrounding rural communities, there are
students who are willing to engage in education which are delivered locally.

3. Those living in Kaitaia tend to have fewer adults with formal qualifications, high unemployment and low
income in comparison to those living in other Far North areas (Statistics New Zealand, 2013). The
distance students are required to travel to obtain a formal qualification is an approximate 300 kilometer
round trip to Whangarei, or to relocate whānau to major cities. However, there is limited literature to
support that those who leave their rural areas, return upon completion of their education to work in
their community. In essence for Māori students, the continuation of urban drift is still prevalent.
What literature says…
The notion that rural students have the freedom to move into higher education is challenged by
Robinson (2012) who argues that those who live in rural and regional areas are more likely to be socially
excluded from educational opportunity. Robinson draws on exclusion as being where “through no fault
of their own are unable to participate in normal relationships and activities available to the majority of
people in society” (2012, p. 83). Thus, posing the question “to what extent are those living in rural and
remote areas ‘free’ to pursue their dreams of higher education” (2012, p.80)? The argument that rural
students are socially excluded from education is based on the notion that their geographical location
inhibits them from gaining access to higher education. This approach to accessing rural education is also
considered strongly within the Kaitaia context.
Although educative programs have been delivered in Kaitaia ranging from level 1 to level 4, access to
degree programs continues to be sparse. Literature pertaining to tertiary education in Aotearoa is very
limited. Based on this premise, it is impulsive to then assume that rural areas have access to higher
education, raising questions then as to how accessible is tertiary education in rural New Zealand?
Learning in your own community
The strength that comes from learning and living within your own community is somewhat documented
(Alston, 2007; Drummond, Halsey, van Breda, 2011; Hendricks & Rudich, 2000). Students who are able
to live and learn within their own community are more likely to move into the workforce in their local
area, creating strong networks through building on the networks they establish as students (Alston,
2007). Within the rural situation, there needs to be more consciousness to the realities of rural
communities and a need to view the community as the experts in their own situations. Thus, students
who develop out of an education program from within their own community, tend to have the
knowledge and connection to their rural areas.
Literature relating to tertiary education being delivered in Rural New Zealand is limited. What is
recognized about rural education in New Zealand is more concerned with barriers as to why students do
not always succeed (Greenwood & Te Aika, 2008; Jefferies, 1997). Previous research conducted in
relation to education programs being delivered in Kaitaia, identified the need to look at ways to reduce
barriers for students to access education. These “inhibitors were distance, price, educational history
through generational groups and current achievement levels from school” (Greenwood & Te Aika, 2008,
p.85). However, these barriers also reflect what Jefferies (1997) concluded in earlier research pertaining
to Māori students in tertiary education. Although there are mentoring programs within universities
which support Māori students, literature pertaining to education facilities moving to rural areas to
support Māori students, to live and learn within their own community is limited.

4. Identity
To understand Māori identity, it is important to grasp the Māori pre-European social structure. Walker
(1990) explains that whānau was the basis for Māori society. This structure consisting of whānau
(family), hapū (subtribe) and iwi (tribe). Whānau consisted of at least three generations who were
closely associated to a larger hapū. The hapū was genealogically linked to the iwi and it was whakapapa
which bound these three structures. Māori were interdependent on this structure, the three
generations of one whānau provided support, nurture, knowledge and love. Likewise Aroha Durie (1997)
defines the whānau context as being the social unit which identity derives from. This main structure of
whānau played an important role in child rearing. Within the whānau, members were able to socialize
and learn cultural values, protocols and benefit from the support structure (Moeke-Pickering, 1996).
As colonisation reshaped the landscape for Māori, the whānau was also reshaped. Due to urbanization,
many Māori moved from their Whenua with some becoming isolated from their homelands, and
whānau (Walker 1990; Jackson 1988). The urban drift, as it is often referred to, began to impact on
Māori and their access to traditional support systems of whānau, hapū, iwi. In more contemporary
times, the definition for a singular Māori identity has been less definitive.
Māori must now consider their identity within the twenty-first century against a backdrop of colonial
influence. Durie’s (1998) Te Hoe Nuku Roa research identifies cultural identity as being a combination of
“personal attitudes, cultural knowledge and participation in Māori society” (p.57). Key markers focus on
self-identification, knowledge of whakapapa, participation in marae activities, involved with whānau and
access to Whenua. This explanation, although within a contemporary context, still draws on traditional
aspects, whānau, hapū ad iwi as contributing to Māori identity.
Educations response to Māori learners
Durie (2003) identified educational goals for Māori that revolve around the ability to live as Māori.
Therefore, it is important that Māori are able to access Te Ao Māori, language, culture, marae, tikanga,
land, whānau and kaimoana. Durie argues that education should prepare people for participation in
society, but also participation within a Māori world. Although it is not the sole responsibility of the
education sector to support access into a Māori world, Durie also considers that the education sector
should not ignore the importance of being Māori and should assume some commitment in supporting
Māori to live as Māori and have some awareness of that reality. The education sector should take on
some responsibility to enable Māori to live as Māori.
Government response to the tertiary education sector has focused around developing policy to facilitate
the success of Māori students. The Ministry of Educations Tertiary Education Strategy 2010-2015
identifies enabling Māori to enjoy education success as Māori as being important. The strategy also
positions tertiary systems as having a responsibility in ensuring that Māori language and culture is
maintained and developed “to support Māori living in Te Ao Māori and the wider society” (Ministry of
Education, 2010).
Similar views are expressed in the Māori Education Strategy Ka Hikitia Report 2013-2017 (Ministry of
Education, 2013) with the overall outcome of Māori success within higher tertiary education. Again,

5. identifying the role that tertiary education plays in sustaining and revitalizing Māori language and
matauranga Māori. The Ministry considers key goals to be closely linked to Māori achieving and
participating at all levels in the tertiary sector. Key actions which contribute to these goals are focused
around how the Ministry of Education, education, businesses, innovation and employment sector can all
contribute to success of Māori. In relation to the education sector, it is then important to adopt
culturally responsive pedagogies and improving pastoral and academic support (Philips, Cram, Sauni &
Tuagalu, 2014).
Culture as a protective factor for Māori learners
As strategies identify the role of education facilities responsiveness to Māori students, research also
identifies that Māori students who have a positive sense of their culture contribute to positive outcomes
within a tertiary setting (Bennett, 2002; Cumming-Ruwhiu, 2015; Selby 1996). Through strengthening
cultural identity of Māori students this could act as a “form of primary intervention in terms of
decreasing the impact that certain environmental stressors have on their academic performance”
(Bennett, 2002, p. 62). Cumming-Ruwhiu (2015) also finds that Māori students within tertiary institutes
wanted to gain more knowledge of their culture and Te Reo language. These outcomes lend to the
argument that there is a need for Māori to have a space within the institute which encourages Māori to
be Māori and access support systems which are primarily for Māori by Māori.
The responses to support Māori are well documented throughout the literature. Māori identity and
culture contribute to the Māori student being more resilient within the education sector, which then
contributes to success. Government responses tend to revolve around putting onus back on the
providers to develop systems within their structure to support Māori students to live and access Te Ao
Māori within the institute. The research then concludes that Māori who do have a positive cultural
identity and are able to strengthen their cultural identity, are more likely to withstand some of the
pressures experienced within the tertiary terrain.
Research methods
This paper describes a qualitative study that online surveyed former students who have completed the
pilot programme, Certificate in Social Services level 4. A survey was chosen as the method to collect
data because the study sought dialogue with the participants. An online survey of former students was
conducted between June and August 2015. Invitations were sent to all former students. Those who
actually participated in the survey were, therefore, a self-selected anonymous sample from the pilot
programme. The survey aimed to explore whether the students would like to gain their tertiary
qualifications in their rural community, and to find out how a rural community can be a campus of
resources to support their journey while they are on the programme. The survey consisted of seven
questions, all were open ended. All participants responded to all questions on the online survey. The
genders of respondents were not relevant to their participation in the survey but all the respondents
were completed the pilot programme, Certificate in Social Services level 4 at MIT in Kaitaia. Focus group
interview was used as another data collection method. This method was conducted through the current
BASW students. There were two reasons for having a focus group interview: firstly, students would like
to have more in-depth discussion with the researchers, and secondly, the information they provided was
very relevant to the research that we were conducting. Both sets of questions showed how students

6. prefer to gain their tertiary qualifications in Kaitaia and how support from the community and MIT
influence their learning and practice. The findings from the survey and focus group interview have
implications both for future research and for practice.
Findings
Students were asked about their desire to study locally and what this meant to them. Participants
identified their willingness to live amongst whānau and friends. Students discussed how they have
generations of whānau residing in Kaitaia and surrounding areas, who they considered their support
network. To move out of the area to pursue education meant moving from their support network.
Participants raised their commitment to family across generations. Not only did they need to consider
their immediate whānau, but some were careers for other whānau members. Not only do students look
to whānau for their support, but in some circumstances, whānau also looked to students for support.
The reciprocity of this relationship compounds the desire to stay local.
“I am the career for my mum I wouldn’t be able to do it if I had to move” (EE)
“I have kids, it’s not so easy to just move” (SH)
Students indicated the unique standard of living as being significant. Being able to continue with their
lifestyle was important to them. The location of their homes and the access they have to natural
resources was a key factor to remain local. Students were adamant that a city environment was not
conducive to their lifestyle. Although there are a number of students who have returned from the city to
Kaitaia, there are those who have lived in Kaitaia all their lives. Both groups of student agreed that a
move to city was not the in the best interest of their whānau or themselves.
“Being born and bred up here…it’s a way of life, you know we’ve got everything…it’s good to not
live in yuk, smog, stress, rat race…” (EE)
The connection to the community also contributes to students wanting to learn and remain local.
Students would often talk of themselves and the degree as a part of the community while also
identifying the community as being the provider of knowledge and support. Participants were beginning
to recognize the importance of learning in the context of where you will be working. They were also
discovering how their knowledge of Kaitaia could contribute to their desire to be social work
practitioners. For some students they were already active in the community, while other participants
admitted that since commencing study, they had become more conscious to the issues within their
community.
“Doing the degree from home is a blessing. It gives the upper hand of experience and
commitment. The downfalls expressed on this matter, are more often utilized as strengths rather
than weakness. Given the correct skills to learn the difference.” (AM)
Students were also beginning to see themselves and the degree as positive contributors to the
development of their community. They talked about how members of the community and their whānau
were seeing their development and students were attributing this to study. The community and whānau

7. were becoming interested to know what they were doing and were asking questions. Students saw
themselves as role models amongst the community.
“I think it also uplifts the mana of the community, the mana of the families, the community we
live in…its not something that we do on our own, the whole community, they feel it” (CT)
“You know, I go and tell someone in the community something, and they go and tell someone
and it goes on” (CS)
The reality of student’s location and desire to learn locally encourages students to take responsibility for
their own learning. One student spoke of the need to be aware of what is available in the community
“We have to travel with commitment to get to kura, we have to make sure we have the finances
and plan ahead, we’re not 20 minutes up the road like in Auckland it’s 45, 60 minutes” (CT)
Discussion
In Dr Borhene Chakroun (2015) opening address at the recent New Zealand Vocational Education and
Training Research Forum, he refers to Tertiary and Vocational Education and Training should consider
education within a humanistic space. He refers to the right to an education and to work as outlined in
the Universal Declaration of Human Rights (1948) and the International Covenant on Economic, Social
and Cultural Rights (1966). However, until a degree level program was delivered in Kaitaia, those rights
of whānau and students were combatted by barriers. The barriers of travelling daily to an institute,
having to uproot whānau to move closer to institutes and moving into a terrain which is non-familiar to
them (Jefferies, 1997). We understand that people who live in rural area have less access to tertiary
education than other people in metropolitan. The data in our research project showed that most of our
former and current students in our social service and social work programmes hope to gain their
qualification locally. We also know that there is a need to develop partnerships between MIT and
community in Kaitaia that generate pathways into tertiary qualifications and lead to professional skills
for rural communities.
The literature (Bennett, 2002; Cumming-Ruwhiu, 2015; Selby 1996; Greenwood & Te Aika, 2008;
Jefferies, 1997) tends to look at Māori students entering the tertiary terrain. In Kaitaia, there is an
almost opposite happening. It is MIT who is entering the terrain of the students and the Kaitaia
community. The barriers identified in previous research tend to be reversed in rural communities.
Where research argues student’s location inhibits travel, the reverse could also be argued. The location
of the institute is the reason rural whānau are reluctant to leave their home and community. Where
barriers tend to focus on the students unwillingness to move, it could be argued that institutes are
reluctant to deliver courses level 4 and above in rural communities. The feedback that we have received
from our forum was that most participants agreed with a high need of supporting rural students. In
extending to its response, the New Zealand government should support the tertiary education to be
more responsive to demand to improve rural access and participation to tertiary education by exploring
sustained partnership with the rural community and tertiary education providers.

8. Literature continues to identify a link between cultural identity and positive outcomes for Māori
students. Education strategies advocate for institutes to take responsibility in maintaining and
developing Māori language and culture to support Māori to live as Māori (Durie, 2003; Ministry of
Education, 2010). However, students in Kaitaia who live as Māori, with a connection to their culture
have until now, been asked to consider moving away from the one thing that is seen as a protective
factor in tertiary study, with the hope that the education facility can provide them all the support they
need to continue to live as Māori in an area which is not their own, without the whānau and community
support they know so well.
What the findings have revealed is that students in Kaitaia consider themselves inclusive of their
whānau, hapū, iwi and the community. Students did not talk about identity as separate to community.
They talked about community and everything that encompasses that. The community of Muriwhenua is
well defined as their home. What is evident is students talk about community and identity as being
intrinsic to one another.
The findings in this study reveal that rural students are willing to engage in education, but their
commitment to their whānau, community and lifestyle is a far greater factor as opposed to moving for
education. Where research considers the students desire to stay local as a barrier to education, the
students consider the location of the institute as the barrier. Where identity, community, whānau,
lifestyle and self-determination are supportive factors for students in Kaitaia, and also protective factors
within the research, it appears that students must be willing to forgo these to engage in education
which is set in the urban/regional areas.
Conclusion and implications
Rural students have commitments to gain their tertiary qualifications; they desire to stay in their
community while they are on the learning journey as they can stay with their whānau. This research
highlights the flip side to rural students, rural communities and education. Māori have had to
continuously move from their whenua to urban areas for either work or education if they want to
complete their further studies. Due to the barrier of physical distance, Māori tend to have lower
participation rates in tertiary education than people in metropolitan locations. The minor participation
in tertiary education influences minor achievement and contribution to the local community. It is now
suggested that tertiary institutes consider working in partnership with rural communities to establish
how the two can work together. This paper challenges the notion that location of students is the barrier
and instead asks if location of the institute is the barrier? If supporting Māori to live as Māori requires
Māori to relocate into an area which is not their own, how supportive are we of Māori students?
Although this research project was conducted through students and programme of social work, the
consideration can apply for other study areas. We did not aim to seek for any evidences of academic
results, instead, were concerned about the participation and accessibility of tertiary education for
people in rural area. This is suggestive of a need to improve the support for the community by perhaps
providing a stronger support especially for academic support and information technology. For instance,
students can access to the classrooms after working hours, it provides them a quiet learning space for
doing assignments or study. Further research into this approach to engaging rural students could

9. support further strategies amongst Iwi and tertiary providers. Kaitaia is only but one rural area which is
benefiting from this approach to education. It is hoped that other rural areas may also benefit from this
approach.

10. References:
Alston, M. (2007). Rural and Regional developments in social work higher education. Australian
Social Work, 60, (1), 107-121
Bennett, S. (2002). Cultural identity and academic achievement among Māori undergraduate
university students. Paper presented at National Māori Graduates of Psychology
Symposium. New Zealand. Retrieved from
http://researchcommons.waikato.ac.nz/bitstream/handle/10289/845/NMGPS_Paper_Bennett.
pdf?sequence=1&isAllowed=y
Chakroun, B. (2015). Skills for Work and Life: UNESCO’s vision for Technical and vocational education and
training (TVET). Paper presented at The 2015 New Zealand Vocational Education and Training
Research Forum Wellington, 20-21 October 2015Retrieved from:
https://akoaotearoa.ac.nz/download/ng/file/group-4/skills-for-work-and-life---chakroun-
kn1.pdf
Cumming-Ruiwhiu, A. (2015). Nga Ara Manukura: An international comparison of indigenous
peoples’ experiences of entering tertiary education. MAI Journal, 4,(1), 43-59. Retrieved
From:
http://ndhadeliver.natlib.govt.nz.ezproxy.manukau.ac.nz/delivery/DeliveryManagerServlet?dps
_pid=FL25105917
Curtis, D. D. (2011). Tertiary education provision in rural Australia: Is vet a substitute for, or a pathway
into, higher education? Education in Rural Australia, 21(2), 19-35.
Drummond, A., Halsey, J., van Breda, M. (2011). The perceived importance of university
presence in rural Australia. Australia: Flinders University
Durie, M.H. (1998). Te mana te kawanatanga: Politics of Māori self-determination. Australia:
Oxford
Durie, M.H. (2003). Nga kahui pou: Launching Māori futures. Wellington, New Zealand: Huia.
Far North District Council (2015). Far North District Maps. Retrieved from https://www.fndc.govt.nz
Greenwood, J., & Te Aika, L. (2008). Hei Tauira: Teaching and learning for success for Māori in
Tertiary Settings. New Zealand: Ministry of Education
Hendricks, C., & Rudich, G. (2000). A community building perspective in social work education.
Journal of Community Practice, 8(3), 21-35.
Jackson, M. (1998). The Māori and the criminal justice system: He whaipaanga hou- A new perspective.
Wellington: Department of Justice
Jefferies, R. (1997). Māori participation in tertiary education: Barriers and strategies to
overcome them. Wellington, New Zealand: Te Puni Kokiri

11. Macfarlane, A., Glynn, T., Grace, W., Penetito, W., & Bateman, S. (2008). Indigenous
epistemology in a national curriculum framework. Ethnicities, 8, 102-126.
Manchester, A. (2003). Taking education to the periphery. Kai Tiaki Nursing New Zealand, 9(5), 17.
Ministry of Education. (2013). Summary of Ka Hikitia: Accelerating success 2013-2017. New
Zealand: Ministry of Education
Ministry for Tertiary Education. (2010). Tertiary Education Strategy 2010-2015. New Zealand:
Ministry of Education.
Moeke-Pickering, T. (1996). Māori identity within whānau: A review of the literature. Unpublished Paper.
Hamilton: University of Waikato
Robinson, R. (2012). Freedom, aspiration and informed choice in rural higher education: Why they are
saying ‘no’. Australian and International Journal of Rural Education, 22(2) 79-95
Selby, R. (1996). A study of the factors which contribute to success for Māori women in
tertiary education (Master’s Thesis, Massey University, New Zealand). Retrieved from
http://mro.massey.ac.nz/handle/10179/5860
Statistics New Zealand, (2013). 2013 Census QuickStats about a Place: Kaitaia West
http://www.stats.govt.nz/Census/2013-census
United Nations, (n.d.). The Universal Declaration of Human Rights. Retrieved from:
http://www.ohchr.org/EN/UDHR/Documents/UDHR_Translations/eng.pdf
Walker, R. (1990). Ka whawhai tonu matou: Struggle without end. Auckland: Penguin Books