2. Lagomatai
Ko hai au? – who am I?
Moui haku – lived experience
Gahua kaufakalataha – working together
Aoga - Education
Bachelor of Maori Studies, SocialWork major. AUT University
Post Graduate Diploma – Arts. AUT University
Master of Business Administration (MBA). AUT University
Master of Public Policy (Hons) . University of Auckland
& still learning – personal mastery
3. Lagomatai
`Conceptual Framework’
A conceptual framework is used to outline possible
courses of action or to present a preferred approach to
an idea...
Not a model of practice
Not a template
6. Cultural anchors and connectors
Matohiaga – Ancestral links
Tupuna
Tapu – Church
Akoako/Faifeau
Maaga –Village
Ulu maaga
Magafaoa – Family
Ulu magafaoa
Takitaki magafaoa
Leveki
7. Cultural practice/customs
Hele ulu -haircutting
Huki seliga - earpearcing
Pilitome -circumsion
Sika tupe - wishing well
Food
Takihi
Uga
Cultural anchors and connectors
9. Navigating change..
Cook failed attempt in 1774
London Missionary Society in 1846
British annexation 1900
New Zealand annexation 1901
Niue Constitution 1974
Migration story
New Zealand citizens
10. We are same but different
“The Polynesian races, as everybody knows, are a
picturesque, easy-going, and leisure-loving people,
too fond of home to travel, and to indolent to do a
steady day’s work. A dash of some alien blood, as
yet unrecognised, has played strange freaks with
the men of Niue. Alone among Polynesian races
they opposed the landing of Europeans; alone they
love to engage as labourers far from home, and
show, both at home and abroad, a liking for hard
work; no other island race has the commercial
instinct so keenly developed”
(Thomson, 1902).
11. We are same but different
One of the most egalitarian of Pacific Island
societies, with no traditional chieftainship
system (as in Samoa) or monarchy (as in
Tonga).
New Zealand citizenship vs Niuean ethnicity
12. Our people
Sir Robert Rex
Pauly Fuimana
John Pule
Robert Rex
Dr Vili Nosa
Frank Bunce
Tigilau Ness
15. Cultural intelligence
Cultural intelligence can be understood as the
recognizing and understanding of the beliefs,
values, attitudes, and behaviors of a group of
people and the ability to apply that
knowledge toward the achieving of specific
goals
16. Cultural Intelligence
Specifically, in Earley and Ang’s (2003) theory
CQ is conceptualized to comprise four facets:
metacognition (cognitive strategies to acquire and
develop coping strategies)
cognition (knowledge about different cultures)
motivation (desire and self efficacy),
and behavior (repertoire of culturally appropriate
behaviors).
21. Cultural dynamism
Niue culture and its people are evolving all the
time...
Individual choice...
We live in New Zealand... first, second generation
What we take forward.. Not always what we came
with
New Zealand citizenship and Niue identify
23. Lagomatai
Tau Puhala Phases Essence Fonua Principles
Talanoa Engagement •Free narrative
•To create a
safe space
•To connect or
re-connect
•To explore
•Start with end
in mind
Matohiaga
Fakalilifu
Fakatokolalo
Fakamokoi
Fakalofa
Moui he Tagata
Kaufakalataha
Fakaue
Fakamonuina
Ancestral
Respect
Humility
Reciprocity
Empathy
Life experience
Collaboration
Acknowledge
Blessings
24. Lagomatai
Tau Puhala Phases Essence Fonua Principles
Fakamaama Assessment •To deconstruct
•To reconstruct
•To create space
for clarity
•To draw on
common
experiences
•Storytelling
Fakamokoi
Fakalofa
Moui he
Tagata
Matohiaga
Fakalilifu
Fakatokolalo
Kaufakalataha
Fakaue
Fakamonuina
Reciprocity
Empathy
Life experience
Ancestral
Respect
Humility
Collaboration
Acknowledge
Blessings
25. Lagomatai
Tau Puhala Phases Essence Fonua Principles
Fono
Fakafetui
Intervention •To co-
construct
•To draw on
the collective
wisdom
•To call upon
the village
•To call upon
that family
Kaufakalataha
Fakaue
Fakamonuina
Fakamokoi
Fakalofa
Moui heTagata
Matohiaga
Fakalilifu
Fakatokolalo
Collaboration
Acknowledge
Blessings
Reciprocity
Empathy
Life experience
Ancestral
Respect
Humility
Editor's Notes
Samoan and Tongan ancestry – Motu and Tafiti. Carry over influence – Monarch..
Tapu - Reverend John Williams of the London Missionary Society (LMS) visited Niue in 1830 and attempted, unsuccessfully, to introduce native teachers from the Cook Islands. After several further unsuccessful visits, Niuean Peniamina returned to the island in 1846 to begin work after training at the LMS school in Samoa, and was joined in 1849 by Samoan missionary Paulo.
Village, anchored by church
Niue was formerly known as Niue fekai (Savage Island) as a result of an acrimonious meeting in 1774 between Captain James Cook and local people. It is now popularly called ‘the Rock of Polynesia’.
On a missionary voyage in the ‘John Williams’ in 1846, we called at Samoa and found Fakafiti-enua and Peniamina not only willing, but by Christian education prepared to return home and use their influence to secure the location of a teacher on the island. We arrived at the island in the month of October, 1846, with these two men on board. … Fakafiti-enua, who was a man of some influence on shore, arranged that Peniamina should remain and prepare the way for others. We have already seen what was the
Christianity was brought to Niue by the Reverend John Williams in 1830, a Niuean, Nukai Peniamina, in 1846 and Paulo a Samoan in 1849. The dissemination of the word of God eventually brought peace and harmony to the Niuean people, thus ending warfare amongst Niueans.
Events leading up to Niue conceeding its sovereignty:
In 1862, Peruvian slave ships descended on Niue and kidnapped 109 people to work in guano mines and on plantations in Peru.
Niuē natives having been taken to Sunday Island by a Callao slaver in 1861, where nearly all of them died. I got the Niuē account of this affair through the Rev. F. E. Lawes. It was not very long after the arrival of the Rev. W. G. Lawes at Niuē that a Peruvian slaver appeared off the coast at Alofi, under the command of an American. They succeeded in getting a large number of the people on board and induced them to go below, when they clapped the hatches on and secured them. There were about 200 of them.
The notorious Bully Hayes also managed to kidnap a number of the Niuē people and carried them away to Tahiti, where he sold them. It will thus be seen that the Niuē experiences of civilized nations has not been altogether of a character to give them an exhalted idea of our people or our methods.
Between 1888 and 1889, King Fata‘aiki and King Togia, fearing annexation by other colonial powers, petitioned Queen Victoria three times for Niue to be declared a British protectorate.
Mr. Basil Thompson was dispatched from Fiji to hoist the British flag and bring the island under the British Protectorate, in H.M.S. “Porpoise,” and did so, 20th April, 1900. In October, 1900, His Excellency, the Earl of Ranfurly, Governor of New Zealand, visited Niuē and proclaimed the British sovereignty over the island, 19th October, 1900.
On the 11th June, 1901, the island was annexed to New Zealand by a proclamation made at Auckland by H.R.H. the Duke of Cornwall and York. The first Government Resident (the writer hereof), Percy Smith arrived at Niuē from New Zealand 11th September, 1901.
Head
Devising what we call learning strategies. Although most people find it difficult to discover a point of entry into alien cultures, whose very coherence can make them seem like separate, parallel worlds, an individual with high cognitive CQ notices clues to a culture's shared understandings.
Body
You will not disarm your foreign hosts, guests, or colleagues simply by showing you understand their culture; your actions and demeanor must prove that you have already to some extent entered their world.
Heart
Adapting to a new culture involves overcoming obstacles and setbacks. People can do that only if they believe in their own efficacy. If they persevered in the face of challenging situations in the past, their confidence grew. Confidence is always rooted in mastery of a particular task or set of circumstances.
P. Christopher Earley and Elaine Mosakowski
Superficially, Talanoa can be referred to as a conversation, a talk, an exchange of ideas or thinking, whether formal or informal. It is almost always carried out faceto-face. Tala means to inform, tell, relate and command, as well as to ask or apply. Noa means of any kind, ordinary, nothing in particular, purely imaginary or void.
Churchward (1959), in the Tongan dictionary he compiled for the Government, described Talanoa as to talk (in an informal way), to tell stories or relate experience (p. 447). Tala also means to command, tell, relate, inform and announce, and noa means common, old, of no value, without thought, without exertion, as well as dumb (unable to speak) (Churchward, 1959). Talanoa, then, literally means talking about nothing in particular, and interacting without a rigid framework.
Potentiality is a cultural aspect of Talanoa. It allows people to engage in social conversation which may lead to critical discussions or knowledge creation that allows rich contextual and inter-related information to surface as co-constructed stories.
Potentiality is a cultural aspect of Talanoa. It allows people to engage in social conversation which may lead to critical discussions or knowledge creation that allows rich contextual and inter-related information to surface as co-constructed stories.
Starting with end in mind – getting it right in the begining allows for a flow that is both positive and open..
