psa pasefika principles (ngā kaupapa)€¦ · te rūnanga o ngā toa Āwhina with a pacific lens...

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PSA PASEFIKA PRINCIPLES (Ngā Kaupapa) Our Mission Statement DEVELOP, STRENGTHEN AND INFLUENCE TANGATA PASEFIKA TO CHAMPION OUR INTERESTS AND CELEBRATE OUR SUCCESSES

Our Purpose1 The PSA Pasefika2 exists to promote the interests of Pacific peoples within the PSA; facilitate the sharing of information and experiences; encourage and support Pacific peoples’ participation in the representative structures at all levels.

Our Principles3 We are committed to providing a better working life for Pacific workers that promote unity and strength for Pacific members across the union of the PSA. Understanding the unique Pacific culture, who we are and where we come from, how we think and work. The knowledge we bring, our values, our strength.

To ensure we maintain our Pacific values we are looking at how we can incorporate Ngā Kaupapa O Te Rūnanga o Ngā Toa Āwhina with a Pacific lens (view) into our principles to support the PSA’s commitment to Te Tiriti o Waitangi. 1. KOTAHITANGA - UNITY AND SOLIDARITY 2. RANGATIRATANGA - EMPOWERING PACIFIC LEADERSHIP 3. KAITIAKITANGA - PROTECTION OF PACIFIC WORKERS TO SECURE FAIR WORKING CONDITIONS IN THE

WORKPLACE 4. MANAAKITANGA - HEALTH AND WELLBEING 5. WAIRUATANGA - CULTURAL BEHAVIOUR 6. WHAKAHIATO UMANGA - CAREER DEVELOPMENT 7. WHANAUNGATANGA - PERSONALISE WHĀNAU 8. WHAKAMANA - EFFECTIVENESS

Pacific view “Pacific” refers to people native to several different island nations, who migrated and now call New Zealand home. It also collectively applies to those who are New Zealand-born and to those who identify themselves as Pacific.

1 Sect 75. PSA Pasefika (PSA rules and regulations manual)

2 PSA Pasefika - PSA Pacific Members Network Group 3 Please note: Draft PSA Pasefika Principles statement

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The Treasury defines Pacific as “the concepts, perspectives, values, belief systems and knowledge that frame, drive and underpin the way Pacific peoples behave and respond to issues that matter to them, including how these issues are prioritised.4

PSA Pasefika Turtle5 The metaphor of the turtle signifies courage, trustworthiness, reliability and protection. The turtle sends out a message of nobility, shelter and strength. In fact, most indigenous people in the South Pacific hold the turtle as one of the most sacred symbols, believing that their land was created on the back of one such animal. According to Polynesian belief, the turtle with its enormous protective back is an

island home for the world. Furthermore, the turtle was treated as the bridge between the world as we know and the spirit world. The turtle is a wise animal which takes cautious steps in life and has deep knowledge of the future. It is a visual reminder of the journey in peace and harmony that PSA Pasefika is on.

4 The Treasury’s Pacific Strategy 2011-2020 “Le Tofa Mamao ma le Fa’autautaga” 5 PSA Pasefika Logo

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PSA Pasefika working party summary to date: The purpose of this paper was to provide an overview of the research and work completed thus far by the PSA Pasefika Principles working party with feedback and input from other PSA Pasefika committee members. It was important to note that we ensure these draft principles are linked to the PSA Pasefika Mission Statement and Purpose. Some context is provided on how our Pacific principles can incorporate Ngā Kaupapa O Te Rūnanga o Ngā Toa Āwhina with a Pacific lens (view) to support the PSA’s commitment to Te Tiriti o Waitangi. PSA Pasefika acknowledges the connection with Māori through shared origins as well as the shelter offered by Māori through the Treaty of Waitangi, but PSA Pasefika also wishes to maintain its identity as part of but also separate, within the wider context of PSA and the public service. The PSA Pasefika Principles working party has provided some discussion, thought and feedback on each of the eight Ngā Kaupapa principles and how these can be applied with a Pacific lens. One top priority will be how we can translate these values and principles into our Pacific languages. Pacific peoples are a diverse population with different ethnicities, languages and communities. The working party also investigated what it may look like if we were to develop our own set of PSA Pasefika values in line with the current PSA values. See APPENDIX I – page 24. Recommendations:

• We have highlighted some important action points in each of the 8 eight Ngā Kaupapa principles that PSA Pasefika will need to investigate and develop further – forum, responsibility and timeframes to be confirmed. See APPENDIX II;

• The tables in each section (What will this look like for PSA Pasefika and what is needed?) provides action points and timeframes that PSA Pasefika can achieve short-term (6 months – 1 year) and long-term (1-2 years);

• PSA Pasefika in consultation with the PSA Policy Team will investigate how we can translate these Ngā Kaupapa principles into our Pacific languages;

• PSA Pasefika may look at developing their own set of Pacific principles and values that may be better suited to cover its diverse population.

What next:

• Our findings were presented to the two Regional Fono in Auckland (5 April 2019) and Wellington (17 April 2019)

• The PSA Pasefika Principles working party has collated feedback and recommendations from the Auckland /Wellington Fono participants in April 2019 - See APPENDIX III (Attachment)

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• The PSA Pasefika Principles working party will continue to work in collaboration with the Engagement and Strategy working parties once final feedback has been received from the wider PSA Pasefika Network group in May 2019;

• The final paper will then be provided to the PSA Policy Team who will help develop this piece of work further in consultation with our Network.

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PRINCIPLE 1: KOTAHITANGA (UNITY AND SOLIDARITY) This principle provides us with a mandate that acknowledges a united Pacific group and forms the

basis of our direction, embracing our culture, values and our beliefs through ancestry and family.

The word 'Unity' across a few of the main Pacific Islands:

• Kau fakalataha (Niuean – unity and cooperation)

• Le lotogatasi (Samoan)

• Lototaha (Tongan)

• Te kaiga Maopoopo (Tokelauan - absolute unity and purpose to achieve wellbeing for the

individual and collective through peace and respect).

The above examples show differences in the words and how they are spelt. They also show that the one size fits all approach cannot be applied nor should it be assumed can be applied across the Pacific Groups. Each culture would have differences as to what they hold paramount with regards to values and their needs and notwithstanding variables within each culture also. For Pacific New Zealanders, cultural activities, identity, values and beliefs are key elements that comprise and define its Pacific institutions. These shared cultural concepts are “to serve, a duty to care, a requirement in order to sustain the community, cultural obligations or expectation and a form of love and reciprocity relating to kinships and protocols” (Tamasese et al.2010). In Pacific culture, an individual does not exist alone, but exists in relationship with other people both living and deceased (Waldegrave, et al. 2003). Relationships with, and between, people, villages (or community), the land and spirit world are paramount for Pacific peoples, and their guardianship of these aspects is vital to the Pacific ethos. Values are at the very core of each culture’s being, meaning and expression. Values inform all human behaviour and all human relationships. Waldegrave et al. (2003) describes what they call “some significant differences between Pakeha (European) fundamental values and Maori and Pacific peoples’ values” in the following way:

Pakeha vs. Pacific/Maori

• Individual • Communal

• Secular • Spiritual

• Consumer • Ecological

• Conflictual • Consensual

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Action point 1.1: Further research into the Pacific cultures as to what they embrace is required and to formulate a list of commonly shared values. These could be achieved via regular Pacific Fono within each sector, online surveys, teleconference and video conferences or face to face meetings. Action point 1.2: The frequency of Fono could be carried out quarterly or every few months of the year. i.e. ' Lei-January (start of the year linking together the islands similar to the flower garland), 'Manuia-May' (Successful/Fun) and/or September-Sunrise (Islands continuing to rise in the spring sun). The meetings would also be an opportunity to introduce differing Pacific Island languages into the forum for their preservation and continuation of use from basic words and phrases through to sayings. Action point 1.3: Working together with Te Rūnanga, acknowledging their status as Tāngata Whenua of Aotearoa and that they have similarities to our struggles and together we can complement and support each other. Pacific and Māori peoples, are not individuals, we are integral part of the cosmos. We share a divinity with our ancestors – the land, the seas and the skies. We are not individual because we share a tofi (inheritance) with our families, our villages, and our nations. We belong to our families and families belong to us. We belong to our villages and our villages belong to us. We belong to our nation and our nation belongs to us. This is the essence of our sense of Pacific belonging. (Tui Atua Tupu Tamasese, Samoa Head of State Address, Auckland University, 2008) The PSA shall recognise that Pacific peoples are diverse, i.e. we come from different Pacific Ethnic Groups but we are united in purpose and aspiration. Our diversity is not a weakness that threatens to divide us. Like the digits of our hands and the diversity of body types and skills on a rugby team - our diversity serves to strengthen. As PSA Pasefika we need to be competent in the key principles and protocols that must inform and imbue the work we do. These are just some of the common principles and protocols shared amongst Pacific peoples:

• Family—Family means the wider family group, clan and tribe—not just the nuclear family. I am well when my family is well. That expression explains the importance of family in the Pacific context.

• Respect—This includes respect for elders e.g. the family patriarch and matriarch, respect for persons of authority e.g. the matai or village elder or a school headmaster. This also includes children respecting their parents or their caregivers.

• Spirituality—Pacific peoples are a spiritual people. The majority of them are Christians but the principle of Spirituality extends to other religions and other forms of spirituality. What is important

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is recognising that for Pacific peoples, spirituality is an important concept that brings meaning and purpose to one’s experience of life.

• Hospitality—This relates to welcoming and being hospitable to guests and visitors in the home or on to the paepae or marae. Making them feel comfortable and giving them the best that the host has to offer e.g. food, comfortable seating etc.

• Resolving conflict—Central to this is the use of dialogue, the use of meetings to discuss, negotiate and conduct restorative actions over disputes to do with eg. land, injury etc.

Teina Tuakana Principle

Maori of New Zealand came from a region that includes the Cook Islands, Tahiti and other parts of French Polynesia so, in a sense Maori of New Zealand are the Teina i.e. the younger sibling of the Tuakana i.e. the elder sibling which is representative of those that stayed. In this context, the Tuakana is representative of Maori of the Cook Islands as well as Tahiti and French Polynesia.

Independent yet Inter-dependent

PSA Pasefika acknowledges the connection with Maori through shared origins as well as the shelter offered by Maori through the Treaty of Waitangi but that PSA Pasefika also maintains its identity as part of but also separate, within the wider context of PSA and the public service. Action point 1.4: How should this connection with Maori be acknowledged and strengthened? Meeting with Ngakaituhono through a hui/fono/uipa’anga maybe appropriate with the development of a memorandum of understanding (MOU) as evidence of an intention to work in partnership for the betterment of Pacific and Maori members across the public service.6

Language barriers

PSA Pasefika will work towards resolving language barriers in the community. The PSA focusses on and is responsible for signed up members of the PSA union. It follows naturally therefore that the PSA Pasefika committee acknowledges Pacific members as its mandate. The issue of language barriers in the Pacific community may have nothing to do with Pacific members—would probably be outside of the Committee’s mandate. Having said that, there are cultural behaviour that would, if left unchecked, would have the effect of impeding the wellbeing of Pacific members—in the workplace. An example of this is the respect for elders and authority. In the workplace, this may result in situations where managers or senior employees exploiting or treating Pacific members badly—and those members being passive and accepting because they have been conditioned to ‘put up with’ and not question authority.

6 The group to discuss this in more detail and elaborate an actual action plan to achieve.

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Action point 1.5: The PSA Pasefika Committee would be well advised to take steps to investigating this issue and, if required, developing an action plan and tools to resolve it. Key questions. What does this problem look like? How should we deal with? What does the problem solving tool look like in terms of an education or training tool look like, etc?

1. What will this look like for PSA Pasefika and what is needed?

Timeframes / Responsibilities

• Workplace practices that encourage and

promote the voices of Pacific members;

• Regular Pacific Fono within each sector;

• We need to have the buy in of all our Pacific

delegates or members by making them part

of the process to take ownership;

• Base our principles on similar values which

our combined cultures hold dear;

• Language seems to be a barrier amongst our

1st, 2nd + Generations so how do we address

this from a Union perspective to make this a

tool for our people rather than a hindrance or

burden etc. but also jump in on the fight to

save our languages within a Westernised

world so we can continue to thrive.

• Develop branding and marketing.

Development of specific materials to promote

PSA Pasefika and advertise involvement and

participation in both internal and external

activities.

• Engage and work with PSA Comms team to

develop resources specific for Pacific

members.

• Preferably as soon as possible otherwise 6

months max;

• Responsibilities –

o Co-Convenors request membership

lists of Pacific members;

o Co-Convenors distribute amongst

Wellington and Auckland Komiti PSA

Pasefika members to contact other

government departments whom do

not currently have representation in

the regions to join.

• Ongoing discussion if PSA Pasefika can have

the same admin process as PSA Youth once

members have identified themselves as

Pacific;

• Once the initial work has been done then a

sub-committee to maintain this work;

• The purpose of this sub-committee is to

build and develop our principles based on

feedback and input from our members

from the regions and the following Pacific

groups:

o Samoan

o Cook Island

o Fijian

o Niuean

o Tuvaluan

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o Kiribati

o Tokelauan

o Tongan

o Hawaiian

o Tahitian

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PRINCIPLE 2: RANGATIRATANGA (LEADERSHIP) The principle and practice of leadership is as important in the Pacific Community as it is in Maoridom. Historically, these have been represented by kings e.g. in the Tongan monarchy, district/island chiefs (alii or ariki), village elders (matai or mataiapo) and more recently by religious or church leaders. In a PSA context, members who hold management and senior roles—would be considered de jure leaders, i.e. elected or legally recognised leaders. De facto leaders i.e. leaders who may not have legal status but may have qualities that inspire others to look to them for leadership e.g. a high performing member who is not a manager or senior worker. We must also recognise young leaders e.g. those coming through the cadetship programme and/or who are being recognised as leaders—even at a young age. We must also value past leaders. Their experience and knowledge make them valuable advisors and mentors to those of us who are current leaders. Action point 2.1: How do we create a leadership pipeline, to ensure we as PSA Pasefika leaders can utilise the resources we have to develop as quality leaders? How can we connect with and tap into the network of Pacific leadership across the membership group? These are some of the key leadership issues that we as the committee have to address and resolve in our work as PSA Pasefika leaders.



• Building past, current and future leaders

within our people to lead our network, their

Ministries/industries or work places;

• Training packages available;

• Bridging the gap between our younger

members in order to build a future for our

people.

• Pacific leadership opportunities;

• Representation of Pacific members within

delegate structures;

• This training is to building resilience,

independence, confidence in our future

leaders but also provide them with tool on

• Have these training packages developed

and begin delivering in July 2020 at the

latest;

• This would have to be developed and

discussed in coalition with our PSA

training team;

• Develop what this could look like over

the next 6 months and begin rolling out

either in the next financial fiscal year.

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how to incorporate culture within their

workplaces etc.

• This will also build Pacific delegates within the

various Ministries and industries;

• Have events which target the interests of our

younger generations which can also be

enjoyed by our more mature audiences.

• Encourage Pacific representation at all

structures of the Union up to the PSA Board

to raise profile for Pacific and to encourage

members to join leadership roles.

• Develop partnership and link with CTU Komiti

Pasefika to source any resources available

that we can use

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PRINCIPLE 3: KAITIAKITANGA (PROTECTION OF PACIFIC WORKERS TO SECURE

FAIR WORKING CONDITIONS IN THE WORKPLACE) In the Pacific the kaitiaki or the custodian and guardian of the resources is critically important. Within the domain of PSA Pasefika, the wellbeing and growth of our Pacific members can be seen as a kaitiaki obligation. Action point 3.1: How can we do this? To answer this question we have to understand what it is that impedes and encourages wellbeing and growth. We also have to take stock of our resources e.g. time and constraints and take advantage of any cross-overs. What are some of the impediments?

• We’ve mentioned one already i.e. the tendencies of Pacific members to not complain about management exploitation or unprofessional behaviour—directed at them.

• Being type-casted as ‘workers’ but not ‘potential leaders and managers’ is another.

• An overarching issue is members not fully understanding their rights, privileges and obligations as employees and members of a union.

• Because of the language barriers, they may find it difficult to communicate any views they may have

• Lack of cultural awareness and understanding the obligations of Pacific employees, such as; caregiving, church, sports and many other extracurricular activities.

Action point 3.2: Potential tools and tactics that can be used to fulfil this principle include a mix of the following:

• Workplace essentials information brochures and booklets to be made available

• An education package combining seminar work with hands-on-coaching—covering cultural awareness and leadership.

Action point 3.3: Strengthening the relationship with Ngakaituhono would be advantageous. We can learn from them as they can from us. Working in partnership will make us more effective. How can this be achieved? Perhaps, a hui/fono set-up for this purpose and an MOU declaring and clarifying expectations—around this partnership would be beneficial.



• Grow and develop Pacific delegates to protect the rights

of workers through advocating and championing strong

engagements with our employers in the workplace

• Develop clauses for Pacific members that will ensure

they are being recognised for the distinct work they do

when working with Pacific communities;

Short-term:

• Increase Pacific membership

• Increase workplace Pacific

Delegates

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• Establishment of formal recognition in partnership

agreements to enable engagement of Pacific members

in the workplace to have a voice;

• Closing the gaps on gender and pay equality for Pacific

members;

• Recognition of the wider cultural requirements

associated with Pacific families and the communities we

live in i.e. church obligations;

• Strategic relationships with other PSA networks;

• Strategic relationships with the policy team in the PSA;

• Develop spheres of influence to promote our

Kaitiakitanga through our various community and

church groups.

• Education of members on workers’ rights and

understanding how and what they’re covered for in

their collective agreements. This can be done via

delegate training and delegates communicating it to

members via emails/korero from time to time.

• Organisations working in

partnership with PSA via

Pacific collective processes

and decision making

• Develop a gender and pay

equality action plan

Long-term:

• Link to GPG Strategies

• There are formal processes in

the workplace to enable

Pacific to engage with their

employers at the highest level

eg HR Practices, Organisational

Pacific Strategy.

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PRINCIPLE 4 – MANAAKITANGA (HEALTH AND WELLBEING) Pacific concepts of wellbeing can be informed via Pacific models of health. One commonly used

example - The Fonofale model was created by Fuimaono Karl

Pulotu-Endemann (2001) as a Pacific model of health. It

encompasses the values and beliefs from Samoa, Cook Islands,

Tonga, Niue, Tokelau and Fiji. The concept of the Samoan fale, or

house, is used as an image to describe a Pacific view of important

factors in healthy development.

The roof represents cultural values and beliefs that are the shelter for life. These can include beliefs in traditional methods of healing

as well as western methods. The foundation of the Fonofale represents the extended family, which is the foundation for all Pacific cultures. Between the roof and the foundation are the four pou, or posts. These pou not only connect the culture and the family but depend on each other:

• Spiritual. This dimension relates to the sense of wellbeing which stems from a belief system that includes either Christianity or traditional spirituality relating to nature, language, beliefs and history, or a combination of both.

• Physical. This dimension relates to physical wellbeing.

• Mental. This dimension relates to the health of the mind, which involves thinking and emotion as well as behaviours expressed.

• Other. This dimension relates to variables that can directly or indirectly affect health such as, but not limited to, gender, sexual orientation, age, social class, employment and educational status.

The fale is encased in a cocoon whose dimensions have direct or indirect influence on one another: These dimensions are:

• Environment. This dimension addresses the relationships and uniqueness of Pacific people to their physical environment. The environment may be a rural or an urban setting.

• Time. This dimension relates to the actual or specific time in history that impacts on Pacific people.

• Context. This dimension relates to the 'big picture': the where/how/what and the meaning it has for that particular person or people. It can include factors like the socio-economic or political situation the person is in.

Interestingly, this configuration reflects the relationship between Papa (Papatuanuku) the earth and Lagi (Ranginui) the sky, which is a key component in the Maori view of creation. Further consideration needs to be given to the role of Languages in the intergenerational well-being of Pacific peoples. In its strategic priorities, the Ministry for Pacific Peoples has reinforced the

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importance of Pacific Language skills and capabilities in building academically strong and resilient children, grounded and comfortable in their identities as a precursor for later successes. Action point 4.1:

What Pacific models of health can PSA Pasefika adapt to that that will provide the mechanism to

promote a healthy, safe and well-being culture for Pacific workers in the workplace?

4. What will this look like for PSA Pasefika and what

is needed?


• A PSA Pacific model that will provide the

mechanism to promote a healthy, safe and

well-being culture for Pacific workers in the

workplace.

• Networks that support Pacific social, cultural,

environmental and economic wellbeing in the

workplace are encouraged, built and

strengthened.

• Our PSA members will be protected against

workplace bullying, workplace violence and

heavy workload environments

• We build capability in members and delegates

to ‘speak out’ when they need to.

• Pacific members and delegates are provided

with education that will ensure they are

aware of the legislative requirements under

the Health and Safety Act at Work Act 2015;

• Links are promoted to develop secure and

healthy relationships between Pacific

members and employers;

• Development of statements that enable

employers to understand the wellbeing of

Pacific members through a Pacific lens which

includes communities and churches that we

live in.

Short-term:

• Increase Pacific awareness of Health and

Safety best practice in their workplaces

• Pacific Delegates and H&S Reps within

workplaces are mentored to support

Pacific members on workplace health

and safety issues.

• Organisations working in partnership

with PSA via Pacific collective processes

and decision making

Long-term:

• There are formal processes in the

workplace to enable Pacific to engage

with their employers at the highest level

in Health and Wellbeing Policies and

Practices.

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PRINCIPLE 5: WAIRUATANGA (CULTURAL BEHAVIOUR) Pacific peoples are spiritual people with a majority belonging to some Christian-based faith. But wairuatanga or spiritual welling is not constrained by religion. It encompasses other faiths and beliefs as well as notions and concepts that facilitate mental wellness, belonging, meaning to one’s existence and sense of being well and connected with one’s world and environment. Action point 5.1: Some key questions:

• How can we elaborate on what wairuatanga means, in a Pacific context?

• How does wairuatanga relate or interact with cultural behaviour?

• What are our own Pacific words, notions and practices around wairuatanga?

Action point 5.2: Retaining Pacific Languages Allowing the space for members to speak in their native languages but also looking into how the Pacific Network can support a campaign or create a Strategy on how to retain and maintain our Pacific Languages within the regions or main centres of New Zealand. E.g. Auckland - Currently there are Pacific Language Nests (Early Childhood) where you can support them in their

journey of providing a Pacific Lens like Punanga, Aoga Amata, Akoga Fakamasani, Aoga Tama Ikiiki etc. through the Language Weeks, supporting them to increase their engagement and participation

- Providing Support by proposing to Ministry of Education to endorse a curriculum where Pacific Languages can be taught in our Secondary Schools and Tertiary Institutions

- Development of dedicated language resources – primarily around pamphlets and posters. Acknowledge and illustrate our differences History is power, we need to acknowledge the history of our people both in New Zealand and the Pacific and begin to illustrate what changes could be made for our younger generations. The New Zealand Pacific community is made up of Polynesians (majority), Melanesians and Micronesians with the median age of 21 years compared to 34 years for the general population. There are now two to three generations (in some cases, more) of Pacific peoples in New Zealand with 60 % of Pacific New Zealanders born here (2013 Census). Information from StatsNZ also points to a growing demographic of mixed marriages and cross-cultural relationships with the Pacific, Māori and other migrant groups which are expected to play a significant role in the future face of Aotearoa. There is a growing awareness amongst our younger generations to be involved more in activities and programmes that will maintain their Pacific cultural identity through language, art and cultural practices.

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Action point 5.3: Having Regular Fono – By having regular fono for us to talk as members of the PSA as well as engaging with our Pacific Communities to raise visibility around the issues which affect our Pacific People will assist us as a Network to create/amend strategies we may have in place currently Action point 5.4: Following our processes – As a Network we need to create processes which allows for sustainability and capability to be built in the various regions which contribute to the wider picture of our network.

5. What will this look like for PSA Pasefika and what is needed? Timeframes / Responsibilities

• Consult Pacific Members within the Network – In order for transparency to thrive within this Network, communicating with members of the network is what will continue our successes. No decision should be made without consultation of the right parties.

• What does this look like? It could be comms from a central email account OR requesting that the representatives from the region/s are asked to feedback once followed up. Also to engage with the membership through a number of means such as: developing union news to go out to all Pacific members via email/newsletters and could also be added to PSA website.

• National Fono – Would need to be held both in the first and last quarter so all members are aware of the activities or actions which have occurred but also are able to have the opportunity to be accountable to each other, the executive as well as the network. Holding these National Forums will provide good talanoa but also confirm the plan or strategy which the executive are to follow through on the following year.

• Delegates – In order for us to continue to build sustainability and capacity within the PSA Pasefika Network, we need to allow the space and time to grow them into current or future leaders and this is where we can work in partnership with the Youth Network and the Women’s Network where they could provide Leadership Training for our Pacific members, we could also begin implementing a training programme provided by PSA for our Pacific peoples.

Short-term:

• Regular Fono

Long-term:

• Develop processes

which allows for

sustainability and

capability to be built in

the various regions

which contribute to

the wider picture of

our network

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PRINCIPLE 6: WHAKAHIATO UMANGA (CAREER DEVELOPMENT) Career development is part of leadership development. Leadership, as presented under PRINCIPLE 2 is not constrained to legal leaders e.g. managers and senior workers. Being a leader means sometimes you lead best by following and supporting the leader. Career development is a form of self-development—which is one of the major traits of a leader. True leaders actively practice self-development. Since we are committed to being leaders, we must pursue and promote the pursuit of career development amongst our Pacific members. PSA is committed to ensuring there are on-going opportunities for good career aspiration and that Pacific has access to learning and development opportunities. Key considerations for principles and practices that inform career development. Who are our leaders? This means recognising that Pacific leaders exist on all rungs of the public service hierarchy, from the top e.g. the Honourable Minister Carmel Sepuloni to the regional director level all the way down to the branch level. This strata of leadership includes centre managers, assistant service centre managers as well as Service Centre Trainers. Who else would fit in this wider definition of leader, in terms of career development? Everyone else. Every other Pacific worker, whether young or old—should undertake career development. Even the mature ones who’ve been working in public service for decades—and don’t think they need to engage in further training and/or coaching. Action point 6.1: How can we achieve this? Connecting with our de jure (legal) leaders would be a good start. The further up the ladder the leader is, the more disconnected that leader is likely to be, potentially. It would be advisable to remind these Pacific leaders, to connect with their roots—periodically and often. And to also give back by:

• Encouraging Pacific workers to strive to develop their careers and personal qualities

• Identify and personally mentor inexperienced leaders and young leaders with potential can this be achieved? An annual fono or making this issue part of an existing fono

• Having these Pacific leaders meet periodically with centres—with high populations of Pacific employees and sharing with them.7

• Identifying key Pacific leaders in workplaces to identify issues relevant to Pacific workers.

Educating our people on how to give back within the work force once they have secured the more senior positions. Also providing education on how you could use the skills and experience of our Pacific peoples to path a new direction within your individual employers with the support of this Network as well as the Union.

7 This paragraph (including bullet point list) needs to be reworked.

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Having workshops provided which is relevant to the issues of our Pacific peoples and how we can advocate or have an input on these discussions but also what we can do as a Network to campaign this issue either individually or collaboratively with our other brothers and sisters from other Unions.



• We could work in collaboration with the Youth Network, Women’s Network and Out@PSA networks to provide Leadership Training, Te Runanga to build both networks or bodies to a point where it is strengthened, engaging our Pacific peoples within the various Organisations to make them aware of the issues and providing education or workshops on what tools are needed in order to accomplish this.

• Create a subgroup of current leaders from different industries to support, mentor and develop within their respective roles.

• See PRINCIPLE 2 - Leadership

• Career pathways and career

development that promote flexibility

and capability of Pacific people are

established.

• Provide strong delegate training that

supports delegates at all levels of the

delegate structure that reflect our own

Pacific values.

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PRINCIPLE 7: WHANAUNGATANGA (WHANAU/FAMILY) For Pacific peoples, family ties and wellbeing are paramount. Notions of family (aiga, kainga, anau) extend beyond the nuclear family and include the wider family group, clan or village. Similar to Maori is the notion of whangai children i.e children who belong to a family but who may not be a biological offspring of that particular family’s mother and father. In the Pacific Community there is an abstract notion that collectivises disparate groups of people and comes into effects when a Pacific person e.g. from Samoa steps of the plane—in New Zealand. Amongst ourselves we are Samoan, Tongan, Cook Islands Maori, and Niuean etc but from outside we are Pacific. And we binded more than the blue Pacific Ocean—from whence we came or the abundance of coconut trees on our islands. We are binded more than by the principles that we share. We are also bound by the challenges we face and external expectations and perceptions some of which, serve to limit and disempower us. These perceptions and attitudes can include discrimination when job hunting or vying for better pay or being evaluated for leadership potential. Action point 7.1: In a PSA Pasefika context and as a committee we see our family as consisting of all the Pacific members. Key questions:

• How can we connect and strengthen our ‘family’ ties?

• How can we as a family stand united against discrimination and other shared barriers?

Key to resolving this is understanding that strategic external relationships and influence are vital. As is, the cornucopia of resources and skills that exist within the family.



• Align with a Pacific word, or phrase, to give a more connected meaning and understanding, and, to enable ownership and personalisation to the specific culture. What we will end up with is a list of what this looks like from each of our Pacific cultures, and that’s fine;

• Incorporate the principle into our engagements at all levels;

• Take the opportunity to teach others.

• Formalise the Pacific Principles into a booklet equivalent to the Maori Nga Kaupapa document;

• Have a chart – visual connection - with the English equivalent of Whanaungatanga in the

Short-term:

• Increase the PSA Pasefika family via

increased Pacific membership

• Regular Fono

• Engagement Strategy

• Communications Strategy

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centre with connections to each of the Pacific cultures surrounding the word;

• Have a simple reference carry card that serves

as a reminder of the principles.

• One of the powerful things in us, Pacific

peoples, is the ability we have to share our

personal stories that inspire others and

become vulnerable. Being identified as

Pacific, we naturally become family and our

stories and struggles are similar which brings

us much closer. This element of our culture

strengthens togetherness and encourages

unity in our families and workplaces.

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PRINCIPLE 8: WHAKAMANA (EFFECTIVENESS) What is effectiveness and how do we measure it? Effectiveness is also contextual and layered. How as PSA reps, do we measure our effectiveness of our work and its effect on the members we target? What are the obstacles to being effective? What are the opportunities and catalysts that exist out there—that can aid our effectiveness. What values and culture will we need to commit to, to create an atmosphere of effectiveness and success? Action point 8.1: As PSA Pasefika reps, we have to set an example through our conduct, practices and work we do. We have to be seen as and accepted as leaders. The work we do has to be visible and the Pacific members have to be sold on our credibility, empathy and ability to be beneficial to them. The next level of effectiveness has to do with achieving actual and measurable success on behalf of our members. This requires:

• Developing and practicing procedures that measure effectiveness, internally (PSA committee level) and eternally (work on behalf of Pacific members)

• Evidence that we are committed to being effective e.g. candid communication in meetings, calling people out (including yourself) who aren’t up to scratch, relentlessly reviewing and following up on results etc.

• Self Awareness & Education Action point 8.2: As PSA Pasefika committee members, we lead the way so, we need to ask ourselves some questions:

• Are we knowledgeable enough about the work we do and do we have the skills?

• Do we practice self-awareness and deal with ourselves and with each other in a candid manner?

• Do our Pacific members know who we are and are they sold on our ability to add value?

• If any of the above are below standard—do we have a mechanism (and leadership) to bring them up to par?

• Know the issues our Pacific people face and what is important to them;

• Prioritise the issues;

• Identify target audiences to influence change and needed resources.



• Develop a national/regional work plan;

• Build capability through training and personal development;

• Hold regular fono to gain a reality check and

share best practise.

Short-term:

• PSA Board supports the PSA Pasefika

Komiti and Working parties to ensure

sufficient resources and funding is

available to progress this piece of work.

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• PSA Pasefika Structure in place by 1 July

2019

• PSA Pasefika Engagement and

Communications Strategy in place by 1

July 2019

Long-term:

• PSA Pasefika TOR and Strategy in place

by 1 July2020

• PSA Pasefika Principles in place by 1 July

2020

• PSA Pasefika representation at CTU,

other PSA Networks and on the PSA

Board.

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APPENDIX I: PSA Values

It is suggested that the following values can also be adopted and added to our PSA Pasefika principles document:

Solidarity – Kotahitanga (Taokotaianga in Cook Islands Maori)

We champion members’ interests with a strong effective voice. We stand together, supporting and empowering members, individually and collectively.

Social justice - Pāpori Ture Tika

We take a stand for decent treatment and justice. We embrace diversity and challenge inequality.

Integrity and respect - Te Pono me te Whakaute

Our actions are characterised by professionalism, integrity and respect.

Solution focused - Otinga Arotahi

We are a progressive and constructive union, constantly seeking solutions that improve members’ working lives.

Democratic - Tā te Nuinga e Whakatau ai

We encourage participation from members. We aim to be transparent, accessible and inclusive in the way we work.

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APPENDIX II:

SUMMARY OF ACTION POINTS Action point 1.1:

• Further research into the Pacific cultures as to what they embrace is required and to formulate a list of commonly shared values. These could be achieved via regular Pacific Fono within each sector, online surveys, teleconference and video conferences or face to face meetings.

Action point 1.2:

• The frequency of Fono could be carried out quarterly or every few months of the year. i.e. ' Lei-January (start of the year linking together the islands similar to the flower garland), 'Manuia-May' (Successful/Fun) and/or September-Sunrise (Islands continuing to rise in the spring sun). The meetings would also be an opportunity to introduce differing Pacific Island languages into the forum for their preservation and continuation of use from basic words and phrases through to sayings.

Action point 1.3:

• How can we work together with Te Rūnanga, acknowledging their status as Tāngata Whenua of Aotearoa and that they have similarities to our struggles and together we can complement and support each other?

Action point 1.4: How should this connection with Maori be acknowledged and strengthened? Meeting with Ngakaituhono through a hui/fono/uipa’anga maybe appropriate with the development of a memorandum of understanding (MOU) as evidence of an intention to work in partnership for the betterment of Pacific and Maori members across the public service.

Action point 1.5:

• The Committee would be well advised to take steps to investigating this issue and, if required, developing an action plan and tools to resolve it. Key questions. What does this problem look like? How should we deal with? What does the problem solving tool look like in terms of an education or training tool look like, etc?

Action point 2.1:

• How do we create a leadership pipeline, to ensure we as PSA Pasefika leaders can utilise the resources we have to develop as quality leaders? How can we connect with and tap into the network of Pacific leadership across the membership group? These are some of the key leadership issues that we as the committee have to address and resolve in our work as PSA Pasefika leaders.

Action point 3.1:

• Within the domain of PSA Pasefika, the wellbeing and growth of our Pacific members can be seen as a kaitiaki obligation.

• How can we do this? To answer this question we have to understand what it is that impedes and encourages wellbeing and growth. We also have to take stock of our resources e.g. time and constraints and take advantage of any cross-overs. What are some of the impediments?

Action point 3.2:

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Potential tools and tactics that can be used to fulfil this principle include a mix of the following:

• Workplace essentials information brochures and booklets to be made available

• An education package combining seminar work with hands-on-coaching—covering cultural awareness and leadership.

Action point 3.3:

• Strengthening the relationship with Ngakaituhono would be advantageous. We can learn from them as they can from us. Working in partnership will make us more effective. How can this be achieved? Perhaps, a hui/fono set-up for this purpose and an MOU declaring and clarifying expectations—around this partnership would be beneficial.

Action point 4.1:

• What Pacific models of health can PSA Pasefika adapt to that that will provide the mechanism to promote a healthy, safe and well-being culture for Pacific workers in the workplace?

Action point 5.1:Some key questions:

• How can we elaborate on what wairuatanga means, in a Pacific context?

• How does wairuatanga relate or interact with cultural behaviour?

• What are our own Pacific words, notions and practices around wairuatanga?

Action point 5.2:Retaining Pacific Languages

• How can we allow the space for members to speak in their native languages but also looking into how the PSA Pasefika Network can support a campaign or create a Strategy on how to retain and maintain our Pacific Languages within the regions or main centres of New Zealand?

Action point 5.3: Having Regular Fono – By having regular fono for us to talk as members of the PSA as well as engaging with our Pacific Communities to raise visibility around the issues which affect our Pacific People will assist us as a Network to create/amend strategies we may have in place currently.

Action point 5.4: Following our processes – As a Network we need to create processes which allows for sustainability and capability to be built in the various regions which contribute to the wider picture of our network.

Action point 6.1: Career Development. How can we achieve this? Connecting with our de jure (legal) leaders would be a good start. The further up the ladder the leader is, the more disconnected that leader is likely to be, potentially. It would be advisable to remind these Pacific leaders, to connect with their roots—periodically and often.

Action point 7.1: In a PSA Pasefika context and as a committee we see our family as consisting of all the Pacific members. Key questions:

• How can we connect and strengthen our ‘family’ ties?

• How can we as a family stand united against discrimination and other shared barriers?

27

Action point 8.1: As PSA Pasefika reps, we have to set an example through our conduct, practices and work we do. We have to be seen as and accepted as leaders. The work we do has to be visible and the Pacific members have to be sold on our credibility, empathy and ability to be beneficial to them. The next level of effectiveness has to do with achieving actual and measurable success on behalf of our members. This requires:

• Developing and practicing procedures that measure effectiveness, internally (PSA committee level) and eternally (work on behalf of Pacific members)

• Evidence that we are committed to being effective e.g. candid communication in meetings, calling people out (including yourself) who aren’t up to scratch, relentlessly reviewing and following up on results etc.

• Self Awareness & Education

Action point 8.2: As PSA committee members, we lead the way so, we need to ask ourselves some questions:

• Are we knowledgeable enough about the work we do and do we have the skills?

• Do we practice self-awareness and deal with ourselves and with each other in a candid manner?

• Do our Pacific members know who we are and are they sold on our ability to add value?

• If any of the above are below standard—do we have a mechanism (and leadership) to bring them up to par?

• Know the issues our Pacific peoples face and what is important to them;

• Prioritise the issues;

• Identify target audiences to influence change and needed resources.

psa pasefika principles (ngā kaupapa)€¦ · te rūnanga o ngā toa Āwhina with a pacific lens...

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