- March 2004 Iwi Consultation Paper          

Consultation Hui
Date: March 2004

Today's hui represents another step in the journey to improve the education outcomes for the people of Ngati Whakaue.

Purpose
To examine the formation of an education taumata to provide leadership and direction for Ngati Whakaue's education strategy.

Three and a half years ago we started on the path to develop a clear education strategy that would improve Ngati Whakaue educational performance and ultimately improve tribal participation in the economic, social, cultural and community life of New Zealand.

All of the strategy development work was co-ordinated by Ngati Whakaue Tribal Lands and Pukeroa Oruawhata Holdings Ltd and resourced primarily by the Endowment Trust with support from individuals.

Process Outline
In the early stages a group of people came together to survey interest and support amongst Ngati Whakaue and to work out a way forward.

This began with a series of workshops held over a space of two months at weekends on a voluntary basis in early 2001. Notice of the workshops was advertised in the paper and by word of mouth. Attendance was voluntary and the only requirement was an interest in Ngati Whakaue and education.

Outside of the workshop structure, consultation was held with kaumatua and other interested parties.

The result of the workshop process and consultation with kaumatua was a draft Strategic Outlook document. This contained the vision, mission, values/principles and six strategic priority areas.

August 2001 - First Consultation Hui
The objective of that first hui was to inform Ngati Whakaue, gather the early issues of concern and establish a mandate for future action. From these hui an Education Strategy Committee was established. It comprised three members: Malcolm Short, Hamu Mitchell and Fred McRae.

Over the last several years we have been ably assisted by Roana Bennett and have been supported by the people of Ngati Whakaue.

Strategic Outlook Document Produced
This document was presented to the hui at Tamatekapua. It outlined a vision (Ngati Whakaue Iho Ake), mission, values and principles, and a series of strategies.

In summary the document focussed on six strategies:

• The establishment of te reo Maori and tikanga learning programmes and wananga - an acknowledgement of the crisis affecting Ngati Whakaue in respect of te reo and tikanga capability
• The development and promotion of programmes and projects for public and private funded education that support the individual and strengthen the whanau - a recognition that most Ngati Whakaue receive their education in the mainstream system
• Monitoring the effectiveness of the delivery and outcomes of education services to Ngati Whakaue
• The establishment of a research unit with database and tribal register
• The development of strategic alliances that align with strategic direction
• The development of an infrastructure that meets the strategy requirements

Feedback from the hui identified that the first action strategies were to:

• Establish the current educational performance of Ngati Whakaue which would provide a picture of current education achievement and activity within Ngati Whakaue
• Develop a tribal register that would establish the number and demographic material relative to Ngati Whakaue and its people

October 2001 to June 2003 - Data Collection, Research & Analysis
The selection process for a research provider was initiated. Between October and June 2003 the Education Strategy Committee undertook a Request for Proposal (RFP) process, negotiated with the Ministry of Education for support and funding and ultimately selected the New Zealand Council of Educational Research/Te Runanga o Aotearoa mo te Rangahau i te Matauranga (NZCER) to undertake the data collection, research and analysis project that would provide the baseline information for future strategy development, monitoring and evaluation of strategy effectiveness.

June 2003 - NZCER Report: "Outline of educational provision in the Ngati Whakaue rohe"
This report examines education across the early childhood sector, the school sector, kura kaupapa Maori and the tertiary sectors separately. The most reliable data exists in the school sector so this information predominates in the report.

In summary the report highlights some known issues:

Early childhood sector

• The participation of Rotorua's Maori children in early childhood education is significantly lower than that of their European /Pakeha counterparts
• The picture of quality in early childhood provision was variable with reported differences in adult/child ratios, parental involvement, methods used to assess children's learning, Health and safety, transition to school arrangements and relationship management with schools and community organisations, and meeting Maori aspirations
• Reported concerns over the quality of provision in kohanga reo (relatively more discretionary ERO reviews required in kohanga reo than other childhood centres)
• Increasing numbers of new early childhood centres (reflecting a national trend)

School sector

• Proportions of Maori and Pakeha students are nearly equal in Rotorua Schools (compared with a national average of 20.4% Maori compared with other nationalities)
• Poor retention of Maori students in secondary school compared with non -Maori students
• Poorer Maori performance at 6th form level (Year 12) on a grade comparison
• Better Maori performance in NCEA standards than the national average
• School funding concerns
• Some concerns in some schools around the ability of the boards of trustees to respond to Maori aspirations
• Better than national average performance in te reo Maori
• Mixed responses around student achievement in English
• School attendance appears not to be a problem for some schools but impacts severely on others (suspension rates very high compared to national averages)

The report highlights four priority areas for action:

1. Early childhood education - specifically working with kohanga reo to improve service quality; working with the Ministry of Education to identify locational gaps exist in early childhood; encouraging the uptake of early childhood education amongst Ngati Whakaue families; and developing Ngati Whakaue materials in te reo Maori for use by whanau and early childhood education centres.
2. Secondary Education - improving qualification levels by engaging Ngati Whakaue students; focussing on maths and science; convening a hui for secondary principals to discuss professional development issues in Maths and Science; and analysing the use of tertiary grants.
3. Attracting Maori staff - discussing opportunities with Waikato University about the extension of the teacher education programme in Rotorua; offering incentives to students to return to the area and teach; and offering incentives for teacher career opportunities such as sabbaticals.
4. Governance Support - encouraging Ngati Whakaue to stand for Boards of Trustees; provide supporting networks for existing and new board members; presenting the Ngati Whakaue strategy at schools in the region.

Copies of the NZCER report are available on the Ngati Whakaue website or from the Ngati Whakaue Management Office.

July 2003 Consultation hui on the NZCER report
In July 2003 a consultation hui was held to seek feedback on the NZCER report. That hui determined that the success of the education strategy depends on leadership, direction, stability and hard work. To achieve this Ngati Whakaue need a new governance arrangement - a Taumata. The membership and specific governance arrangements need to be determined by Ngati Whakaue.

Recommendations for Action
It is recommended by the Education Strategy Committee that:

1. The strategy be formally moved from an initiation and transition phase to formal implementation
2. A taumata be established to provide leadership and direction for Ngati Whakaue's education strategy
3. The taumata progress the strategy taking direction from the recommendations in the baseline (NZCER) report, the recommendations of the July 2001 hui and the feedback presented by the consultation

Taumata Development / Governance Development
This section includes a paper that is meant to guide the development of a Taumata that will guide the Education Strategy for Ngati Whakaue. It is meant to guide the discussions, rather than prescribe.
There is much debate around governance at the highest level, it is misunderstood in a Maori context. Essentially it is a debate about the rights of indigenous people and an inherent right to self-government'. This is an ongoing argument in international law. There are several starting points for this debate.

This paper starts at a premise of key beliefs from a Maori world perspective.

Mana
Mana is the validation in real terms of one's personal tapu. That validation comes from three spheres of influence:

mana tangata, power from people
mana whenua, power from the land
mana atua, power from our link with the spiritual powers.

Every Maori has this validation, albeit at differing levels. It comes to you from your hapu and whanau in a dynamic sense that is essentially Maori. Tapu and Mana are mutually exclusive in the sense that the closer they are together in an individual, the higher the status in Maori terms of that individual.

Tapu and Mana are closely aligned. If Tapu can be seen as 'potential power' Mana can be regarded as 'actual power' and is also seen as emanating from the gods. Today, Mana has taken on various meanings including the power of the gods, the power of the ancestors, the power of the land and the power of the individual.

Tapu and Mana are at one end of the continuum and at the other end is Noa. Maori, in terms of the regard they have from hapu and whanau, fit somewhere along that continuum. To talk about Tapu is also to talk about Noa. Noa describes a state that is free from tapu or common place. Such a state can be achieved through karakia or through the introduction of cleansing agents (such as water and food) or both.
Mana Tangata

This is the power acquired by an individual according to his or her ability and effort to develop skills and to gain knowledge in particular areas. To be a person is not to stand alone, but to be one with one's people. As an individual I am one with my people, and when they are well than I am well and the deeper the oneness the more we are truly persons and have that mana tangata. The persons we stand one with are not only the living, but even more so the ancestors, those members of the family who have already gone before us. So basic to being a person and to being Maori is to be whanau, family, not just with the living, but also with the dead. Meeting houses are strongly kin based. These are houses of the whanau. The carvings are of the ancestors of a particular family and usually have photos of several generations of members of the kin group who have died. These houses are usually named after the most important ancestor of the particular kin group. To enter the meeting house is, therefore, to be re-born into the kin group, into the family.

Mana Whenua
This is the power associated with the possession of land. It is also seen to be the ability of land to produce and sustain life. A person who possesses land has the ability to produce a livelihood and sustain a family and tribe. When Maori talk of returning home, they refer to the earth in which their umbilical cord is buried. The burial of the umbilical cord and the afterbirth is a strong metaphor connecting oneself with Papatuanuku the earth mother. The land is the mother and the source of nourishment and shelter for the people. This land is handed down according to whakapapa connections to particular people who take on the role of stewards. They are responsible for it. They must care for it. This applies also to mountains and rivers, lakes and harbours and areas of sea which are a source of life for the people. The word whanau, family, means to give birth. We are bound to our whanau, our family, by birth. The word hapu, extended family group, means to become pregnant. The hapu is made up of family groups bound together by marriage. The word for tribe, the word iwi, also means 'bones'.

Mana Atua
Spirituality. This is the sacred power of the gods known as te ahi kömau which is given to those persons who conform to sacred ritual and principles. One with the people, one with the land, we also become one with the atua, the spiritual powers. They, the spiritual powers, are our immediate source of mana. They are the source of our tapu. Tapu is the mana of the spiritual powers. Different spiritual powers are seen as responsible for different parts of the universe: Tangaroa for the sea, Tane Mahuta for the forests, Tawhirimatea for the wind. Opinions change from iwi to iwi with respect to the responsibilities over human beings. Some see Tane Mahuta as being responsible. Others see Tuumatauenga as the one responsible.

A detailed picture of our relationship with the various spiritual powers and specific areas of creation can be built up from a consideration of traditional and different karakia.

There are other forms of Mana which are important but do not have the same level of respect in common across all of Maori society.

Mana Tupuna
Intergenerational. This is the power and authority handed down through chiefly lineage, from generation to generation. Those who inherit such mana must carry out various rituals and duties to ensure that the mana is protected.

Mana Moana
Is the same expression of explanation as mana tangata

Mana Tiriti
Pluralist and common to the Crown of England as well.

Mana Motuhake
Self-government. This is not the subject of our work in this paper. We should accept that
there is cause for resentment, that in the major areas of our lives, Pakeha decide Maori
matters for Maori.

Some Thoughts on Governance
Governance is "the process by which a people or a group exercise control of their affairs and their destiny, its about the responsible exercise of power, its just distribution and with that, the interests of all affected."

The Institute of Directors say governance is: "the defined interaction between the Board and Management in the pursuit of of sustained wealth creation."

The Ngati Whakaue Education Strategy is seeking a system that is better able to deliver effective outcomes for Ngati Whakaue. The approach will be a principled, planned, and accountable one that enhances the provision, equitable access, active protection of Te Reo and Tikanga, research, best practice methods, and strong educational outcomes.

The system when developed will state emphatically that the goals of social equity and increased economic development for Ngati Whakaue are achieved. Ngati Whakaue people have a reasonable expectation that education is the tool that will allow them to fully participate within a knowledge society as global citizens - secure in their Ngati Whakauetanga. The Ngati Whakaue Education strategy will install a system by which its organisation can be directed and controlled.

This system is governance or Taumata.
A Taumata structure specifies the distribution of rights and responsibilities among different parts of a mutual organisation.

The board, executive management, beneficiaries/shareholders and other stakeholders are all part of the Taumata system, and that system spells out the rules and procedures for making decisions on mutual affairs.

By doing this, it also provides the structure through which mutual objectives are set, and the means of attaining those objectives and monitoring performance.

What does a Taumata do?

• Sets the mission, vision and values.
• Prepares and agrees the strategic plan, next years operating plan and its budget.
• Ensures that there are adequate resources to achieve the objectives set.
• Monitors progress towards achieving the agreed objectives.
• Adheres to the appropriate compliance and disclosure rules.

Why is a Taumata important?
In Ngati Whakaue a mutual organisation that is sufficiently competent is an important engine for achieving our goals, and how it's run will influence Ngati Whakaue as a whole. Good mutual governance is an important step in building Ngati Whakaue confidence and encouraging more stable, long-term commitment. What is needed is work that looks to improve an understanding of the implications of mutual governance on performance. Achievement of this function requires an organisation that must operate within a framework that holds focus on objectives and accountability. This means robust systems and procedures.

What are the principles behind a Taumata?

The development of principles behind a Taumata will need to address aspects of mutual governance, such as:

• The rights of Ngati Whakaue beneficiaries
• The equitable treatment of beneficiaries
• The role of stakeholders
• Disclosure and transparency
• The responsibilities of the Taumata.

Each of these issues requires a set of principles that are followed by notes which provide commentary intended to help understand the rationale of the principles. The commentary needs to include descriptions of dominant trends and offer alternatives and examples that may be useful in making these principles operational.

Who should participate in developing the principles?

• Ngati Whakaue beneficiaries
• Ngati Whakaue Tribal Lands Inc CoM members
• Pukeroa Oruawhata Trustees
• Ngati Whakaue Education Endowment Trust Board members
• Representatives from education
• Invited people

This would be an immediate responsibility.

Who will use the principles?
The principles are primarily intended to assist Ngati Whakaue to evaluate and improve the framework that affects it's mutual governance. They also provide guidance and direction for all parties that have a role in developing good mutual governance.

Are the principles relevant to other domain concerns for Ngati Whakaue?
The principles will be a useful point of reference for all areas where Ngati Whakaue want to improve. The principles provide a yardstick for internationally accepted standards, they also offer solid guidelines for analysis and the development of 'best practice' in different areas recognising different needs and responses and cultural traditions.

This benchmarking is important when it comes to Ngati Whakaue making an input into central government policy and to continue policy dialogue with other vested interest parties.

What is the role for government in the development of the Taumata?
Government has a distinct role in setting the proper legal and regulatory framework for the Taumata. This Taumata will be subject to a piece of legislation under the Reserves and Other Lands Disposal Act 1995. This is the legislation that brought the "Ngati Whakaue Education Endowment Board" into being.

The ability of this particular Taumata to develop good mutual governance practices is affected by a range of legal and regulatory provisions in such areas as company law, securities regulation, disclosure and accounting standards.
Compliance is a major issue and some of the requirements are:

• Companies Act
• Resource Management Act
• Building Act
• Health and Safety in Employment Act
• Privacy Act
• Fair Trading Act
• Commerce Act
• Financial Reporting Act

What is the legal status of the principles?
The principles are non-binding. They represent the core elements essential for good mutual governance and are expected to be applied in accordance with the wishes of Ngati Whakaue in strong planning specific circumstances.

Will the principles take into account the role of different stakeholders?
The principles recognise that the success of the Taumata will be the result of it's people's efforts. This is about teamwork from all stakeholders including employees. Recognising this is in the section of the principles that deals with the role of stakeholders in mutual governance.

The principles encourage active co-operation between all sections of the Taumata in creating desired education outcomes through a shared sense of purpose.

The principles will also define that the Taumata respond positively to environmental and social standards and the expectations of Ngati Whakaue. These stakeholder concerns, together with the importance of business ethics are part of the section on disclosure and transparency and are a specific responsibility of the Taumata directors.

What is the difference between the Taumata/Governance and Management?
Simply put, management is about today and action; governance is about current compliance and future performance with the emphasis on the future.

Management is about current activity with four functions:

• Planning
• Organising
• Leading
• Controlling

Governance/Taumata is mainly about the future:

• Visioning
• Strategic direction
• Sustainability
• Compliance

Who should be on the Taumata?
Because of the structure of Ngati Whakaue society, governance has been around for a long time. These have never been examined in terms of their effectiveness and their development has been totally on the technical disciplines of accounting, financial markets, legal advice and such, on a parallel road to private sector development. These are totally reliant on the paid advisors who recycle their previous experience.

This total reliance on the technical disciplines ignores the importance of qualities such as fairness, inclusiveness and pragmatism, of being governed not by 'law but lore' and of finding the right value for the occasion according to what produces the fairest result.

This seems to say that this was the way the 'old people' did it. And Ngati Whakaue under times of real stress has always been able to deal with change. The search should always be on for competent people with all round abilities demonstrating good judgement, innovation, social responsibility and boldness.

Above all of this there should be integrity and honesty.

What are the Next Steps?
The development of the principles and their adoption is the most immediate task. The adoption is the signal for the work to begin around the formation of the Taumata. The Taumata will have to seek a Ngati Whakaue mandate.

The principles are evolutionary in nature. As circumstances change, and policy-makers gain practical experience from their implementation, their content and relevance should be re-assessed. The process of assessing the principles will be built on experience.

Recommendations for Action
The strategy be formally moved from an initiation and transition phase to formal implementation.

A taumata be established to provide leadership and direction for Ngati Whakaue's education strategy.

The taumata progress the strategy taking direction from the recommendations in the baseline (NZCER) report, the recommendations of the July 2001 hui and the feedback presented by the consultation.

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