Reacción de adición aldólica esteroselectiva controlada por el aldehído

Are you aware of a specifically Maori influence on the organisation? What do you know about bicultural strategies in the organisation?

The questions relating to biculturalism and multiculturalism are not answered by Lady Gillies and Tom and Marie Johnson because they were not familiar with this topic. The development of bicultural strategies in CCSDA (see National Bicultural Strategy, p. 97) is one of the prominent themes in the analysis.

Ruth Jones

In the early 2000s the courageous thinking of Rob Williams as the CEO and Pat Hanley as the Policy Manager developed a bicultural perspective

according to Ruth Jones.

Simon Tawha was appointed as the Tumu Whakarae or Kaitohutohu. Misunderstandings were obvious from the start, Maori and Pakeha talking past each other and expecting different outcomes. Maori coming from the Treaty background with protocol as an important component, NZCCS expecting a disability connection from a Maori perspective which turned out as unrealistic as the kaumatua involved

were not provided with information about impairment and disability. (Ruth Jones)

The national platform emerged as another complication and the Board decided to dis-establish the two entities of the Maori structure and return to local Maori involvement in 2006. Ruth commented that some regions insisted on strict adherence to protocol, others have created strong regional Maori staff groups and incorporated advice from young disabled Maori people. “Kaumatua come out of the culture of the branch or region and the new approach with assistance from disabled Maori Board members

increases involvement of young Maori on Local Advisory Committees” (Ruth Jones).

In 2006 Ruth applied for the position of Tumu Whakarae, the Maori Policy Manager at the National Office and joined a policy team made up of skilled disabled people with strong connection to disability rights

organisations like DPA, People First and ABC. Ruth was interviewed by a panel with two Maori representatives: Marion Wellington, a whakapapa expert from DPA and Monty Daniels who was the representative of Koeke Tamata on the National Board. Paul Gibson, the leader of the policy team and Viv Maidaborn, the CEO completed the panel.

After Ruth was appointed, the CEO Viv Maidaborn said:

We will not have a Powhiri but a sacred welcome, unfortunately my radar didn’t go... At National Office, they didn’t know what to do with disabled people. In the branches they are used to disabled people, in the National Office we had to build it from nothing. (Ruth Jones)

Ruth Jones recalled her struggle in her role as Maori Policy Manager to anchor the Maori foundation statement gifted by Kihi Ngatai as an

now prominent in all CCSDA correspondence and according to Ruth often used at hui to establish the connection between Maori and disability rights perspectives.

Paul Gibson

Paul’s personal involvement with Maori culture reaches back to his childhood:

Growing up in local Taranaki the place I was born in was called Kaupunga, the fern that thrives in the dark or literally translates as blindness. One of the local hapu is Ngati Haua, disabled people. I was a curious kid and had a Maori friend whose grandparents were

kaumatua who told me Maori stories surrounding disability. They talk about: don’t cross the river, meaning it is confidential from one iwi to the next. I was let in because I was a disabled kid, partially blind and had the lived experience as a seven year old kid but I am not a Maori myself. (Paul Gibson)

Paul has experienced “Maori being tense around CCSDA across the Treaty divide” (Paul Gibson) and not bringing much disabled voice to the table. There are still misunderstandings, leaving situations where Maori feel unsafe and not hosted well. Overall Paul thought that CCSDA had done “leading work around bicultural development” (Paul Gibson) but he suggested to try “a combined way of extracting the cultural thought across organisations” (Paul Gibson) to save Maori having to engage in multiple connections.

Maurice Priestley

Maurice confirmed that connections between Maori communities and the New Zealand Crippled Children Society developed early especially in areas with big Maori populations. Maori on the East Coast were part of

Although field officers established connections with Maori families and communities, Maori cultural aspects were not included “it was all done the Pakeha way” (Maurice Priestley).

Viv Maidaborn

The bicultural journey of NZCCS in the 1990s saw whanau support groups started as staff support groups with no separation between consumer and staff, regular hui helped the engagement process. “Problems arose as Maori kaumatua had not much connection to disability and whanau support group suffered from a lack of direction” (Viv Maidaborn).

A separate structure for Maori called Te Waka Whakapakiri was in place when Viv started as CEO in 2004.

Initially Maori staff from each region came to the hui to voice their opinion and kaumatua agreed, giving Maori staff strong influence on management decisions and an unfair advantage over other staff. Rob Williams [former CEO] and Lyall Thurston [former President] therefore created Pukenga Rangatira to separate kaumatua from staff according to the Carver Model theory introduced in the Millennium Charter. (Viv Maidaborn)

The analysis will include the bicultural development in CCSDA which often followed bicultural directives from the government including funding requirements and changes in Maori society such as the change from a rural to an urban population.

Biculturalism versus multiculturalism

Are you aware of the discussion regarding biculturalism versus multiculturalism?

Both biculturalism and multiculturalism are important components of CCSDA strategy and are developed in parallel often with bicultural achievements leading the way.

Ruth Jones

The question about the weighting of biculturalism and multiculturalism and about the prioritising of one over the other is answered by Ruth with the observation that both can go hand in hand if biculturalism is Treaty based and multiculturalism works from the cultural competency platform. As long as both are not mixed up and the indigenous culture is recognised, respect for all cultures can emerge. Ruth recently worked with refugees who understand the Treaty and value the recognition of the Maori culture in Aotearoa New Zealand.

Paul Gibson

Paul stated that CCSDA was doing some leading work around biculturalism and is applying what works well to other cultures.

Biculturalism and multiculturalism are not an either or as long as CCSDA acts Treaty compliant ... and models partnership across other cultures in similar ways. Strengthening the diverse thinking in

families around disability rights is another way forward. Western culture highlights socio-economic barriers as a result of disability, in other cultures the problem might be the access to the spiritual field, relationship between tradition and thinking around disability. Many cultures have positive stories surrounding disability and it is helpful not to make too many assumptions. Staff and champions have to provide leadership and strategic direction in the cultural field interpreting deeper meaning, be aware of what’s unsaid ... Not everyone has to know everything as long as they don’t get in the way. Traditional thinking within cultures can be explained through stories, people with instinctive knowledge of culture can translate it for others. Cultural awareness has to be combined with time devoted to disability issues. (Paul Gibson)

Maurice Priestley

Looking at other cultures, Maurice commented that many cultures have different views about disability reaching from the disabled person being a seer or prophet to the view of the wrath of God or punishment for the sins of the fathers. In Nazi Germany disabled people were used for medical

experiments and humanity has to be careful not to repeat mistakes of the past or forget history.34

Viv Maidaborn

Bicultural and multicultural thinking in CCSDA has developed particularly over the last decade. The rights of Maori as tangata whenua and being aware of other cultures are both very different. “If equity is the goal it is not ethical to wait for biculturalism to be achieved before acting about multiculturalism but a particular relationship with Maori has to prevail” (Viv Maidaborn).

Bicultural development as Treaty based and multicultural development as cultural competency based will re-emerge as a theme in the analysis.