Oranga Tamariki is building cultural capability
Since its establishment in 2017, Oranga Tamariki has focused on building kaimahi cultural capability, knowledge and connections with . Building cultural capability is linked to Oranga Tamariki upholding tamaiti, whakapapa and whanaungatanga.
Oranga Tamariki told us previously it is making a “fundamental shift in its approach to practice” and that “at the heart of this shift is the relationships [it] builds with the , , communities and partners they work with”. We were told that “practice will draw from te ao Māori knowledge, methods, and principles, which are by their nature relational, restorative and inclusive. This shift in practice will benefit all young people including tamariki and whānau Māori.”72
"We are transforming over a three-year cycle. I acknowledge some in the organisation are not culturally competent, but we are pretty good here [at site location].”
ORANGA TAMARIKI YOUTH JUSTICE SOCIAL WORKER
"It [the culture] has improved in the last three years ... They have been doing te reo. Some of the social workers who we had issues with are gone.”
MĀORI WOMEN’S WELFARE LEAGUE
Te Hāpai Ō has been introduced as the wholeof- organisation approach to build Māori cultural capability of all kaimahi at Oranga Tamariki. Oranga Tamariki also has a practice approach73 that is intended to change social work practice within the organisation to better meet the needs of tamariki and Māori. From our engagements with Oranga Tamariki kaimahi, we learned that the practice approach is supported by a bicultural practice framework (Te Toka Tūmoana)74 a needs assessment framework (Te Puna Oranga)75 and a needs assessment tool (Te Ake Oranga).
In 2022 and 2023, in online survey Te Pihinga, Oranga Tamariki asked how its kaimahi rated their own capability across six domains of Whāinga Amorangi, the Māori Crown relations capability framework for the public sector.76 The results show increases from 2022 to 2023 across five of the six domains – te ao Māori, and , te reo Māori, engagement with Māori and te Tiriti.
The findings of Te Pihinga 2023 indicate that Oranga Tamariki is improving, where there are small but positive shifts in our cultural capability compared to 2022. However, Oranga Tamariki is yet to reach a state of maturity where culture is inherent.”77
There were strong regional variations in how much cultural competency was discussed (if at all) during our engagements. This appears to be partly due to differences in regional culture and structures, and influenced by policy changes, cost saving requirements and the Oranga Tamariki restructure.
In our engagements, we heard a few examples from Oranga Tamariki kaimahi of training and learning that they thought was making a difference.
Tū Māia78 is designed to lift the Māori cultural capability of all kaimahi through online, face- to-face and self-directed learning delivered to Oranga Tamariki kaimahi. In our engagements, the content of Tū Māia was mostly viewed positively by Oranga Tamariki kaimahi.
"There’s a few who have been doing Tū Māia. Just listening to the social workers at the Nelson site and how their thinking has changed over time and how they value the Māori staff at the Nelson site and the support they receive from them.”
KAIRARANGA A- TEAM LEADER
Training delivered by or Māori social service providers about the history of the iwi and (geographical) area was a highlight. This was spoken about positively by those that delivered the training and by Oranga Tamariki kaimahi.
"We facilitated that training for them here as whenua. We had a kaumātua (elder) explain the Treaty settlement and the place and space of Rangitāne in the rohe. Last week, we looked at Module 5 of the new approach. It’s not one-off token stuff, it’s an ongoing commitment to each other.”
RANGITĀNE O MANAWATŪ IWI SOCIAL SERVICE PROVIDER KAIMAHI
"Rangitāne led out training on the first phase. Beautifully done, great resources. We then understood what the iwi looked like, their history and what they suffered 200–300 years from then to today so we understand the place we live in. Hearing it from the kaumātua from Rangitāne gave us a different lens and so we can now understand why they want us to do things the way they want us to do them. If they say stop then we do because I now understand that perspective.”
YOUTH JUSTICE SOCIAL WORKER
From what we heard, the focus on cultural capability and collaboration with iwi and Māori providers has helped strengthen relationships between Oranga Tamariki kaimahi and and Māori and their as well as relationships with , iwi, Māori providers and community organisations. In one example, we heard about the facilitation of , whānau voice being heard and legislative requirements being met in FGCs.
Manaakitanga and whanaungatanga make a difference for whānau
We heard from some Oranga Tamariki kaimahi about how they demonstrated manaakitanga and the tikanga they applied in their practice.
"Manaakitanga is so important. Kai is so important. Kai is a really good connect. The whole thing around kanohi ki te kanohi is so important.”
KAIRARANGA A-WHĀNAU TEAM LEADER
It was clear from what whānau told us they appreciated relational practice and the demonstration of manaakitanga and whanaungatanga by Oranga Tamariki kaimahi when it occurred – even when they were not happy with their overall experience with Oranga Tamariki.
"[Oranga Tamariki social worker] has a good wairua (spirit, nature), has a good heart under all her and that. She’s got a humorous side to her. She always brings kai for the kids, sometimes she will say take kai home for the kids if we’re at the office. Always does nice gestures. She’s great with the boys, straight up with them. She doesn’t mind if they don’t reply, they’re teenagers. There’s been times she has gone out of her way, even out of her own pocket. Paid for a taxi about $120.”
WHĀNAU
"The [Oranga Tamariki kaimahi] was great, she felt like family. I’m half Māori and I can’t speak te reo and she would speak te reo to me and I was like wow. She would bring kai. She felt like we know each other and feel like family. I felt closer to them, and so I wanted their help.”
WHĀNAU
Kaimahi support the practice approach, but implementation is variable
Oranga Tamariki kaimahi we spoke with were all positive about the intended outcomes of the practice approach – for example, the focus on relational practice, working better with whānau and achieving better outcomes for tamariki and rangatahi Māori. However, we heard that the ability of kaimahi to put theory into practice is impacted by caseloads. Some Oranga Tamariki kaimahi said their sites were behind other sites in completing learning cycles because high caseloads made it difficult to find the time to do training.
We heard about variable understanding of the practice approach resulting in misunderstanding at some sites. Engagements at two different sites contrasted in how well frontline social workers felt supported by their supervisors and site leadership.
"[It] undermines the entire cultural practice framework ... we bandy these words [around], but [with] no substance.”ORANGA TAMARIKI SOCIAL WORKER
"[Former] site manager developed a caring and supportive culture.”
ORANGA TAMARIKI SOCIAL WORKER
Oranga Tamariki specialist roles make a difference, but it is not a smooth road
Oranga Tamariki kaimahi often talked positively about the knowledge, language skills and connections of other Oranga Tamariki kaimahi79 and the advice provided about tikanga or for consultation on specific cases. Individuals in leadership roles were sometimes mentioned as supporting tikanga or relationships with iwi or Māori providers at their sites. During one engagement, the loss of Māori advisor roles due to the restructure was raised as a concern and the negative impact it would have.
Oranga Tamariki roles known as kairaranga ā-whānau were talked about by Oranga Tamariki kaimahi as bringing cultural expertise and connections. Oranga Tamariki introduced kairaranga ā-whānau roles to provide specialist functions within the regions and to support local sites with connection and relationships with hapū, iwi and Māori in communities. These roles are viewed by Oranga Tamariki as “critical to our engagements with tamariki and whānau Māori”.80 Some Oranga Tamariki kaimahi spoke positively about these roles, and their influence on culture and supporting cultural growth, especially at sites.
"I’m very supported in this office around tikanga. It’s been embraced. You would have seen that this morning. Karakia (incantation, prayer), waiata (song) are building blocks for our staff to feel comfortable, as always there is work to be done.”
KAIRARANGA A-WHĀNAU
However, there were capacity issues and kairaranga ā-whānau were less available than previously. Not all sites had kairaranga ā-whānau roles, sometimes because of unfilled vacancies.
"We are understaffed by four kairaranga ā-whānau. Recruitment for those positions have been put on hold, so their [existing kairaranga ā-whānau] caseloads are high, and they are stretched.”
SENIOR ADVISOR MĀORI
The role’s scope and function were contentious or unclear for some kaimahi. A couple of kairaranga a-whānau and Māori advisors spoke about being locked out of certain sites or cases.
"The job description needs updating especially for Tāmaki with such a diverse layout of the motu, it’s not fit for purpose. The matua (senior) alongside kairaranga ā-whānau are looking at improving the job description to include how they work better with iwi and to get the right kairaranga ā-whānau to work with those iwi in respect of cases, to help streamline the communication ... Practice leaders ask them for support, [kairaranga ā-whānau] will do it, even though it’s not their role, and they get snowed under.”
SENIOR ADVISOR MĀORI
Some Oranga Tamariki kaimahi thought progress was at risk
Some Oranga Tamariki kaimahi we heard from told us that the progress was at risk of being lost due to recent budget restrictions and adaptations to policies.
"Much of our budget has been chopped, even funds for kai. For example, we need to buy kai for the whānau, that has been chopped ... Before, it was easy to take some grocery from the supermarket and bring to whānau, that is culturally appropriate. We can’t do that anymore; we don’t have money ... For us to bring whānau together this time around is to use technology, which is not culturally appropriate.”
CARE AND PROTECTION SUPERVISOR
It will take more than improving cultural capability and a practice shift to improve outcomes
Building cultural capability at Oranga Tamariki is part of the picture of change for tamariki and rangatahi Māori and their whānau. Largescale cultural change takes time, resources and commitment. Sustained positive change is yet to be seen in the data.
In its section 7AA reports, OrangaTamariki uses measures81 for disparity and disproportionality in the care and protection system. The 2024 report shows that in 2022, the number of reports of concern received for all tamariki and rangatahi dropped to its lowest level in years. Consequently, so did the number of tamariki and rangatahi referred for further assessment or FGC. However, the proportion of reports of concern that were for tamariki and rangatahi Māori remained the same. The number of reports of concern received by Oranga Tamariki started tracking upwards again between 2023 and 2024. At the same time, there had been an increase in both the number and proportion of tamariki and rangatahi Māori entering care. This shows that disparities between Maori and non-Maori have persisted and are not reducing.
Partnering with iwi and Māori providers and implementing enabling policies so kaimahi can work in a relational way, demonstrating the values of manaakitanga and whanaungatanga, are essential to addressing disparities and unequal outcomes.
72 Aroturuki (2023). Experiences of Care in : Agency Compliance with the National Care Standards and Related Matters Regulations. Reporting period 1 July 2021 – 30 June 2022 (p. 47) https://aroturuki.govt.nz/assets/Uploads/Documents/Reports/ Report-5/Experiences-of-Care-2021-22-web-version.pdf
73 https://practice.orangatamariki.govt.nz/practice-approach/
74 https://www.orangatamariki.govt.nz/about-us/research/our-research/mana-enhancing-papers/
75 https://practice.orangatamariki.govt.nz/assets/Practice-approach/te-puna-oranga-worksheet.pdf
76 In 2023, the survey had a response rate of 51 percent (2,195 out of 4,297) of Oranga Tamariki kaimahi.
77 Oranga Tamariki. (2024). Purongo a tau: Annual report 2023/24 (p. 77). https://www.orangatamariki.govt.nz/assets/Uploads/Aboutus/ Corporate-reports/Annual-Report/Annual-Report-2023-2024.pdf
78 Tu Maia is a Maori-focused cultural capability training programme for staff of Oranga Tamariki. https://www.wananga.ac.nz/study/ te-kete-tuangahuru-cultural-development-service/tu-maia/
79 Most Oranga Tamariki staff made it explicit that these were Maori staff but it was not always explicitly stated or checked in our engagement.
80 See footnote 53 (p. 5)
81 See footnote 53 (Appendix 4).