Social Work With Maori Clients in New Zealand

Social Work With Maori Clients in New Zealand Task 1 : Explain how Te Tiriti O Waitangi applies in the social services, you must include an overall explanation as well as giving at least three(3) specific examples of how Te Tiriti impacts in the area of assisting people to resettle in the community following residential care. One of the important concepts to emerge is that Te Tiriti O Waitangi is a living document this means that it was never meant to freeze iwi and their aspirations at the time of signing, but was intended to continue to protect their interest and status as tangata whenua into the future. Another important concept is that Te Tiriti applies not just to Maori and the crown but to all new Zealanders, guaranteeing us all the right to live here peacefully as actives and develop New Zealand together. The Treaty ensured that Maori, would be given full authority status and prestige with regard to their possessions and interest, the treaty also states that their possessions would be protected, and also the ‘’Mana’’ to control them in accordance with their own customs and having regard to their own cultural preferences. The treaty established a partnership, and the treaty partners are under a duty to act reasonably and in good faith with one another, the needs of both cultures must be respected, and compromises may be needed in some cases. Te Tiriti O Waitangi applies in social services by ensuring that all social services have a bi – cultural perspectives e.g. physical environment, protocols and practises. Partnership applies in social services by respecting Maori traditional spiritual rites, it describes a relationship between two parties, the concept of partnership applies to all Maori, and it describes the way in which Maori can relate to each other. Partnership means enabling the Maori voice to be heard and Maori perspective to influence the type of health services delivered to Maori people and the way in which they are delivered. It also ensures that social services have a bi – cultural perspective. Consultation with Maori leadership and management when organisational policies are being discussed in order to ensure Maori have rangatiratanga rights over taonga,they have equity rights’, to full participation in decision making ,treaty follows that Maori should expect to achieve this outcomes and participate in society . In good faith between two sides (Maori and Crown) social services organisations ensure needs of Maori are pritorised when engaging with Maori or when creating policy that could affect Maori. Protection Is also an other principles which can apply in social services .For Maori, a secure cultural identity depends on access to the cultural social and economic resource of tea o Maori (the Maori world),especially te reo /tikanga the Maori language ,whanau, their lands and natural resources. Protection of Maori identity is likely to be positively correlated with good health, better educational outcomes ,and greater employment we have to ensure that our work practises and environment are culturally appropriate and comfortable for Maori ,and that Maori have opportunities to pursue their employment aspirations and interest, Maoris to have protected rights to make choices that best serve their culture, that line with tika and kawa,their traditions and customary practises, work in environments that feel safe and nurturing. Maori should be allowed to exercise their Tino Rangatiratanga overall of their taonga and benefit from these taonga, social service worker must respect the right of Maori where Maori can enjoy their taonga in social service settings. Participation Maintaining active lines of communication amongst there people family, participating in the karakia, koranga, kai, Whanau-Hui. Embracing the four corner stones of health i.e. Te Taha Wairua (spiritual) Te Taha Hinegaro (Mental) Te Taha Tinana (Physical) Te Taha Whanau (the family). Providing freedom for Maori to speak Te-Reo and to participate in any Maori spiritual or cultural practises. Permission Consultations of all levels with MÄori perspectives, allowing them to speak in their own language Te reo/Tikanga, involve them with kaumatua’s, families support. Let them participate in any MÄori spiritual or cultural practises, also involvement of MÄori models of health i.e. Te Whare Tapa Wha to be applied rather than western models when working with MÄori. Services accessibility for the Maori should be permitted. While engaging with Maori clients we can involve a translator who can translate Te reo with Maori clients, allowing them to practise their own culture. Task 5 Application of social service theory Explain how your actions throughout the process of assisting people to resettle in the community following residential care were guided and supported by valid theory for social service practise. Include examples. As a social worker you have to apply all four principles of Treaty O Waitangi. The four principles are Partnership, participation, protection, and permission A social worker should ensure that the needs of Maori client are taken into account when interacting with Maori or when creating policy that could affect Maori consultation or having Maori representative on the steering committee or their board while creating organisation policies and procedures to ensure that they allow Maori to rangatiratanga over their Taonga. Social workers must consider cultural values, principles or beliefs under the guidance of Te Tiriti O Waitangi for Maori. Working together with whanau Hui, involve families for support, allowing client to do her karakia, mirimiri, and involve the client in Maori culture. A social worker we should always provide safety and confidentiality for the client, respecting clients dignity and integrity, values and beliefs, social worker should build a trust with understanding each other and should have a holistic approach at all times. Te Reo/Tikanga and Development of Iwi and Maori Social workers should provide appropriate cultural supervision ,allowing the client to involve in their maoridom ,events like karakia, mirimiri, Maori community, peer group members, providing clients right to speak their language (Te Reo) involving whanau-hui,engaging the client into marae activities, providing the safety and reassuring the client that he or she is the part of facility. Social worker need to provide appropriate cultural supervision and training so all social workers provide culturally appropriate and safe practise when working with Maori, they should have integrated approach towards Maori wellbeing models and traditional knowledge within the framework of engagement. Social work ethics Social worker should be professional ,always provide clear information’s to the clients and following the ANZASW code of ethics ,promoting the clients wellbeing, involving the whanau, and always maintaining their professional boundaries ,showing respect and all relevant information’s should be kept confidential and provide safety to the client. Maori models of Practise Maori models of practise should have a holistic approach, we as social worker have to develop good relationship, understanding health, and wellness of whakapapa, have to understand the Maori models of health, e.g Te WhareTapa Wha-four corner stones of Maori health. Taha Tinana (physical health) provides safe environment, basic needs and inclusiveness. However for Maori physical well-being is intertwined with spiritual, emotional and family well-being.an example of the connection between Te taha wairua and Te taha Tinana is how for Maori the body and things associated with it are tapu. The concept of tapu (meaning sacred) was the basis of law and order and health in traditional Maori society. Taha Hinegaro-(mental health) provide education ,brochures in Maori language about the sickness, if possible translate, involve Kaumatua,whanau,friends for support. We need to consider the bigger picture retains the essence of the individual while addressing the needs of the whole, Maori think can be described as being holistic, healthy thinking for many Maori is about relationships, communication through emotions is important and more meaningful than the exchange of words and is valued just as much. We need to consider Te Taha hinegaro, be aware of the different cultural values and beliefs around health and the individual and whanau. Being respectful and open to these different beliefs and values will ensure meaningful engagement and connections can occur. In considering chronic care conditions, need to change the focus from individual management to whanau self – management. Taha Wairua(spiritual health)-practising culture, going to marae, performing karakia, mirimiri, healing body and mind, using herbal medicines. Te Taha Wairua is more on spiritual wellbeing. We need to consider the spiritual wellbeing and health of Maori people, breakdown of relationship could be seen in terms of ill health or lack of personal identity. Taha Whanau (family health) consultations at all levels of Maori, they must have equal access to all levels of services provided to Maori’s always have to provide care nurturance, which relates with Maori identity and sense of purpose. Within all whanau there are roles and responsibilities, families contribute to a person’s well-being and most importantly a person’s identity. The challenge for practitioners will be in supporting the change from an individual focus to that of a whanau focus. Referencing http://en.wikipedia.org/wiki/Treaty_of_Wait http://www.thefreelibrary.com/THE+TREATY+OF+WAITANGI+AND+SOCIAL+POLICY.-a054024005 http://whakapapa.maori.org.nz/archives/viewthread.php?TOPIC_ID=3532Page= http://www.maori.org.nz/papapanui//archives/viewthread.php?TOPIC_ID=3532 http://moodle.unitec.ac.nz/mod/page/view.php?id=162

Inspiration and Authority

World religions such as Christianity, Judaism and Islam both today and throughout history have been directly linked to inspired scriptures. It is from these scriptures that observers can derive a sense of inspiration and a force of divine authority, with the parables and teachings of the holy doctrines pronouncing the will of God. This is the simple proposition that begins this difficult discussion on the different ways that we may understand, interpret and ultimately deduce truth in the experience of engaging the scriptures.Given that the subject of this discussion is the true to be verified in the Bible, the Christian faith, and to a lesser extent the Jewish faith, will be used for consideration here. In divining ‘truth,’ we must first recognize that an understanding of religious scriptures varies across a great spectrum of Christians, with the shared experience of inspiration giving way to an underlying diversity of opinions on what is being instructed or to what exte nt ‘facts’ reported in the Bible may be accepted as such.These opinions concern such things as the authorship of the scriptures, the role of the prophets and the certainty held in the words of scripture themselves, which when held together establish a degree truth which is itself often in the eye or heart of the beholder. All of these issues are related to the point of view from which one approaches the content of the Bible, whether it be one of conservative interpretation or of liberal understanding.For those who take a conservative perspective on the scriptures, Achtemeier (1980) identifies these as individuals who generally believe that the authority of the scriptures descends from the fact that they were inspired directly by God. This is to say that to the conservative Christian, the source of the text appears to be God’s direct intervention in human events through those that are identified as prophets, predisposing assumptions to recognize an incontrovertibl e degree of truth in the words of the Bible. The logic is generally held that inspiration â€Å"implies that the Bible is authoritative for all humanity in all aspects of life.Unless the Bible is truly inspired by God, there is no reason why it should be considered any more authoritative than any other book. These are said to be endowed with the divine inspiration which allows them to offer dictation of the events. † (Kulikovsky, 1) This is a view which resonates with the historical and biblical conception of prophecy. Prophecy would play a very important part in the early development of the Christian philosophy. Such a claim is supported by Longman (2007), who states that â€Å"the prophetic role in public evangelism grew from the Old Testament prophecies of an outpouring of the Spirit.Prophets are consistently valued highly among the churchly ‘offices' or roles, and prophecy is rated chief and most prized among the gifts. The New Testament-era church was more depende nt on the prophetic gift for giving it direction (Acts 13 and 15). † (Longman, 1) This is because prophecy is seen as carrying the direct word of God, the distinct source of inspiration, authority and truth. However, there are some interesting considerations which come through in the textual analysis that warrant further scrutiny.In particular, the conceptual issue of inerrancy helps to provide some new insights into the ways that we should understand the history of the Bible and its aspiration toward the reflection of truth. Inerrancy is the theory which states that the divine inspiration conservatively believed to be at the base of the bible’s words determines that all of these words are inherently true. This means that the scriptures’ report on history, both mortal and divine, is to be understood as true to the last letter. This is a view that modern scholars have come more frequently to reconsider.A developing liberalism in the interpretation of the scripture s allows that even if it is believed they have been produced by human observation and interpretation of events, their value is no less great as a reflection of some higher truth. This is to say that it is no longer necessary to assume that every word of the bible must be understood as factually perfect but must instead be understood as authoritative in demonstrable intent, and therefore answering to a higher truth than simply that which is suggested by a proper detailed report of history.This view does allow a reading of the Bible which is more enabling to the modern observer, entitling an acceptance of the important truths concerning morality and divinity, without enforcing an unflinching approach to the historical report of the bible. This opens the floor for the divining of truth even in the presence of critical scrutiny. This is an idea which seems appropriate, with great individuality determining the way that inspiration is received and the way that truth is understood and, the reafter, manifested. This refers either to the prophet, the author or the reader of the scripture.For each, the receipt of inspiration from God many take any of an infinite number of forms. This is an appropriate maturation in the accommodation of Christian discourse to the needs of modern Christians, who come from many different lifestyles and dispositions to receive the words of God. This holds truth to a high standard that is nonetheless absent of rigidity. Still, there are reasons to concern ourselves with the danger to core Christian beliefs of too liberalist a stance on that which may be defined or read as truth.This is to say that â€Å"the risks of individualism and illuminism, an exclusive reliance on the authority of ‘inner testimony’† should be seen problematic to important cardinal tenets. Specifically, conservative Christians worry that â€Å"anything which suggested that Christ’s life and death were only, so to speak, a dramatized projection of the self’s inner history would be hard to reconcile with an orthodoxy concerned to defend the idea that God assumes real and particularly human existence in Jesus.† (Richardson, 304) As this constitutes a core belief, it is important for many Christians that even the origins of the scriptures reflect this same idea. Thus, historical truth must be taken in distinction, with so many of the details of the Bible based on allegorical narrative, with morality and lifestyle practice deeply couched in not just the words and principals, but even in the incidences and landmark moments of biblical account. Still, the liberalist perspective allows one to consider that it is not required to think of the scriptures in this way to find a defense of the concept of Jesus Christ as the son of God.It is less constructive, that is to say, to think of the scriptures as having been offered by direct inspiration than to think of them as demonstrating the inspiration of early Christianity. Historically speaking, there is an inherent truth to that which is implied by narrative accounting, with interpretation allowing us to at least reflect on inspiration for such major narrative moments as the path of Jesus. This is a functional achievement even without achieving the mark of inerrancy.To this end, our outside reading helps to support the case that the bible does not need to be considered a historical document in the way that we might look at a textbook (though even here, the field of historiography does ask us to define and contextually consider what ‘truth’ is. ) Instead, â€Å"the truthfulness of the Bible should be evaluated according to its own ‘usage and purpose. ’ Yet its purpose rarely includes details of history and science. † (Morrison, 1) These elements of history and science are usually considered byproducts that are revealed within the context of a larger story drawn from a specific time and place.This seems, increasingly a suitable way to understand the place from where our scriptures draw their authority as well, with very real truths about the Bible’s cultural origins emerging through even a skeptical reading. Achtmeier (1980) is particularly convincing on this subject because of the way in which his analysis treats the conservative view point. The author seems to be guided by the intent to show that conservative interpretations that demand an inerrant perspective actually do a disservice to the truthful value of the text.The grace of God and the way that this inspires the people are both hidden behind discussion about the accuracy of dates and details. This critique shows that this may not be the authority that was intended by the scriptures, which illuminate far more important truths about human spiritual history than physical history. Ultimately, this discourse establishes the rather liberal sense of the origin of the scriptures as relating to certain inherent truths which are visible now to a broad array of observers, whether spiritually connected or not.This is to say that the discussion here suggest that the truth that we find in scriptures is not a result of the direct intervention of God in the process of writing and also not as a result of being a perfectly accurate reflection of history. Instead, its relationship to truth shows that the scriptures are a suitable way of understanding how authority and inspiration translated faith in the early development of canon. This is a perspective which will help to ground an understanding of the core value of the Bible while also illuminating new and developing ways to understand their origins and history.Works Cited Achtemeier, Paul. (1980). Inspiration and Authority. Hendrickson Publishing. Kulilovsky, Andrew S. (1996). Inspiration, Authority and Interpretation. Kulikovsky Online. Ret. 4/22/08 http://www. kulikovskyonline. net/hermeneutics/inspirat. htm. Longman, Robert Jr. (2007). Prophecy in the New Testament. Spirit Home. Ret . 4/22/08 http://www. spirithome. com/prophist. html#ntproph Morrison, Michael. (2002). Inspiration, Authority, and Reliability of Scripture. Worldwide Church of God. Richardson, Alan & John Bowden. (1983). The Westminster Dictionary of Christian Theology. Westminster John Knox Press.

Coke Is Better Than Pepsi Essay

Pepsi and Coca Cola have long been rivals in the marketing industry and two most recognizable names in soft drinks. Together they produce the #1 (Coca Cola), #2 (Diet Coke) and #3 (Pepsi) soft drinks in the United States and each make tens of billions of dollars in profits every year. Since 1886, Coke has been going strong holding the award of â€Å"Best Soda Drink in the World.† In 2011, Coke still beats Pepsi in sales and long-term taste tests. I totally agree because to me, Coke is better any day! The taste, the emotional brandings, and their marketing techniques are some of the reasons everyone is addicted to coke! The taste is unbelievable and definitely â€Å"to die for.† Pepsi tastes sweeter than Coke. While this often makes consumers initially like the product more than Coke, but people have reported that the more they drink it the less enjoyable the drink is. Coca Cola’s flavour is way more bitter and sweet, which allows you to drink over long periods of time. It just becomes something you enjoy forever unlike Pepsi. Coke has highly visible spots on top-rated shows like â€Å"The Voice† and the Super bowl. Coca Cola gets its brand in front of more people. In the last few years, Pepsi has opted for less traditional campaigns that have not had huge payoffs. Coca Cola is more marketable and more put together as a whole, which allows them to not only sell more products, but make more money on top of that. We love good old Coke! It suits all of our thirst as a whole and puts a smile on our faces. The taste, the emotional brandings, and their marketing techniques keep everyone LOVING Coke, just as much as I do if not more!

American Government Final Reflection - 1136 Words

Final Reflection/Position Paper American Government March 10, 2013 Final Reflection/Position Paper The purpose of this paper is intended to summarize my views on what has influenced my understanding of politics and government prior to taking this class, and how my understanding is now since completing this course. Pre Reflection/Position My understanding of politics and government prior to taking American Government came from my family and their beliefs. It was influenced by the schools I attended, which influenced my respect for this country, and my respect for our flag. They ingrained a sense of patriotism with their teachings. Television and newspapers had a big influence on me in my younger†¦show more content†¦When I grew up and throughout my life I didn’t need to worry about this issue. Only in the last 15 years or so has the issue of gun control come about in this country. The 2nd Amendment protects our right to bear arms, â€Å"A well regulated Militia being necessary to the security of a free State, the right of the people to keep and bear arms†.(Volkomer, 2012. Pg. 54). Another reason why I do not want to see gun control implemented is crime will rise, as the only ones that will have guns are the criminals and the government. The honest, upstanding citiz ens will have no way to protect themselves, and the criminals will take advantage of that fact. Diversity in this country is becoming more apparent. I don’t see this as a bad thing until the opinions of a minority can make changes that affect the majority in a big way. One example is taking the Pledge of Allegiance out of schools because a select few find it offensive because it mentions God in it. When I went to school, if you didn’t want to say it because of your religious beliefs you didn’t have to. 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