Mana Taiohi

In the previous topic, we looked at the role of relationships and boundaries for adults working with young people in Aotearoa New Zealand, which are at the heart of what we do.

In this topic, we start to explore further the ethical nature of our practice as youth workers and those relationships as defined within the Code of Ethics for Youth Work in Aotearoa New Zealand¹ – the ethical principles we are all expected to work under. In particular, we present the Mana Taiohi framework and explore the mana young people have through four of the eight ethical principles and their related clauses in the Code of Ethics for Youth Work in Aotearoa New Zealand.

What is a code of ethics?

Before we start to look at Mana Taiohi in more detail, we will go over just what the Code of Ethics for Youth Work in Aotearoa New Zealand is and why it exists.

So, what are ethics? Here’s one definition, from the BBC²:

So, what is a ‘code of ethics’ and why might we need one?

Ethics are the principles (ideals, beliefs) that tell us which behaviours are right or wrong. We use ethics to make decisions about how to behave, how to judge behaviour, and how to organise a ‘good’ society.

Codes are set of guidelines about how to behave or do things. For example, many workplaces have a dress code that tells employees what the company’s dress standards are while at work.

A code of ethics is a set of moral principles that underpin a profession or sector written down as clear guideline statements to help those in the profession decide how to behave the ‘right way’, or follow best practice, in different situations. Most professions have codes of ethics. For example, health professions have medical codes of ethics and the legal professions – lawyers or judges – work under their own codes of ethics.

Who writes a code of ethics?

Codes of ethics are written (and rewritten) over time by those in the profession. They are usually organised through a professional body or organisation, but everyone who is an official member of the profession contributes. The goal is to have majority agreement on what is the correct or appropriate way to behave as a member of that profession.

When someone acts in a way that is against the code it gives other members of the profession or clients a way to judge what happened. Professional bodies or organisations with codes of ethics have a complaints process. Here they look at the complaint or situation and decide if it ‘breaks’ the code of ethics. Inappropriate behaviour that goes against the code of ethics is then responded to in some way. In a serious situation, an individual may be banned from membership to the profession or have to undergo special training, or other actions may be taken against them.

Professional codes of ethics help protect members from employers – for example, employees can report employers who ask them to do things that go against their professional ethics. Codes of ethics also help guide government policy and legislation so that it aligns with the ethics of impacted professions.

Code of Ethics for Youth Work in Aotearoa New Zealand

The Code of Ethics for Youth Work in Aotearoa New Zealand (which we will also refer to as the Code of Ethics) has a similar function to other professional codes of ethics. Here’s how the Code of Ethics itself sets out its purpose regarding guidance and accountability¹:

The Code of Ethics for Youth Work in Aotearoa New Zealand has been written by youth workers but is relevant to all individuals working with young people. It provides guidance on how to work in way that keeps both workers and young people safe.

Why is it important to be familiar with the Code of Ethics for Youth Work in Aotearoa New Zealand?

When you are faced with a situation and are not sure how to act, you can always refer to statements in the Code of Ethics for guidance. If you are uncertain how to apply a statement to your situation take it to a mentor or supervisor who can use their experience to help you find an appropriate way to behave or respond using the Code of Ethics as your reference point.

The Code of Ethics for Youth Work in Aotearoa New Zealand is in its third edition. Codes of ethics evolve over time as a profession’s expectations and understandings of what is the ‘right’ way to do things changes. This is why it is important to stay aware of what is going on in your profession.

Task: Familiarise yourself with the Code of Ethics

Open up the Code of Ethics for Youth Work in Aotearoa New Zealand and spend 15 minutes or so looking through it to become familiar with what it is like and how its sections are organised.¹

You can download a copy here (click on the ‘Download PDF’ button for a free electronic copy): Code of Ethics – Ara Taiohi

We recommend you download a copy of this document and keep it with you as you work through the next two topics. And have it close by for referring to for the rest of your youth work career!

Code of Ethics: At a Glance section poster

The final section ‘At a Glance’ is available as a poster.³ Print it out and put it up somewhere you can see it often. The more you read these statements the more you will start to notice examples of how they are, or could be, used in practice. The more you read and reflect on them the more they become an instinctive part of your professional practice.

Ara Taiohi – At a Glance Poster 

Task: Clause of the day

This is a task for you to start today and maintain over the next 24 days. Every day, select one of the 24 statements (you can do them sequentially or in another order as long as you keep track of which ones you haven’t focused on yet) and spend a few minutes reflecting on:

• What does this mean for me in my work with young people?
• How could I put this into my practice today?

Te matatika o ngā tikanga whakawhanake taiohi i Aotearoa

Task: Read pages 10–11 in the Code of Ethics for Youth Work in Aotearoa New Zealand.¹

Think about these questions:

• What was the code of ethics for youth work before colonisation?
• What impact did colonisation have on youth work practice?
• What role can the Code of Ethics for Youth Work in Aotearoa New Zealand play in supporting Māori youth work today?
• What does it mean to call the Code of Ethics for Youth Work in Aotearoa New Zealand a living document?

Note: A ‘living document’ is written with the assumption that it will be updated in the future as the material and ideological changes in society require it.

Task: Purpose of the Code of Ethics

Read page 14 in the Code of Ethics for Youth Work in Aotearoa New Zealand. Complete the sentences by filling in the missing words.

Task: Four core values of youth work

Read page 15 in the Code of Ethics for Youth Work in Aotearoa New Zealand. It defines four core values of youth work. A value is a basic belief you have about what is right and wrong and what is most important. So, these are the four most important beliefs about youth work that underpin how we apply the ethical principles of the Code of Ethics.

Task: Consider your own values

Read again the bullet points on page 15 that define each of the four core values.

• Identify all the points that match with your own core values or beliefs about what youth work should be (if you have a printed copy of the document, you may wish to put a tick next to these ones). Which points did not match your own values? Do you know why?
• Is there anything you hold as a core value related to working with young people that is not included on this page?
• Is there anything you are unsure about? Talk with a mentor, supervisor or more experienced youth worker you trust.

The Code of Ethics was written by youth workers for youth workers, but not everyone has an identical value system. It is more difficult to put something into practice if it does not conform with your own core beliefs. So, an awareness of what your values are in relation to the Code of Ethics is essential. It can help you understand why you may agree, disagree or resist putting certain principles into practice. The Code of Ethics is a living document that we are expected to work under and contribute to.

Task: Mana Taiohi video

Watch this short video Mana – Mana Taiohi.⁴ As you watch the video, consider this question: What is Mana Taiohi?

Mana Taiohi – the overarching principle

This is how the Code of Ethics defines mana¹:

Task: Kōrero Café video

Watch part of the video Kōrero Café #10.⁵ The video is an hour long, but you only need to watch a segment of three and a half minutes from 13:00 to 16:20. If you have the time and are interested, please enjoy watching the rest of this conversation.

Before you watch, think about how you would answer the questions below. Then hear how Charmaine Tuhaka answers the questions (13:00–16:20):

• What is mana?
• Who has mana?
• Where does mana come from?

Explore further

If you would like to understand more about the overarching principle of Mana Taiohi please read the article Mana Taiohi – the journey, the destination that accompanies the video.⁶

Mana young people have

The eight principles of the Code of Ethics for Youth Work in Aotearoa New Zealand are “interconnected, holistic, and exist in relation to one another. Without any one of them, the others are weak.”¹

Each principle is supported by clauses. Across the eight principles there are 24 clauses in total. Each is given a number from 1 to 24. These are the 24 clauses summarised in the ‘At a Glance’ poster you have hopefully put up somewhere to reflect on every day.

Each clause is comprised of statements (subclauses) that are guidelines for putting each aspect of the principle into youth work practice. Each statement, or subclause, has its own number.

In this topic, we explore four of the eight principles in more depth.

We recognise the Mana young people have.

Mauri o te Taiohi

“We fuel the mauri, the inherent life spark of young people, supporting the development of their identity.
Mauri is the life spark inherent in all young people. It includes their values, beliefs, skills and talents. Fuelling that life spark means young people are seen, recognised and valued for who they are. Young people are supported to follow their interests and passions, and to actively construct their own identity. Linked to their whakapapa, when their mauri is secure/solid, young people stand in their own truth.”

Whakapapa Taiohi

“With young people we understand and affirm their whakapapa.

Whakapapa includes the genealogies and stories of descendants and their connection to whenua (land) for all cultures. It acknowledges our shared histories and the impact of colonisation in Aotearoa. Acknowledging the whakapapa of young people means, in their own way and in their own time, exploring how these histories influence their lives right now. Young people are supported to embrace the journey to find their tūrangawaewae, their place to stand.”

Hononga Taiohi

“With young people we understand hononga, identify and strengthen connections.

Hononga is about joining and connection. Linked to whakapapa, it is about connection to people, land/whenua, resources, spirituality, the digital world and the environment. When we understand hononga we recognise all the connected relationships in a young person’s world (whānau, peers, school, the community), and the places and spaces that support these. Young people are supported to identify and strengthen these connections. Strengthening hononga also means recognising the connection between the hauora of young people and the hauora of their social and natural environment."

Te Ao Taiohi

“With young people we explore Te Ao.

Te Ao Taiohi is the world of the young person. It is impacted by big picture influences such as social and economic contexts and dominant cultural values. It includes Te Tiriti o Waitangi; the effects of colonisation in Aotearoa; local, national and international legislation; and policy that impacts young people. Awareness of Te Ao Taiohi ensures actions are not judged purely on the surface, but with an understanding of systemic influences that affect young people. Young people are supported to engage with the dynamics in their changing world.”

In this section, we will focus on the principle of Mauri o te taiohi. Let’s revisit the definition in the Code of Ethics¹:

What is mauri in youth work?

Watch this video.⁷ Think about these questions.

• What is mauri? Where do you observe or experience it?
• What supports your mauri?
• How can youth work help support the mauri of young people?

Mauri clauses in the Code of Ethics

The principle of Mauri o te taiohi frames five of the 24 clauses in the Code of Ethics for Youth Work in Aotearoa New Zealand.

Task: Read pages 25 to 27 of the Code of Ethics for Youth Work in Aotearoa New Zealand.

Mauri principle in practice

In the previous topic, we explored Hononga matua in the Code of Ethics for Youth Work in Aotearoa New Zealand and what that might be like in Peter’s and Anahera’s relationships with youth workers.

Task: Importance of names

Read the ‘Tangata whenua insight’ on page 26 of the Code of Ethics for Youth Work in Aotearoa New Zealand. Think about the reflective questions at the end of the Insight.

Task: Outside of work hours scenario

Read the ‘Scenario insight’ on page 27 of the Code of Ethics for Youth Work in Aotearoa New Zealand. Think about these questions:

• How does the situation as described in the scenario relate to Clause 2 – Whanonga matatika (Behaviour covered by the code)?
• What might it mean to be a “positive role model” in this situation?
• Can you think of a time at work when the right course of action was not immediately obvious? How could you use a Code of Ethics in this situation?
• Notice how the scenario also relates to other clauses in the Code of Ethics. Why might this be?

The Code of Ethics for Youth Work in Aotearoa New Zealand is a well-organised document with clear statements about applying ethical principles. But real life is messy. Most of the time when a situation or issue comes up, it relates to several interwoven clauses. This is why you need to, over time, become familiar with all 24 clauses.

Explore further

Click the link to view the page Mauri o Te Taiohi and scroll to the bottom of the page to find a Kōrero Café video conversation with Matekino Marshall.⁸ The video is 45 minutes long but, if you have the time, it provides valuable insights into mana, mauri and how all of Mana Taiohi fits together. Below the embedded video is a link to an article titled ‘Mauri Identity Life Spark’ by Dr Sue Bagshaw that provides an overview of the broader theoretical context that Mauri o Te Taiohi relates to.

Iho Pūmanawa

You may find this video interesting.⁹ A social worker based in the UK explains what it means for her to use a strength-based approach in working with people. In the video she articulates how this approach aligns with her own value system and professional ethics. How does her explanation align with Clause 3 in the Code of Ethics?

In this section, we will focus on the principle of Whakapapa (taiohi). Let’s revisit the definition in the Code of Ethics¹:

What is whakapapa in youth work?

Watch this short video (1:22) and think about these questions.¹¹

• What is whakapapa? Who does it apply to?
• What do you know about your whakapapa?
• How does knowing or not knowing whakapapa affect your identity?
• How can youth work help support whakapapa and tūrangawaewae?

Here is a more descriptive definition of tūrangawaewae, or one’s place to stand, from Te Aka, the Online Māori Dictionary¹²:

In this section, we will focus on the principle of Hononga (taiohi). Let’s revisit the definition in the Code of Ethics¹:

What is Hononga in youth work?

Watch this video (1:07) and think about the following questions.¹⁴

• What is hononga? What are some examples given in the video?
• What are examples of hononga for young people that contribute to their well-being?
• How can awareness of hononga make you more effective in your role working with youth?

Tūhonotanga

Task: Your own social connections

In the centre of a piece of paper draw a quick sketch of yourself (a stick figure is OK!).

1. Around this, note down all the social environments you are connected with – work, whānau, sports club, young mothers’ group, flatmates, old friends from school, Facebook groups, people who walk dogs at the dog park at 6:30 pm, the early morning crowd at the gym, my backyard chickens, etc. Remember to also include online or remote environments you experience connection with. These are the social environments that are significant for you.
2. Take two pens of different colours. With one colour, draw lines between yourself and those environments whose connections strengthen your well-being, health and happiness. With the other colour draw a line to those whose connections are complicated or a little difficult. Notice how many social environments are connected by both lines!

Our social connections and relationships are complex. Some are simpler than others. Some are more supportive, affirming or enjoyable than others. Some are short and straightforward. Some have long or intimate histories. Some of these histories may be dark and difficult. Some we find challenging. Some are worth it! Some bring us joy. Regardless, these connections make us who we are. What would happen to us if our ability to be connected to our important social environments was taken away?

• Social connections are at the heart of well-being and resilience. Do you agree with that statement?
• What does it mean to support tūhonotanga in our work with young people?

We need social connection for all aspects of life

Social connections are a significant part of our lives, whether we are in school, looking for employment, at work, needing advice or just being with someone to relax and enjoy some time together. Social connections are key drivers of well-being and resilience. People and communities with strong connections are happier and healthier.

Social connectedness has three key elements:

• Socialising – most of us thrive through interactions with others
• Social support – emotional, practical (money, transport, etc.), informational (advice, referrals, etc.)
• Sense of belonging – when we feel connected to others through family, friends, church, clubs, work, etc. we have a sense of belonging through these connections; most of us do better when we feel part of something bigger than ourselves.

Explore further

To learn more, read this article titled ‘Social connectedness and wellbeing’ by the Ministry of Social Development.¹⁵ It also includes a link to a Social connectedness and well-being literature review.

Mahitahi

It is good practice to build networks and relationships with other youth workers, other professionals and organisations, significant people in the lives of our young people, cultural and community experts, mana whenua, and tangata whenua when working with Māori youth.

Task: Your own professional networks and connections

Draw a map of your current networks that are relevant to the work you do with young people.

1. Highlight those you have strong relationships with.
2. Think about gaps in your network. Who might be able to fill those gaps? Why?
3. How might you strengthen and improve your network? Note down some of your ideas.
4. Discuss them with a colleague.

Explore further

If you would like to know more, click through to the Hononga Taiohi webpage, then scroll down to the embedded Kōrero Café video for Fati Tagoai’s perspective on hononga in practice.¹⁶ The video is almost an hour long, but if you have the time, it provides some invaluable insights.
Under the video is a link to an article written by Fati Tagoai (the speaker in the video) on the same topic.

In this section, we will focus on the principle of Te Ao Taiohi. Let’s revisit the definition in the Code of Ethics¹:

What is Te Ao in youth work?

Watch this video (1:32).¹⁷ Think about these questions.

• What are the ‘worlds’ mentioned in this video?
• What is the world of the young person called? What are its characteristics?
• How do the past and the present impact the world of the young person?
• How can youth work have a positive influence on the world of the young person? 

Task: Te Ao clauses in the Code of Ethics

Read pages 32 and 33 of the Code of Ethics for Youth Work in Aotearoa New Zealand. This principle frames four of the 24 clauses in the Code of Ethics for Youth Work in Aotearoa New Zealand.

Ngā tikanga

Clause 10 highlights how we need to be aware of the rights our young people have, respect those rights, and support young people to know and respect the rights of others. In Aotearoa New Zealand, these rights are protected by law and implemented through government and non-government policies, systems and strategies. Or, at least, they are supposed to be!

A ‘right’ is generally understood as something you are entitled to. It may be something you have a legal right to, or something you believe you have a moral right to, even if unsupported by the law. For example, the movement for same-sex marriage was based on the belief in that moral right not to be discriminated against. If those of different genders had the legal right to marry, so too should those with the same gender.

When we talk about ‘rights’ we are usually referring to human rights. Here’s a nice concise definition from the Human Rights Commission¹⁸:

Task: The rights of children and young people

Look at the page ‘Your Rights’ on the website of the Children’s Commissioner, which is all about the rights of children and young people.¹⁹ Explore some of the links, such as this breakdown of legal rights listed by age from YouthLaw Aotearoa.²⁰

Think about how this relates to the young people you work with:

• What rights do the young people you work with have? Where do those rights come from?
• How does your organisation help you to support and protect those rights?
• How do you talk about rights and responsibilities with young people? What are they aware of?
• How do you support young people to know about and respect the rights of others?

Mana Taurite

Clause 12 focuses on mana taurite, which is translated in this context as ‘equity’. One meaning of ‘taurite’ is for things to be balanced or equivalent.
In her blog post ‘What is social equity?’ Professor Bernadette McSherry, Foundation Director of the Melbourne Social Equity Institute, says²¹:

Though similar, equity does not mean equality. As a concept, equality implies equal opportunity and everyone receiving the same level of support. However, as the quote makes clear, equality does not lead to equal outcomes or fairness. The difference is illustrated in this image of three people trying to reach the apple – the shortest person needs the most support to reach the apple. 

• What does the difference between equity and equality mean for the young people you work with?
• How do you and your organisation approach equity in your practice?
• What does it mean for you to be inclusive?
• How does this relate to who can access your services and the programmes run by your organisation?
• In your practice or organisation, which systems, attitudes, policies, funding decisions, services or beliefs do not align with the concept of equity?

Note: Clause 13 ‘Mata Huhua | Diversity’ is very important to working under the principle of Te Ao. We will explore this clause in greater depth in later topics in this Module.

Explore further

If you would like to learn more about what Te Ao means in the life of a young person, click through to the Te Ao Taiohi webpage and scroll down to the embedded Kōrero Café video.²² In this video, Bilal Nasier tells his story to illustrate the place of Te Ao within the Mana Taiohi framework.
At the bottom of the same webpage (below the video) there is a link to an article he wrote telling his story.

You can learn more generally about human rights in New Zealand at the Human Rights Commission’s website.²³ One aspect you may want to explore is the summary on New Zealand’s human rights legislation – the two main ones being the Human Rights Act 1993 and New Zealand Bill of Rights Act 1990. We will learn more about legislation in the next topic.

The website also links to the information you need to know about the rights of disabled people, indigenous rights, rights of religious communities and women’s rights in New Zealand. It also provides links to information on the rights New Zealanders have in different aspects of society like health, education or language.

Have you read, explored further and reflected on at least one of these four Mana Taiohi principles from the Code of Ethics for Youth Work in Aotearoa New Zealand?

• Mauri (o te Taiohi)
• Whakapapa (Taiohi)
• Hononga (Taiohi)
•  Te Ao (Taiohi)

Have you thought about:

• what this principle means for the youth you work with and for your role as a youth worker?
• how you apply at least one of the clauses under this principle in your practice?

Select one clause and explain:

• what ‘best practice’ means for you and/or your organisation within your youth work context
• why putting this clause into your practice makes you more effective in your role.

Make notes of stories or examples from your organisation or experience with young people to support your explanations.

You are now ready for Task 1 of Assessment 2.4.