What the Enabling Good Lives Approach can mean

What we can do and what we can expect

Enabling Good Lives Principles –

Te Ara Totika he Whanau/tangata haua

To uphold the mana and tapu of he whanau tangata haua

Tino Rangatiratanga – the ability to determine own path

Area What this means for me What this can result in
Whānau have control in their lives Whānau have the “say so”  and actively participate in all relevant forums Whānau are in control of their own decision making processes
The capacity to develop individual strength based plans is evident in each whānau Supports  and resources are well coordinated and are responsive to whānau tangata haua needs A wider range of  diverse support and resources available for whānau tangata haua

Whānau – whanaungatanga

Area What this means for me What this can result in
Whānau have knowledge and understanding of the disability Whānau have links to appropriate information and  resources Whānau Māori are accepting and engaged with  each other
Whānau māori are able to access strength and support from the wider whānau Whānau have to ability to connect with the wider community The wider community is supportive of tangata/whānau haua
Whānau Māori have links and access to hapu and iwi Connected to marae and whenua Tangata haua have their own place of standing – marae, home, community  turangawaewae
Whanau tangata haua are seen as a valued member of the whānau, hapu and  iwi Whānau have the ability to determine what supports and people they need in their life Whānau/tangata haua experience improved quality of life and circumstances

Tika – ethical and correct way of doing things

Area What this means for me What this can result in
Commitment from service providers,  community networks, whānau, hapu and iwi Whānau tangata haua have increased choices for consideration when planning Enhanced level of community support awareness and understanding
Mutual respectful Partnerships and good  collaborations which enhance the mana of the whānau tangata haua Relationships are maintained and are beneficial to whanau tangata haua Whānau are resourced appropriately

Pono – integrity and truth

Area What this means for me What this can result in
Whanau are able to participate in the wider community without any stigma Links are strengthened within the community sectors, whanau hapu and iwi Commitment from networks and supports  to provide an ethical service to whanau tangata haua
Supports  have shared philosophies and practices Advocacy and improved responsiveness is evident with contribution from whanau tangata haua Whanau tangata haua are able to determine their own solutions

Aroha – accountability and respect

Area What this means for me What this can result in
Support systems and networks  are committed, respectful and inclusive Contribution and dialogue is sought from whānau tangata haua  in relation to resourcing  what they need Whānau tangata haua experience enhanced empathy and   support from the wider networks
Community networks and supports are  accountable and inclusive in their practices The facilitation of the  inclusion of whānau tangata haua across all supports and networks Whānau tangata haua are recognised and respected for their contributions

Nga moemoea – dreams and aspirations

Area What this means for me What this can result in
Whānau have the capacity to improve support  and resources Ability to express what we believe are areas  for improvement and advocate change Whānau tangata haua are achieving their own goals and aspirations
Whānau tangata haua have are valued and respected as to the success of their dreams goals and plans The facilitation of resources and funding is evident in whanau tangata haua lives Whānau tangata haua are adequately resourced to achieve their goals and aspirations

Wahi haere – goal setting

Area What this means for me What this can result in
Appropriate resourcing of whānau tangata haua Whānau tangata haua are actively planning Whānau tangata haua determine support based on choices
A diverse range of support and resources are available The improvement of practices and policy implementation across supports, networks  and resources Coordinated response to needs of whānau tangata haua

Whakapapa – knowledge and application of geneaology

Area What this means for me What this can result in
Whanau/tangata haua are comfortable in their whakapapa and have the ability to stand proud in their own right Social participation in marae, hapu and iwi activities and communities Increased hapu and iwi responsibility and awareness

Whanau/tangata haua are engaged in decision making processes

Whanau tangata haua have the ability to ensure that the appropriate information about disability is communicated appropriately and consistently Education and knowledge applied  within the whanau, hapu and iwi that enhances the mana of whanau/tangata haua Clear and consistent messages  amongst whanau, hapu and iwi

Mahi – negotiation skills and tools

Area What this means for me What this can result in
Whanau are well informed and educated Whanau tangata haua have access to the appropriate skills and relevant knowledge to manage and negotiate their own supports Responses to tangata haua are accessible, effective, empathetic and appropriate
The voice of whanau tangata haua is recognised and affirmed respectfully Whanau tangata haua have the ability to articulate their needs and concerns without fear Enhanced quality of supports and/ or  natural supports

Aromatawai – ongoing evaluation

Area What this means for me What this can result in
Whanau have choices Ongoing review and  evaluations of processes that are tailored to whanau/tangata haua needs The ability to influence and change systems and processes
Whanau tangata haua are aware of inequalities within their environments Whanau tangata haua have the ability to challenge and address inequalities Increased levels of autonomy for whanau tangata haua

Wairuatanga – connectedness and grounded

Area What this means for me What this can result in
Whanau/tangata haua are able to connect with cultural practices or processes  that enhance their well being Whanau have access to cultural and spiritual wellbeing Cultural practices are recognised and accepted   by wider whanau and community
Engagement and full participation in mana enhancing activities and services

Kaitiakitanga – guardianship

Area What this means for me What this can result in
The opportunity to further develop a sense of identity and a place of belonging Whanau tangata haua are engaged in the environment and cultural place of belonging Whanau, iwi and hapu are effectively supported

Manaakitanga – nurturing relationships

Area What this means for me What this can result in
Supports and services  acknowledge and address what I believe is important Whanau tangata haua are actively participating Whanau contribution valued and acknowledged
The rights of whanau tangata haua are maintained Participation in forums Strong networks and alliances are made that enhance the autonomy and decision making process for whanau tangata haua

Kaha – Resilience

Area What this means for me What this can result in
Whanau haua  are able to be flexible with resources, people and other supports Whanau/tangata are able to engage with appropriate services and have increased choices Whanau/tangata haua have the best available resources and services suited to their needs
Whanau Maori have the ability to continue to build  resilience Access and appropriate supports are available for whanau Whanau are strong and well informed and able to facilitate autonomous pathways

Kotahitanga – unity

Area What this means for me What this can result in
Whanau tangata haua are included in community life and that of the hapu and iwi Having the opportunities to be involved in community and social networks as a usual thing Engaged with a supportive community, hapu and iwi network

Haumanu – rejuvenation

Area What this means for me What this can result in
Success is evidenced by the wellness of whanau tangata haua Whanau tangata haua are able to facilitate their own natural supports that engender wellbeing Whanau tangata haua celebrate wellness on a physical, spiritual and emotional level according to their personal capabilities


He kura Tangata, he kura whanau

A person educated is a community educated

Ma te whakaatu ka mohio

Ma te mohio ka marama

Ma te marama ka matau

Ma te matau ka aroha

By discussion comes understanding

By understanding comes light

By light comes wisdom

By wisdom comes love and wellbeing

He tatai whetu ki te rangi

Ko te ira Tangata kit e whenua

Like the myriad of stars in the heavens so is the essences of mankind spread across the land

Ehara taku toa I te toa takitahi, engari he toa takitini

My strength is not that of a single warrior but that of many

Whāia te iti kahurangi ki te tūohu koe me he maunga teitei

Aim for the highest cloud so that if you miss it, you will hit a lofty mountain

Tangata ako ana i te whare, te turanga ki te marae, tau ana

 A person who is taught at home, will stand collected on the Marae (meeting house grounds)

A child who is given proper values at home and cherished within his family, will not only behave well amongst the family but also within society and throughout his life.

Ka pū te ruha, ka hao te rangatahi

As an old net withers another is remade

When an elder is no longer fit to lead, a healthier leader will stand in his place.

Ma whero ma pango ka oti ai te mahi

With red and black the work will be complete

This refers to co-operation where if everyone does their part, the work will be complete. The colours refer to to the traditional kowhaiwhai patterns on the inside of the meeting houses.

Naku te rourou nau te rourou ka ora ai te iwi

With your basket and my basket the people will live

Again referring to co-operation and the combination of resources to get ahead. This proverb can be very useful and is often said.

He waka eke noa

A canoe which we are all in with no exception

We are all in this together. An example of when this can be used perhaps when a group of you are going to the movies but one of them doesn’t have any money so wouldn’t be able to go along. You can say he waka eke noa, meaning you will pay as you are all in one group and it would not be the same if they were to miss out.

Ehara taku toa, he takitahi, he toa takitini

My success should not be bestowed onto me alone, as it was not individual success but success of a collective

Said humbly when acknowledged.

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