title: A collaborative approach to improving youth mental health.

authors: Goodwin, Debbie Waireka Tuhi

subjects: Maori

abstract: Nga Taiohi Whai Marama / Youth Connex was developed collaboratively by three organisations: Health Waikato Mental Health, Te Runanga o Kirikiriroa, and Linkage. These organisations had a vision of creating greater integration and improved pathways between youth and mental health services, as well as providing a service explicitly based on youth-friendly principles. The key aims of Whai Marama Youth Connex are to improve youth’s access to services and contribute to the development of a youth service-provider network. To fulfil this we aim to provide a range of services, integrated pathways and capacity building on several levels, the client level, the provider level and the funder level. Debbie Goodwin (Tuhoe) was employed as the Manager of the service and has a key role in developing the organisation, planning and shaping its services, and employing and managing its’ staff. She will give an overview of how the service is developing in partnership and biculturally, how youth-friendly principles are enacted, and what some of the key issues have been in its early stages.

text: A collaborative approach to improving youth mental health. Nga Taiohi Whai Marama / Youth Connex was developed collaboratively by three organisations: Health Waikato Mental Health, Te Runanga o Kirikiriroa, and Linkage. These organisations had a vision of creating greater integration and improved pathways between youth and mental health services, as well as providing a service explicitly based on youth-friendly principles. The key aims of Whai Marama Youth Connex are to improve youth’s access to services and contribute to the development of a youth service-provider network. To fulfil this we aim to provide a range of services, integrated pathways and capacity building on several levels, the client level, the provider level and the funder level. Debbie Goodwin (Tuhoe) was employed as the Manager of the service and has a key role in developing the organisation, planning and shaping its services, and employing and managing its’ staff. She will give an overview of how the service is developing in partnership and biculturally, how youth-friendly principles are enacted, and what some of the key issues have been in its early stages.

year: 2003

title: He hekenga toto, he hekenga tōtā, he hekenga roimata.

authors: Mikaere, Te Maharanui Jacob

abstract: Ariā
Ko tā te tuhinga nei he whakakite i ngā āwangawanga o te kaituhi mō te maha o te hunga taiohi kua tipu mai i raro i te ātaarangi o te Kōhanga Reo, o te Kura Kaupapa Māori, o te wharekura hoki, kua noho ko te reo Māori hei reo tuatahi, engari mō te aronui ki te reo me tōna katoa kore kore rawa atu. Kei te kōrerohia ōna hītori me tōna whakapapa. I ahu mai tō tāua reo i hea? I pēhea tō tāua reo i ngā wā o mua? I pēhea tō tāua reo i te taetanga mai o tauiwi i te takiwā o te 1800? I ahatia tō tāua reo e tauiwi i tērā rautau i kīa ake he reo koretake noa te reo Māori? Nā wai tō tāua reo i ruke ki rāhaki i ngā tau 1900? Ka mutu, nā wai tō tāua reo i whakahoki mai ki te kōpū o tēnei whakatipuranga? Nā ēnei tūmomo urupounamu au i karanga ki te ihi o tōku whare kōrero. 
Ko te ngako o ngā kōrero o roto i te tuhinga nei he whakatewhatewha, he matapaki i te kūare o te hunga taiohi ki te whakapapa, ki te hītori o te reo Māori. Koia ko ōna piki me ōna heke, ngā whakapātaritari i ngana ki te whakapoko i te ahi o te reo Māori i te tata whāngaromanga ōna. Ko te nuinga o ngā kōrero he mea rangahau mai i ngā pukapuka me te whakatakoto i ngā kitenga hei pānuitanga mā te hunga e tāpara ana ki ngā kai o roto. Me whakanui ka tika ngā pēhitanga o te hunga i takatakahi i te ara papatoiake hei whaitanga mā tātau ka tahi, ka rua me kōkuhu ēnei tūmomo mātauranga ki ngā marau whakaako tamariki me kore noa e tahuri mai te hunga taiohi ki tōna reo me tōna katoa. E ora ai te whakapapa o te reo me ōna hītori me whakakōpā e tātau  tōna whakapapa, me ōna kōrero ki ngā tamariki kōhanga mai, kura kaupapa mai, wharekura mai, ā huri atu ki ngā pia whare wānanga hoki. Mā te whakaako i te hītori ki a ngāi taiohi ākene pea ka tipu te kauanuanu ki tōna reo. Kia kekeno atu au ki tōku reanga kei te kitea he momo whakahīhī kua puea ake ai ki roto tonu i a tātau. Ko te momo o tēnei whakahīhī he mea tūkino i te hunga kore reo, he mea whakaiti i ngā tāngata kua noho rehurehu ki ngā kawenga a tāua te Māori. E whakapono ana au mā te kauanuanu o tōku reanga ki tōna reo ka tipu hoki te kauanuanu ki te hunga kāore pea i rongo i ngā hua o te reo, rātau te hunga kua noho pōhara, kua noho manene nā ngā rā pōkākā o te whakapākehātanga. Atu i te whakahīhī o te ngākau kua puea hoki tētahi momo e patu nei i te kōrerotanga o tō tātau reo, arā ake ko te ngākau māngere. I te korenga o te aronui o tōku reanga ki te reo kua tipu ake ētahi, ahakoa i pakeke mai i roto i te Kōhanga Reo mō te kōrero Māori atu kia pakeke ana rātau he aha te aha. Mā te ako i ngā hītori o tō tātau reo e titi ai ki te whatu manawa te hiranga o tō tātau reo, mā tērā e kore rawa te tangata e noho hāneanea me te pōhēhē ka pai noa te reo Māori, ka mutu kāore he tino take kia kaha kōrerotia. 
Ko te tino whāinga o tēnei tuhinga he ngana ki te whakarārangi mai ko hea te huarahi e tuwhera ai ngā kuaha o te ao Māori ki te katoa e tū rangatira ai tātau. Ahakoa pakeke mai taiohi mai rānei, ahakoa matatau ki te reo tauhou ki te reo rānei ko te mea nui kia tū whakahīhī, kia tū māia te iwi Māori ki raurangi.

text: He hekenga toto, he hekenga tōtā, he hekenga roimata. Ariā
Ko tā te tuhinga nei he whakakite i ngā āwangawanga o te kaituhi mō te maha o te hunga taiohi kua tipu mai i raro i te ātaarangi o te Kōhanga Reo, o te Kura Kaupapa Māori, o te wharekura hoki, kua noho ko te reo Māori hei reo tuatahi, engari mō te aronui ki te reo me tōna katoa kore kore rawa atu. Kei te kōrerohia ōna hītori me tōna whakapapa. I ahu mai tō tāua reo i hea? I pēhea tō tāua reo i ngā wā o mua? I pēhea tō tāua reo i te taetanga mai o tauiwi i te takiwā o te 1800? I ahatia tō tāua reo e tauiwi i tērā rautau i kīa ake he reo koretake noa te reo Māori? Nā wai tō tāua reo i ruke ki rāhaki i ngā tau 1900? Ka mutu, nā wai tō tāua reo i whakahoki mai ki te kōpū o tēnei whakatipuranga? Nā ēnei tūmomo urupounamu au i karanga ki te ihi o tōku whare kōrero. 
Ko te ngako o ngā kōrero o roto i te tuhinga nei he whakatewhatewha, he matapaki i te kūare o te hunga taiohi ki te whakapapa, ki te hītori o te reo Māori. Koia ko ōna piki me ōna heke, ngā whakapātaritari i ngana ki te whakapoko i te ahi o te reo Māori i te tata whāngaromanga ōna. Ko te nuinga o ngā kōrero he mea rangahau mai i ngā pukapuka me te whakatakoto i ngā kitenga hei pānuitanga mā te hunga e tāpara ana ki ngā kai o roto. Me whakanui ka tika ngā pēhitanga o te hunga i takatakahi i te ara papatoiake hei whaitanga mā tātau ka tahi, ka rua me kōkuhu ēnei tūmomo mātauranga ki ngā marau whakaako tamariki me kore noa e tahuri mai te hunga taiohi ki tōna reo me tōna katoa. E ora ai te whakapapa o te reo me ōna hītori me whakakōpā e tātau  tōna whakapapa, me ōna kōrero ki ngā tamariki kōhanga mai, kura kaupapa mai, wharekura mai, ā huri atu ki ngā pia whare wānanga hoki. Mā te whakaako i te hītori ki a ngāi taiohi ākene pea ka tipu te kauanuanu ki tōna reo. Kia kekeno atu au ki tōku reanga kei te kitea he momo whakahīhī kua puea ake ai ki roto tonu i a tātau. Ko te momo o tēnei whakahīhī he mea tūkino i te hunga kore reo, he mea whakaiti i ngā tāngata kua noho rehurehu ki ngā kawenga a tāua te Māori. E whakapono ana au mā te kauanuanu o tōku reanga ki tōna reo ka tipu hoki te kauanuanu ki te hunga kāore pea i rongo i ngā hua o te reo, rātau te hunga kua noho pōhara, kua noho manene nā ngā rā pōkākā o te whakapākehātanga. Atu i te whakahīhī o te ngākau kua puea hoki tētahi momo e patu nei i te kōrerotanga o tō tātau reo, arā ake ko te ngākau māngere. I te korenga o te aronui o tōku reanga ki te reo kua tipu ake ētahi, ahakoa i pakeke mai i roto i te Kōhanga Reo mō te kōrero Māori atu kia pakeke ana rātau he aha te aha. Mā te ako i ngā hītori o tō tātau reo e titi ai ki te whatu manawa te hiranga o tō tātau reo, mā tērā e kore rawa te tangata e noho hāneanea me te pōhēhē ka pai noa te reo Māori, ka mutu kāore he tino take kia kaha kōrerotia. 
Ko te tino whāinga o tēnei tuhinga he ngana ki te whakarārangi mai ko hea te huarahi e tuwhera ai ngā kuaha o te ao Māori ki te katoa e tū rangatira ai tātau. Ahakoa pakeke mai taiohi mai rānei, ahakoa matatau ki te reo tauhou ki te reo rānei ko te mea nui kia tū whakahīhī, kia tū māia te iwi Māori ki raurangi.

year: 2016

title: Risky Opportunities: Developing Children’s Resilience through Digital Literacy in Thailand

authors: Kaewseenual, Sujittra

subjects: Digital Literacy

abstract: This project develops a case for defining appropriate concepts of risk and opportunity in the digital domain for children in Thailand; it explores what the consequent balance is between, regulation/policing of this domain on the one hand, and active user empowerment on the other. It defines “digital literacy”, in a way that is appropriate for Thai society, while bearing in mind international good practice. This is achieved on the basis of detailed, in-depth fieldwork in Thai schools, using an Action Research methodology. The Participatory Action Research framework for this study positions children as subjects who have their own power and competence to influence the study, and ultimately the development of digital literacy education. By using three schools, in two stages of fieldwork, the theorization of digital literacy is thoroughly grounded in a comparative study of different practices. At the centre of this method is the development of a classroom “module” – a set of learning activities designed as both a research tool and a practical intervention in the pedagogical process. My study argues that the contest around the notion of the ‘good child’ has shaped children’s experiences of online use, in Thai society. In the offline world, the digital literacy classroom practice has been dominated by singular ideologies (a restricted code) around both the seniority value embedded in Thai society and neo-liberal prescriptions for developing ‘citizens for the 21st century’. So the piloted digital literacy module was neither successful nor unsuccessful, in itself, for “promoting” an enhancement of digital literacy because, in the end, it exposed a flaw in this way of thinking about education. In such complex situations, no set of teaching and learning tools can be separated from the codes and hidden curricula that determine their effectiveness.  In the online world, many Thai children regularly take responsible risks, and build resilience for themselves. Digital literacy education needs to be transformed to liberate children from overly rigid, and risk-adverse, classroom practice, thus contributing to the development of ‘grown-up-ness’ in Biesta’s term (2013) which, in turn, contributes to the ‘formation’ of the person. Therefore, the desirability of building digital resiliency has emerged from this project as a better way of thinking, where resiliency is a complex capacity to respond openly, within situations where risks and opportunities may be interwoven, and these situations may include the classroom itself, as well as personal, familial, and other social spaces and situations.

text: Risky Opportunities: Developing Children’s Resilience through Digital Literacy in Thailand This project develops a case for defining appropriate concepts of risk and opportunity in the digital domain for children in Thailand; it explores what the consequent balance is between, regulation/policing of this domain on the one hand, and active user empowerment on the other. It defines “digital literacy”, in a way that is appropriate for Thai society, while bearing in mind international good practice. This is achieved on the basis of detailed, in-depth fieldwork in Thai schools, using an Action Research methodology. The Participatory Action Research framework for this study positions children as subjects who have their own power and competence to influence the study, and ultimately the development of digital literacy education. By using three schools, in two stages of fieldwork, the theorization of digital literacy is thoroughly grounded in a comparative study of different practices. At the centre of this method is the development of a classroom “module” – a set of learning activities designed as both a research tool and a practical intervention in the pedagogical process. My study argues that the contest around the notion of the ‘good child’ has shaped children’s experiences of online use, in Thai society. In the offline world, the digital literacy classroom practice has been dominated by singular ideologies (a restricted code) around both the seniority value embedded in Thai society and neo-liberal prescriptions for developing ‘citizens for the 21st century’. So the piloted digital literacy module was neither successful nor unsuccessful, in itself, for “promoting” an enhancement of digital literacy because, in the end, it exposed a flaw in this way of thinking about education. In such complex situations, no set of teaching and learning tools can be separated from the codes and hidden curricula that determine their effectiveness.  In the online world, many Thai children regularly take responsible risks, and build resilience for themselves. Digital literacy education needs to be transformed to liberate children from overly rigid, and risk-adverse, classroom practice, thus contributing to the development of ‘grown-up-ness’ in Biesta’s term (2013) which, in turn, contributes to the ‘formation’ of the person. Therefore, the desirability of building digital resiliency has emerged from this project as a better way of thinking, where resiliency is a complex capacity to respond openly, within situations where risks and opportunities may be interwoven, and these situations may include the classroom itself, as well as personal, familial, and other social spaces and situations.

year: 2018