PSA PASEFIKA PRINCIPLES (Ngā Kaupapa)
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PSA PASEFIKA PRINCIPLES (Ngā Kaupapa)
Our Mission Statement
DEVELOP, STRENGTHEN AND INFLUENCE TANGATA PASEFIKA TO CHAMPION OUR INTERESTS AND
CELEBRATE OUR SUCCESSES
Our Purpose1
The PSA Pasefika2 exists to promote the interests of Pacific peoples within the PSA; facilitate the
sharing of information and experiences; encourage and support Pacific peoples’ participation in the
representative structures at all levels.
Our Principles3
We are committed to providing a better working life for Pacific workers that promote unity and
strength for Pacific members across the union of the PSA. Understanding the unique Pacific culture,
who we are and where we come from, how we think and work. The knowledge we bring, our values,
our strength.
To ensure we maintain our Pacific values we are looking at how we can incorporate Ngā Kaupapa O
Te Rūnanga o Ngā Toa Āwhina with a Pacific lens (view) into our principles to support the PSA’s
commitment to Te Tiriti o Waitangi.
1. KOTAHITANGA - UNITY AND SOLIDARITY
2. RANGATIRATANGA - EMPOWERING PACIFIC LEADERSHIP
3. KAITIAKITANGA - PROTECTION OF PACIFIC WORKERS TO SECURE FAIR WORKING CONDITIONS IN THE
WORKPLACE
4. MANAAKITANGA - HEALTH AND WELLBEING
5. WAIRUATANGA - CULTURAL BEHAVIOUR
6. WHAKAHIATO UMANGA - CAREER DEVELOPMENT
7. WHANAUNGATANGA - PERSONALISE WHĀNAU
8. WHAKAMANA - EFFECTIVENESS
Pacific view
“Pacific” refers to people native to several different island nations, who migrated and now call New
Zealand home. It also collectively applies to those who are New Zealand-born and to those who
identify themselves as Pacific.
1 Sect 75. PSA Pasefika (PSA rules and regulations manual)
2 PSA Pasefika - PSA Pacific Members Network Group
3
Please note: Draft PSA Pasefika Principles statement
1
The Treasury defines Pacific as “the concepts, perspectives, values, belief systems and knowledge that
frame, drive and underpin the way Pacific peoples behave and respond to issues that matter to them,
including how these issues are prioritised.4
PSA Pasefika Turtle5
The metaphor of the turtle signifies courage, trustworthiness, reliability and
protection. The turtle sends out a message of nobility, shelter and strength. In
fact, most indigenous people in the South Pacific hold the turtle as one of the
most sacred symbols, believing that their land was created on the back of one
such animal.
According to Polynesian belief, the turtle with its enormous protective back is an
island home for the world. Furthermore, the turtle was treated as the bridge between the world as
we know and the spirit world. The turtle is a wise animal which takes cautious steps in life and has
deep knowledge of the future. It is a visual reminder of the journey in peace and harmony that PSA
Pasefika is on.
4 The Treasury’s Pacific Strategy 2011-2020 “Le Tofa Mamao ma le Fa’autautaga”
5 PSA Pasefika Logo
2
PSA Pasefika working party summary to date:
The purpose of this paper was to provide an overview of the research and work completed thus far by
the PSA Pasefika Principles working party with feedback and input from other PSA Pasefika committee
members.
It was important to note that we ensure these draft principles are linked to the PSA Pasefika Mission
Statement and Purpose. Some context is provided on how our Pacific principles can incorporate Ngā
Kaupapa O Te Rūnanga o Ngā Toa Āwhina with a Pacific lens (view) to support the PSA’s commitment
to Te Tiriti o Waitangi.
PSA Pasefika acknowledges the connection with Māori through shared origins as well as the shelter
offered by Māori through the Treaty of Waitangi, but PSA Pasefika also wishes to maintain its identity
as part of but also separate, within the wider context of PSA and the public service.
The PSA Pasefika Principles working party has provided some discussion, thought and feedback on
each of the eight Ngā Kaupapa principles and how these can be applied with a Pacific lens. One top
priority will be how we can translate these values and principles into our Pacific languages. Pacific
peoples are a diverse population with different ethnicities, languages and communities.
The working party also investigated what it may look like if we were to develop our own set of PSA
Pasefika values in line with the current PSA values. See APPENDIX I – page 24.
Recommendations:
• We have highlighted some important action points in each of the 8 eight Ngā Kaupapa principles
that PSA Pasefika will need to investigate and develop further – forum, responsibility and
timeframes to be confirmed. See APPENDIX II;
• The tables in each section (What will this look like for PSA Pasefika and what is needed?) provides
action points and timeframes that PSA Pasefika can achieve short-term (6 months – 1 year) and
long-term (1-2 years);
• PSA Pasefika in consultation with the PSA Policy Team will investigate how we can translate these
Ngā Kaupapa principles into our Pacific languages;
• PSA Pasefika may look at developing their own set of Pacific principles and values that may be
better suited to cover its diverse population.
What next:
• Our findings were presented to the two Regional Fono in Auckland (5 April 2019) and Wellington
(17 April 2019)
• The PSA Pasefika Principles working party has collated feedback and recommendations from the
Auckland /Wellington Fono participants in April 2019 - See APPENDIX III (Attachment)
3• The PSA Pasefika Principles working party will continue to work in collaboration with the
Engagement and Strategy working parties once final feedback has been received from the wider
PSA Pasefika Network group in May 2019;
• The final paper will then be provided to the PSA Policy Team who will help develop this piece of
work further in consultation with our Network.
4PRINCIPLE 1: KOTAHITANGA (UNITY AND SOLIDARITY)
This principle provides us with a mandate that acknowledges a united Pacific group and forms the
basis of our direction, embracing our culture, values and our beliefs through ancestry and family.
The word 'Unity' across a few of the main Pacific Islands:
• Kau fakalataha (Niuean – unity and cooperation)
• Le lotogatasi (Samoan)
• Lototaha (Tongan)
• Te kaiga Maopoopo (Tokelauan - absolute unity and purpose to achieve wellbeing for the
individual and collective through peace and respect).
The above examples show differences in the words and how they are spelt. They also show that the
one size fits all approach cannot be applied nor should it be assumed can be applied across the Pacific
Groups. Each culture would have differences as to what they hold paramount with regards to values
and their needs and notwithstanding variables within each culture also.
For Pacific New Zealanders, cultural activities, identity, values and beliefs are key elements that
comprise and define its Pacific institutions. These shared cultural concepts are “to serve, a duty to
care, a requirement in order to sustain the community, cultural obligations or expectation and a form
of love and reciprocity relating to kinships and protocols” (Tamasese et al.2010).
In Pacific culture, an individual does not exist alone, but exists in relationship with other people both
living and deceased (Waldegrave, et al. 2003). Relationships with, and between, people, villages (or
community), the land and spirit world are paramount for Pacific peoples, and their guardianship of
these aspects is vital to the Pacific ethos.
Values are at the very core of each culture’s being, meaning and expression. Values inform all human
behaviour and all human relationships. Waldegrave et al. (2003) describes what they call “some
significant differences between Pakeha (European) fundamental values and Maori and Pacific
peoples’ values” in the following way:
Pakeha vs. Pacific/Maori
• Individual • Communal
• Secular • Spiritual
• Consumer • Ecological
• Conflictual • Consensual
5Action point 1.1:
Further research into the Pacific cultures as to what they embrace is required and to formulate a list
of commonly shared values. These could be achieved via regular Pacific Fono within each sector,
online surveys, teleconference and video conferences or face to face meetings.
Action point 1.2:
The frequency of Fono could be carried out quarterly or every few months of the year. i.e. ' Lei-January
(start of the year linking together the islands similar to the flower garland), 'Manuia-May'
(Successful/Fun) and/or September-Sunrise (Islands continuing to rise in the spring sun). The meetings
would also be an opportunity to introduce differing Pacific Island languages into the forum for their
preservation and continuation of use from basic words and phrases through to sayings.
Action point 1.3:
Working together with Te Rūnanga, acknowledging their status as Tāngata Whenua of Aotearoa and
that they have similarities to our struggles and together we can complement and support each other.
Pacific and Māori peoples, are not individuals, we are integral part of the cosmos. We share a divinity
with our ancestors – the land, the seas and the skies. We are not individual because we share a tofi
(inheritance) with our families, our villages, and our nations. We belong to our families and families
belong to us. We belong to our villages and our villages belong to us. We belong to our nation and our
nation belongs to us. This is the essence of our sense of Pacific belonging. (Tui Atua Tupu Tamasese,
Samoa Head of State Address, Auckland University, 2008)
The PSA shall recognise that Pacific peoples are diverse, i.e. we come from different Pacific Ethnic
Groups but we are united in purpose and aspiration. Our diversity is not a weakness that threatens to
divide us. Like the digits of our hands and the diversity of body types and skills on a rugby team - our
diversity serves to strengthen.
As PSA Pasefika we need to be competent in the key principles and protocols that must inform and
imbue the work we do. These are just some of the common principles and protocols shared amongst
Pacific peoples:
• Family—Family means the wider family group, clan and tribe—not just the nuclear family. I am
well when my family is well. That expression explains the importance of family in the Pacific
context.
• Respect—This includes respect for elders e.g. the family patriarch and matriarch, respect for
persons of authority e.g. the matai or village elder or a school headmaster. This also includes
children respecting their parents or their caregivers.
• Spirituality—Pacific peoples are a spiritual people. The majority of them are Christians but the
principle of Spirituality extends to other religions and other forms of spirituality. What is important
6is recognising that for Pacific peoples, spirituality is an important concept that brings meaning and
purpose to one’s experience of life.
• Hospitality—This relates to welcoming and being hospitable to guests and visitors in the home or
on to the paepae or marae. Making them feel comfortable and giving them the best that the host
has to offer e.g. food, comfortable seating etc.
• Resolving conflict—Central to this is the use of dialogue, the use of meetings to discuss, negotiate
and conduct restorative actions over disputes to do with eg. land, injury etc.
Teina Tuakana Principle
Maori of New Zealand came from a region that includes the Cook Islands, Tahiti and other parts of
French Polynesia so, in a sense Maori of New Zealand are the Teina i.e. the younger sibling of the
Tuakana i.e. the elder sibling which is representative of those that stayed. In this context, the Tuakana
is representative of Maori of the Cook Islands as well as Tahiti and French Polynesia.
Independent yet Inter-dependent
PSA Pasefika acknowledges the connection with Maori through shared origins as well as the shelter
offered by Maori through the Treaty of Waitangi but that PSA Pasefika also maintains its identity as
part of but also separate, within the wider context of PSA and the public service.
Action point 1.4:
How should this connection with Maori be acknowledged and strengthened?
Meeting with Ngakaituhono through a hui/fono/uipa’anga maybe appropriate with the development
of a memorandum of understanding (MOU) as evidence of an intention to work in partnership for the
betterment of Pacific and Maori members across the public service.6
Language barriers
PSA Pasefika will work towards resolving language barriers in the community. The PSA focusses on
and is responsible for signed up members of the PSA union. It follows naturally therefore that the PSA
Pasefika committee acknowledges Pacific members as its mandate. The issue of language barriers in
the Pacific community may have nothing to do with Pacific members—would probably be outside of
the Committee’s mandate.
Having said that, there are cultural behaviour that would, if left unchecked, would have the effect of
impeding the wellbeing of Pacific members—in the workplace. An example of this is the respect for
elders and authority. In the workplace, this may result in situations where managers or senior
employees exploiting or treating Pacific members badly—and those members being passive and
accepting because they have been conditioned to ‘put up with’ and not question authority.
6 The group to discuss this in more detail and elaborate an actual action plan to achieve.
7Action point 1.5:
The PSA Pasefika Committee would be well advised to take steps to investigating this issue and, if
required, developing an action plan and tools to resolve it. Key questions. What does this problem
look like? How should we deal with? What does the problem solving tool look like in terms of an
education or training tool look like, etc?
1. What will this look like for PSA Pasefika and what Timeframes / Responsibilities
is needed?
• Workplace practices that encourage and • Preferably as soon as possible otherwise 6
promote the voices of Pacific members; months max;
• Regular Pacific Fono within each sector; • Responsibilities –
• We need to have the buy in of all our Pacific o Co-Convenors request membership
delegates or members by making them part lists of Pacific members;
of the process to take ownership; o Co-Convenors distribute amongst
• Base our principles on similar values which Wellington and Auckland Komiti PSA
our combined cultures hold dear; Pasefika members to contact other
• Language seems to be a barrier amongst our government departments whom do
1st, 2nd + Generations so how do we address not currently have representation in
this from a Union perspective to make this a the regions to join.
tool for our people rather than a hindrance or • Ongoing discussion if PSA Pasefika can have
burden etc. but also jump in on the fight to the same admin process as PSA Youth once
save our languages within a Westernised members have identified themselves as
world so we can continue to thrive. Pacific;
• Develop branding and marketing. • Once the initial work has been done then a
Development of specific materials to promote sub-committee to maintain this work;
PSA Pasefika and advertise involvement and • The purpose of this sub-committee is to
participation in both internal and external build and develop our principles based on
activities. feedback and input from our members
• Engage and work with PSA Comms team to from the regions and the following Pacific
develop resources specific for Pacific groups:
members. o Samoan
o Cook Island
o Fijian
o Niuean
o Tuvaluan
8o Kiribati
o Tokelauan
o Tongan
o Hawaiian
o Tahitian
9PRINCIPLE 2: RANGATIRATANGA (LEADERSHIP)
The principle and practice of leadership is as important in the Pacific Community as it is in Maoridom.
Historically, these have been represented by kings e.g. in the Tongan monarchy, district/island chiefs
(alii or ariki), village elders (matai or mataiapo) and more recently by religious or church leaders.
In a PSA context, members who hold management and senior roles—would be considered de jure
leaders, i.e. elected or legally recognised leaders. De facto leaders i.e. leaders who may not have legal
status but may have qualities that inspire others to look to them for leadership e.g. a high performing
member who is not a manager or senior worker.
We must also recognise young leaders e.g. those coming through the cadetship programme and/or
who are being recognised as leaders—even at a young age. We must also value past leaders. Their
experience and knowledge make them valuable advisors and mentors to those of us who are current
leaders.
Action point 2.1:
How do we create a leadership pipeline, to ensure we as PSA Pasefika leaders can utilise the resources
we have to develop as quality leaders? How can we connect with and tap into the network of Pacific
leadership across the membership group? These are some of the key leadership issues that we as the
committee have to address and resolve in our work as PSA Pasefika leaders.
2. What will this look like for PSA Pasefika and Timeframes / Responsibilities
what is needed?
• Building past, current and future leaders • Have these training packages developed
within our people to lead our network, their and begin delivering in July 2020 at the
Ministries/industries or work places; latest;
• Training packages available; • This would have to be developed and
• Bridging the gap between our younger discussed in coalition with our PSA
members in order to build a future for our training team;
people. • Develop what this could look like over
• Pacific leadership opportunities; the next 6 months and begin rolling out
• Representation of Pacific members within either in the next financial fiscal year.
delegate structures;
• This training is to building resilience,
independence, confidence in our future
leaders but also provide them with tool on
10how to incorporate culture within their
workplaces etc.
• This will also build Pacific delegates within the
various Ministries and industries;
• Have events which target the interests of our
younger generations which can also be
enjoyed by our more mature audiences.
• Encourage Pacific representation at all
structures of the Union up to the PSA Board
to raise profile for Pacific and to encourage
members to join leadership roles.
• Develop partnership and link with CTU Komiti
Pasefika to source any resources available
that we can use
11PRINCIPLE 3: KAITIAKITANGA (PROTECTION OF PACIFIC WORKERS TO SECURE
FAIR WORKING CONDITIONS IN THE WORKPLACE)
In the Pacific the kaitiaki or the custodian and guardian of the resources is critically important. Within
the domain of PSA Pasefika, the wellbeing and growth of our Pacific members can be seen as a kaitiaki
obligation.
Action point 3.1:
How can we do this? To answer this question we have to understand what it is that impedes and
encourages wellbeing and growth. We also have to take stock of our resources e.g. time and
constraints and take advantage of any cross-overs.
What are some of the impediments?
• We’ve mentioned one already i.e. the tendencies of Pacific members to not complain about
management exploitation or unprofessional behaviour—directed at them.
• Being type-casted as ‘workers’ but not ‘potential leaders and managers’ is another.
• An overarching issue is members not fully understanding their rights, privileges and obligations as
employees and members of a union.
• Because of the language barriers, they may find it difficult to communicate any views they may
have
• Lack of cultural awareness and understanding the obligations of Pacific employees, such as;
caregiving, church, sports and many other extracurricular activities.
Action point 3.2:
Potential tools and tactics that can be used to fulfil this principle include a mix of the following:
• Workplace essentials information brochures and booklets to be made available
• An education package combining seminar work with hands-on-coaching—covering cultural
awareness and leadership.
Action point 3.3:
Strengthening the relationship with Ngakaituhono would be advantageous. We can learn from them
as they can from us. Working in partnership will make us more effective. How can this be achieved?
Perhaps, a hui/fono set-up for this purpose and an MOU declaring and clarifying expectations—
around this partnership would be beneficial.
3. What will this look like for PSA Pasefika and what is Timeframes / Responsibilities
needed?
• Grow and develop Pacific delegates to protect the rights Short-term:
of workers through advocating and championing strong
• Increase Pacific membership
engagements with our employers in the workplace
• Develop clauses for Pacific members that will ensure • Increase workplace Pacific
they are being recognised for the distinct work they do Delegates
when working with Pacific communities;
12• Establishment of formal recognition in partnership • Organisations working in
agreements to enable engagement of Pacific members partnership with PSA via
in the workplace to have a voice; Pacific collective processes
• Closing the gaps on gender and pay equality for Pacific
and decision making
members;
• Recognition of the wider cultural requirements • Develop a gender and pay
associated with Pacific families and the communities we equality action plan
live in i.e. church obligations; Long-term:
• Strategic relationships with other PSA networks;
• Strategic relationships with the policy team in the PSA; • Link to GPG Strategies
• Develop spheres of influence to promote our • There are formal processes in
Kaitiakitanga through our various community and the workplace to enable
church groups.
Pacific to engage with their
• Education of members on workers’ rights and
understanding how and what they’re covered for in employers at the highest level
their collective agreements. This can be done via eg HR Practices, Organisational
delegate training and delegates communicating it to Pacific Strategy.
members via emails/korero from time to time.
13PRINCIPLE 4 – MANAAKITANGA (HEALTH AND WELLBEING)
Pacific concepts of wellbeing can be informed via Pacific models of health. One commonly used
example - The Fonofale model was created by Fuimaono Karl
Pulotu-Endemann (2001) as a Pacific model of health. It
encompasses the values and beliefs from Samoa, Cook Islands,
Tonga, Niue, Tokelau and Fiji. The concept of the Samoan fale, or
house, is used as an image to describe a Pacific view of important
factors in healthy development.
The roof represents cultural values and beliefs that are the shelter
for life. These can include beliefs in traditional methods of healing
as well as western methods. The foundation of the Fonofale represents the extended family, which is
the foundation for all Pacific cultures.
Between the roof and the foundation are the four pou, or posts. These pou not only connect the
culture and the family but depend on each other:
• Spiritual. This dimension relates to the sense of wellbeing which stems from a belief system that
includes either Christianity or traditional spirituality relating to nature, language, beliefs and
history, or a combination of both.
• Physical. This dimension relates to physical wellbeing.
• Mental. This dimension relates to the health of the mind, which involves thinking and emotion as
well as behaviours expressed.
• Other. This dimension relates to variables that can directly or indirectly affect health such as, but
not limited to, gender, sexual orientation, age, social class, employment and educational status.
The fale is encased in a cocoon whose dimensions have direct or indirect influence on one another:
These dimensions are:
• Environment. This dimension addresses the relationships and uniqueness of Pacific people to their
physical environment. The environment may be a rural or an urban setting.
• Time. This dimension relates to the actual or specific time in history that impacts on Pacific people.
• Context. This dimension relates to the 'big picture': the where/how/what and the meaning it has
for that particular person or people. It can include factors like the socio-economic or political
situation the person is in.
Interestingly, this configuration reflects the relationship between Papa (Papatuanuku) the earth and
Lagi (Ranginui) the sky, which is a key component in the Maori view of creation.
Further consideration needs to be given to the role of Languages in the intergenerational well-being
of Pacific peoples. In its strategic priorities, the Ministry for Pacific Peoples has reinforced the
14importance of Pacific Language skills and capabilities in building academically strong and resilient
children, grounded and comfortable in their identities as a precursor for later successes.
Action point 4.1:
What Pacific models of health can PSA Pasefika adapt to that that will provide the mechanism to
promote a healthy, safe and well-being culture for Pacific workers in the workplace?
4. What will this look like for PSA Pasefika and what Timeframes / Responsibilities
is needed?
• A PSA Pacific model that will provide the Short-term:
mechanism to promote a healthy, safe and
• Increase Pacific awareness of Health and
well-being culture for Pacific workers in the
workplace. Safety best practice in their workplaces
• Networks that support Pacific social, cultural, • Pacific Delegates and H&S Reps within
environmental and economic wellbeing in the workplaces are mentored to support
workplace are encouraged, built and Pacific members on workplace health
strengthened. and safety issues.
• Our PSA members will be protected against
• Organisations working in partnership
workplace bullying, workplace violence and
heavy workload environments with PSA via Pacific collective processes
• We build capability in members and delegates and decision making
to ‘speak out’ when they need to.
Long-term:
• Pacific members and delegates are provided
with education that will ensure they are • There are formal processes in the
aware of the legislative requirements under workplace to enable Pacific to engage
the Health and Safety Act at Work Act 2015; with their employers at the highest level
• Links are promoted to develop secure and
in Health and Wellbeing Policies and
healthy relationships between Pacific
members and employers; Practices.
• Development of statements that enable
employers to understand the wellbeing of
Pacific members through a Pacific lens which
includes communities and churches that we
live in.
15PRINCIPLE 5: WAIRUATANGA (CULTURAL BEHAVIOUR)
Pacific peoples are spiritual people with a majority belonging to some Christian-based faith. But
wairuatanga or spiritual welling is not constrained by religion. It encompasses other faiths and beliefs
as well as notions and concepts that facilitate mental wellness, belonging, meaning to one’s existence
and sense of being well and connected with one’s world and environment.
Action point 5.1:
Some key questions:
• How can we elaborate on what wairuatanga means, in a Pacific context?
• How does wairuatanga relate or interact with cultural behaviour?
• What are our own Pacific words, notions and practices around wairuatanga?
Action point 5.2:
Retaining Pacific Languages
Allowing the space for members to speak in their native languages but also looking into how the Pacific
Network can support a campaign or create a Strategy on how to retain and maintain our Pacific
Languages within the regions or main centres of New Zealand.
E.g. Auckland
- Currently there are Pacific Language Nests (Early Childhood) where you can support them in their
journey of providing a Pacific Lens like Punanga, Aoga Amata, Akoga Fakamasani, Aoga Tama Ikiiki
etc. through the Language Weeks, supporting them to increase their engagement and
participation
- Providing Support by proposing to Ministry of Education to endorse a curriculum where Pacific
Languages can be taught in our Secondary Schools and Tertiary Institutions
- Development of dedicated language resources – primarily around pamphlets and posters.
Acknowledge and illustrate our differences
History is power, we need to acknowledge the history of our people both in New Zealand and the
Pacific and begin to illustrate what changes could be made for our younger generations.
The New Zealand Pacific community is made up of Polynesians (majority), Melanesians and
Micronesians with the median age of 21 years compared to 34 years for the general population. There
are now two to three generations (in some cases, more) of Pacific peoples in New Zealand with 60 %
of Pacific New Zealanders born here (2013 Census).
Information from StatsNZ also points to a growing demographic of mixed marriages and cross-cultural
relationships with the Pacific, Māori and other migrant groups which are expected to play a significant
role in the future face of Aotearoa. There is a growing awareness amongst our younger generations
to be involved more in activities and programmes that will maintain their Pacific cultural identity
through language, art and cultural practices.
16Action point 5.3:
Having Regular Fono – By having regular fono for us to talk as members of the PSA as well as engaging
with our Pacific Communities to raise visibility around the issues which affect our Pacific People will
assist us as a Network to create/amend strategies we may have in place currently
Action point 5.4:
Following our processes – As a Network we need to create processes which allows for sustainability
and capability to be built in the various regions which contribute to the wider picture of our network.
5. What will this look like for PSA Pasefika and what is needed? Timeframes /
Responsibilities
• Consult Pacific Members within the Network – In order for Short-term:
transparency to thrive within this Network, communicating with
members of the network is what will continue our successes. • Regular Fono
No decision should be made without consultation of the right Long-term:
parties.
• What does this look like? It could be comms from a central • Develop processes
email account OR requesting that the representatives from the which allows for
region/s are asked to feedback once followed up. Also to sustainability and
engage with the membership through a number of means such
capability to be built in
as: developing union news to go out to all Pacific members via
email/newsletters and could also be added to PSA website. the various regions
• National Fono – Would need to be held both in the first and last which contribute to
quarter so all members are aware of the activities or actions the wider picture of
which have occurred but also are able to have the opportunity our network
to be accountable to each other, the executive as well as the
network. Holding these National Forums will provide good
talanoa but also confirm the plan or strategy which the
executive are to follow through on the following year.
• Delegates – In order for us to continue to build sustainability
and capacity within the PSA Pasefika Network, we need to allow
the space and time to grow them into current or future leaders
and this is where we can work in partnership with the Youth
Network and the Women’s Network where they could provide
Leadership Training for our Pacific members, we could also
begin implementing a training programme provided by PSA for
our Pacific peoples.
17PRINCIPLE 6: WHAKAHIATO UMANGA (CAREER DEVELOPMENT)
Career development is part of leadership development. Leadership, as presented under PRINCIPLE 2
is not constrained to legal leaders e.g. managers and senior workers. Being a leader means sometimes
you lead best by following and supporting the leader.
Career development is a form of self-development—which is one of the major traits of a leader. True
leaders actively practice self-development. Since we are committed to being leaders, we must pursue
and promote the pursuit of career development amongst our Pacific members.
PSA is committed to ensuring there are on-going opportunities for good career aspiration and that
Pacific has access to learning and development opportunities.
Key considerations for principles and practices that inform career development. Who are our leaders?
This means recognising that Pacific leaders exist on all rungs of the public service hierarchy, from the
top e.g. the Honourable Minister Carmel Sepuloni to the regional director level all the way down to
the branch level. This strata of leadership includes centre managers, assistant service centre managers
as well as Service Centre Trainers.
Who else would fit in this wider definition of leader, in terms of career development? Everyone else.
Every other Pacific worker, whether young or old—should undertake career development. Even the
mature ones who’ve been working in public service for decades—and don’t think they need to engage
in further training and/or coaching.
Action point 6.1:
How can we achieve this?
Connecting with our de jure (legal) leaders would be a good start. The further up the ladder the leader
is, the more disconnected that leader is likely to be, potentially. It would be advisable to remind these
Pacific leaders, to connect with their roots—periodically and often. And to also give back by:
• Encouraging Pacific workers to strive to develop their careers and personal qualities
• Identify and personally mentor inexperienced leaders and young leaders with potential can this
be achieved? An annual fono or making this issue part of an existing fono
• Having these Pacific leaders meet periodically with centres—with high populations of Pacific
employees and sharing with them.7
• Identifying key Pacific leaders in workplaces to identify issues relevant to Pacific workers.
Educating our people on how to give back within the work force once they have secured the more
senior positions. Also providing education on how you could use the skills and experience of our Pacific
peoples to path a new direction within your individual employers with the support of this Network as
well as the Union.
7 This paragraph (including bullet point list) needs to be reworked.
18Having workshops provided which is relevant to the issues of our Pacific peoples and how we can
advocate or have an input on these discussions but also what we can do as a Network to campaign
this issue either individually or collaboratively with our other brothers and sisters from other Unions.
6. What will this look like for PSA Pasefika and Timeframes / Responsibilities
what is needed?
• We could work in collaboration with the • See PRINCIPLE 2 - Leadership
Youth Network, Women’s Network and • Career pathways and career
Out@PSA networks to provide Leadership
development that promote flexibility
Training, Te Runanga to build both networks
or bodies to a point where it is strengthened, and capability of Pacific people are
engaging our Pacific peoples within the established.
various Organisations to make them aware of • Provide strong delegate training that
the issues and providing education or supports delegates at all levels of the
workshops on what tools are needed in order
delegate structure that reflect our own
to accomplish this.
• Create a subgroup of current leaders from Pacific values.
different industries to support, mentor and
develop within their respective roles.
19PRINCIPLE 7: WHANAUNGATANGA (WHANAU/FAMILY)
For Pacific peoples, family ties and wellbeing are paramount. Notions of family (aiga, kainga, anau)
extend beyond the nuclear family and include the wider family group, clan or village. Similar to Maori
is the notion of whangai children i.e children who belong to a family but who may not be a biological
offspring of that particular family’s mother and father.
In the Pacific Community there is an abstract notion that collectivises disparate groups of people and
comes into effects when a Pacific person e.g. from Samoa steps of the plane—in New Zealand.
Amongst ourselves we are Samoan, Tongan, Cook Islands Maori, and Niuean etc but from outside we
are Pacific. And we binded more than the blue Pacific Ocean—from whence we came or the
abundance of coconut trees on our islands. We are binded more than by the principles that we share.
We are also bound by the challenges we face and external expectations and perceptions some of
which, serve to limit and disempower us. These perceptions and attitudes can include discrimination
when job hunting or vying for better pay or being evaluated for leadership potential.
Action point 7.1:
In a PSA Pasefika context and as a committee we see our family as consisting of all the Pacific
members. Key questions:
• How can we connect and strengthen our ‘family’ ties?
• How can we as a family stand united against discrimination and other shared barriers?
Key to resolving this is understanding that strategic external relationships and influence are vital. As
is, the cornucopia of resources and skills that exist within the family.
7. What will this look like for PSA Pasefika and Timeframes / Responsibilities
what is needed?
• Align with a Pacific word, or phrase, to give a Short-term:
more connected meaning and understanding,
and, to enable ownership and personalisation • Increase the PSA Pasefika family via
to the specific culture. What we will end up increased Pacific membership
with is a list of what this looks like from each • Regular Fono
of our Pacific cultures, and that’s fine; • Engagement Strategy
• Incorporate the principle into our
• Communications Strategy
engagements at all levels;
• Take the opportunity to teach others.
• Formalise the Pacific Principles into a booklet
equivalent to the Maori Nga Kaupapa
document;
• Have a chart – visual connection - with the
English equivalent of Whanaungatanga in the
20centre with connections to each of the Pacific
cultures surrounding the word;
• Have a simple reference carry card that serves
as a reminder of the principles.
• One of the powerful things in us, Pacific
peoples, is the ability we have to share our
personal stories that inspire others and
become vulnerable. Being identified as
Pacific, we naturally become family and our
stories and struggles are similar which brings
us much closer. This element of our culture
strengthens togetherness and encourages
unity in our families and workplaces.
21PRINCIPLE 8: WHAKAMANA (EFFECTIVENESS)
What is effectiveness and how do we measure it? Effectiveness is also contextual and layered. How as
PSA reps, do we measure our effectiveness of our work and its effect on the members we target?
What are the obstacles to being effective? What are the opportunities and catalysts that exist out
there—that can aid our effectiveness. What values and culture will we need to commit to, to create
an atmosphere of effectiveness and success?
Action point 8.1:
As PSA Pasefika reps, we have to set an example through our conduct, practices and work we do. We
have to be seen as and accepted as leaders. The work we do has to be visible and the Pacific members
have to be sold on our credibility, empathy and ability to be beneficial to them. The next level of
effectiveness has to do with achieving actual and measurable success on behalf of our members. This
requires:
• Developing and practicing procedures that measure effectiveness, internally (PSA committee
level) and eternally (work on behalf of Pacific members)
• Evidence that we are committed to being effective e.g. candid communication in meetings, calling
people out (including yourself) who aren’t up to scratch, relentlessly reviewing and following up
on results etc.
• Self Awareness & Education
Action point 8.2:
As PSA Pasefika committee members, we lead the way so, we need to ask ourselves some questions:
• Are we knowledgeable enough about the work we do and do we have the skills?
• Do we practice self-awareness and deal with ourselves and with each other in a candid manner?
• Do our Pacific members know who we are and are they sold on our ability to add value?
• If any of the above are below standard—do we have a mechanism (and leadership) to bring them
up to par?
• Know the issues our Pacific people face and what is important to them;
• Prioritise the issues;
• Identify target audiences to influence change and needed resources.
8. What will this look like for PSA Pasefika and Timeframes / Responsibilities
what is needed?
• Develop a national/regional work plan; Short-term:
• Build capability through training and personal
development; • PSA Board supports the PSA Pasefika
• Hold regular fono to gain a reality check and Komiti and Working parties to ensure
share best practise. sufficient resources and funding is
available to progress this piece of work.
22• PSA Pasefika Structure in place by 1 July
2019
• PSA Pasefika Engagement and
Communications Strategy in place by 1
July 2019
Long-term:
• PSA Pasefika TOR and Strategy in place
by 1 July2020
• PSA Pasefika Principles in place by 1 July
2020
• PSA Pasefika representation at CTU,
other PSA Networks and on the PSA
Board.
23APPENDIX I: PSA Values
It is suggested that the following values can also be adopted and added to our PSA Pasefika
principles document:
Solidarity – Kotahitanga (Taokotaianga in Cook Islands Maori)
We champion members’ interests with a strong effective voice. We stand together, supporting and
empowering members, individually and collectively.
Social justice - Pāpori Ture Tika
We take a stand for decent treatment and justice. We embrace diversity and challenge inequality.
Integrity and respect - Te Pono me te Whakaute
Our actions are characterised by professionalism, integrity and respect.
Solution focused - Otinga Arotahi
We are a progressive and constructive union, constantly seeking solutions that improve members’
working lives.
Democratic - Tā te Nuinga e Whakatau ai
We encourage participation from members. We aim to be transparent, accessible and inclusive in
the way we work.
24APPENDIX II:
SUMMARY OF ACTION POINTS
Action point 1.1:
• Further research into the Pacific cultures as to what they embrace is required and to
formulate a list of commonly shared values. These could be achieved via regular Pacific Fono
within each sector, online surveys, teleconference and video conferences or face to face
meetings.
Action point 1.2:
• The frequency of Fono could be carried out quarterly or every few months of the year. i.e. '
Lei-January (start of the year linking together the islands similar to the flower garland),
'Manuia-May' (Successful/Fun) and/or September-Sunrise (Islands continuing to rise in the
spring sun). The meetings would also be an opportunity to introduce differing Pacific Island
languages into the forum for their preservation and continuation of use from basic words and
phrases through to sayings.
Action point 1.3:
• How can we work together with Te Rūnanga, acknowledging their status as Tāngata Whenua
of Aotearoa and that they have similarities to our struggles and together we can complement
and support each other?
Action point 1.4: How should this connection with Maori be acknowledged and strengthened?
Meeting with Ngakaituhono through a hui/fono/uipa’anga maybe appropriate with the
development of a memorandum of understanding (MOU) as evidence of an intention to work in
partnership for the betterment of Pacific and Maori members across the public service.
Action point 1.5:
• The Committee would be well advised to take steps to investigating this issue and, if required,
developing an action plan and tools to resolve it. Key questions. What does this problem look
like? How should we deal with? What does the problem solving tool look like in terms of an
education or training tool look like, etc?
Action point 2.1:
• How do we create a leadership pipeline, to ensure we as PSA Pasefika leaders can utilise the
resources we have to develop as quality leaders? How can we connect with and tap into the
network of Pacific leadership across the membership group? These are some of the key
leadership issues that we as the committee have to address and resolve in our work as PSA
Pasefika leaders.
Action point 3.1:
• Within the domain of PSA Pasefika, the wellbeing and growth of our Pacific members can be
seen as a kaitiaki obligation.
• How can we do this? To answer this question we have to understand what it is that impedes
and encourages wellbeing and growth. We also have to take stock of our resources e.g. time
and constraints and take advantage of any cross-overs. What are some of the impediments?
Action point 3.2:
25Potential tools and tactics that can be used to fulfil this principle include a mix of the following:
• Workplace essentials information brochures and booklets to be made available
• An education package combining seminar work with hands-on-coaching—covering cultural
awareness and leadership.
Action point 3.3:
• Strengthening the relationship with Ngakaituhono would be advantageous. We can learn
from them as they can from us. Working in partnership will make us more effective. How can
this be achieved? Perhaps, a hui/fono set-up for this purpose and an MOU declaring and
clarifying expectations—around this partnership would be beneficial.
Action point 4.1:
• What Pacific models of health can PSA Pasefika adapt to that that will provide the mechanism
to promote a healthy, safe and well-being culture for Pacific workers in the workplace?
Action point 5.1:Some key questions:
• How can we elaborate on what wairuatanga means, in a Pacific context?
• How does wairuatanga relate or interact with cultural behaviour?
• What are our own Pacific words, notions and practices around wairuatanga?
Action point 5.2:Retaining Pacific Languages
• How can we allow the space for members to speak in their native languages but also looking
into how the PSA Pasefika Network can support a campaign or create a Strategy on how to
retain and maintain our Pacific Languages within the regions or main centres of New Zealand?
Action point 5.3: Having Regular Fono – By having regular fono for us to talk as members of the
PSA as well as engaging with our Pacific Communities to raise visibility around the issues which
affect our Pacific People will assist us as a Network to create/amend strategies we may have in
place currently.
Action point 5.4: Following our processes – As a Network we need to create processes which allows
for sustainability and capability to be built in the various regions which contribute to the wider
picture of our network.
Action point 6.1: Career Development. How can we achieve this?
Connecting with our de jure (legal) leaders would be a good start. The further up the ladder the
leader is, the more disconnected that leader is likely to be, potentially. It would be advisable to
remind these Pacific leaders, to connect with their roots—periodically and often.
Action point 7.1:
In a PSA Pasefika context and as a committee we see our family as consisting of all the Pacific
members. Key questions:
• How can we connect and strengthen our ‘family’ ties?
• How can we as a family stand united against discrimination and other shared barriers?
26Action point 8.1:
As PSA Pasefika reps, we have to set an example through our conduct, practices and work we do.
We have to be seen as and accepted as leaders. The work we do has to be visible and the Pacific
members have to be sold on our credibility, empathy and ability to be beneficial to them. The next
level of effectiveness has to do with achieving actual and measurable success on behalf of our
members. This requires:
• Developing and practicing procedures that measure effectiveness, internally (PSA committee
level) and eternally (work on behalf of Pacific members)
• Evidence that we are committed to being effective e.g. candid communication in meetings,
calling people out (including yourself) who aren’t up to scratch, relentlessly reviewing and
following up on results etc.
• Self Awareness & Education
Action point 8.2:
As PSA committee members, we lead the way so, we need to ask ourselves some questions:
• Are we knowledgeable enough about the work we do and do we have the skills?
• Do we practice self-awareness and deal with ourselves and with each other in a candid manner?
• Do our Pacific members know who we are and are they sold on our ability to add value?
• If any of the above are below standard—do we have a mechanism (and leadership) to bring
them up to par?
• Know the issues our Pacific peoples face and what is important to them;
• Prioritise the issues;
• Identify target audiences to influence change and needed resources.
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