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The purpose of this essay is to compare my worldview to another worldview. Firstly, I will talk about my worldview and what I have perceived from my ancestor (tupuna). Secondly, discussion of my value, attitude, and beliefs. Also comparing it to Tokelau whakatauki (tradition) saying. Furthermore, I will discuss how the two worldviews reflect the work of Bronfenbrenner’s ecological systems theory and Pohatu’s ‘Te Tuakiritanga’. Lastly, a conclusion will be given, in this mahi tuhituhi.
Growing up in Tokelau, my worldview has been formed and expanded over the growth of my lifetime and many influences. The two components that help to form my worldview are human nature and my faith in God. Being surrounded by nuns and priests in my kainga and the village, the karakia (prayer) is the start and end of the day and rosary recites three times a day. I believe there is a God and he is the creator of everything that exist.
My belief in God helped guide my way through obstacles that were stopping me from where I am today. My tupuna (grandma) taught me many values and beliefs in her life and that has passed down to me. I was taught that the most delicious meals are usually from deprived. My tupuna told me to be grateful of everything that is offered to me.
To me I believe that humans have something good or special about them, but when they do wrong, that changes their whole personality. Justice should be served to both innocent and crime.
My values are religion, education and culture, these values help shape the way I live my life, in a way it benefits me and those around me. Family is my main value in my life, very importantly is education, my family has shown me how important education is, and success comes from education.
‘Uhu kite tui, nanunanu ai, taliga e fakalogo mai’ (Go sit with the elderly, hear, and observe the conversation). This whakatauki (proverb) is a traditional Tokelau saying, it is a popular saying which is used in Tokelau by the elderly when they are gathering the community or the whole village to come together and acknowledge what the elderly had to say. Pohatu mentioned te tuhonohonotanga (interconnectedness), the rongo (intuitive knowing), tipuna and mokopuna korekore (talking and discussing). Hofstede et al. (1990) state that organizational culture is a manifestation of shared perceptions of daily practices, which are founded on a core value system. Children, family bond with the elderly lomatūtūa (old ladies) or toeaina (old men) and learn about historical myths and legends, also learned everything like carving, weaving, genealogy and family tree. Also learning traditional recipes and learning the language. But mostly, how to respect others in the Tokelau ways. We should listen and acknowledge the wisdom of the elders. Acknowledge our whakapapa before they pass on (M. Pauwhare, personal communication, September 12, 2017).
From the Tokelau whakatauki, I compare my worldview to the Maori worldview with knowledge passing down from generations to generation. There are similarities of culture values in Tokelau and Maori, for example they both want to uphold and kaitiaki their language, identifying of whakapapa. In attitude we must respect our elderly and be mindful of other cultures beliefs and tikanga. From the tradition Tokelau proverb there is sharing of knowledge, words come from the heart and to hold on to taonga tuku ifo (passing down) keen to learn and co-operative. Schwartz (1992) states, it is important to understand the concept of culture and how it influences the young and next generation.
Tipuna/kuia would teach these to their tamariki/mokopuna to respect and acknowledge Māori values and beliefs, e.g., marae protocols, Māori ceremonies, understanding concepts of tribal or hapu, whakawhanaugatanga (engaging relationships), learning te reo (Māori language). Pohatu (2004) states that the culture purpose and obligations is constructed into four cultural cornerstones:
Both worldviews have kai-tiakitaga, by looking at ‘Te Tuakiritanga’ from Pohatu (2004), te pupuri (to hold) on to my culture integrity given from my tupuna (ancestors), kupu (words) was puaki (spill) to me, to arataki (guide) and navigate me in everyday life. From Bronfenbrenner there are hegemony in life surrounding a child the diagram model gave me a better understanding of how the principles applied to a child, in the kainga and the community. In the microsystem circle and moving out ward to the social and culture values. The diagram of Bronfenbrenner gave me lenses how I observe my own tamariki what they like in the house, and out in the community. The work of Pohatu sits well to Bronfenbrenner's ecological theory, the principles help tautoko (support) the child. It helps the individual in which ever obstacles in with whanau.
In conclusion, writing about my worldview was defined my upbringing, flourish of compassion and grateful to be bought up by a wonderful family. I look at value and beliefs and how it affects my attitude to my surroundings. A positive attitude leads to happiness and to always look at the bright sides of life, always look for solutions and not giving up, I realized how vital it is in social services. The Pohatu framework enhance my knowledge at how I look in every angle of a child life, because children are vulnerable. The guiding principles gave a me better understanding how I engaged with whanau and the community. Looking at the Pakeha and indigenous framework are totally different worldviews, but I believe it does not matter regardless of ethnicities, there is no wrong. Overall, the indigenous principles knowledge from Pohatu, enrich my basket of knowledge in every aspect of life.
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