In addition to the five threads which form the framework of the web itself, the koro - the pattern of the web - recognises the dynamic and organic nature of relationships.

The koru, the young fern frond, gradually opens out into a new life. It represents new life and growth, the growth and new life which are only attained when physical, mental and emotional, social and spiritual needs are met.

The archetypal pattern can be seen in the symbol of the koru - which is found throughout nature - and as the double helix, it is the shape of our DNA and the seed of life itself. Everything is constant movement - the seasons turn, the tides come in and go out, all is movement, a spiralling, each movement being a mirror image of the other.

The use of the spiral here also represents the fact that a paradigm shift - a change in a way of thinking - does not occur instantaneously, but is the result of a transformation, brought about by agents of change.

Transformation is change, and when change occurs

In the case of the research project, people who had been traditionally believed to be incapable of understanding certain concepts proved to be more than capable. However, in order for this to happen, there had to be a paradigm shift in their own self-perception.

This model, however, is one that can - and should - be applied to all of us. It can - and must - apply to persons with disabilities; to support workers; to parents, caregivers and whanau. They, too, must feel valued. This is a strong statement, but it is one that has been expressed with strength and passion by all participants and was particularly expressed during our research.

A paradigm shift is also required within the thinking of the wider society, who through perceiving in a certain way can actually limit the person.

The agent of change, in this case, is the principle of manaakitanga.

In the diagram, it can be seen that manaakitanga is represented by the line which supports the web itself. The frame of a web begins when the first thread is attached to a supporting structure. Without manaakitanga - valuing others and the contribution of others; without aroha - the giving of oneself, respect, generosity and hospitality, the web cannot remain firm.

Manaakitanga is a way of treating people in such a way that mana is enhanced - mana being the presence; aura; sense of self which each person has. Mana is easily destroyed. Observing manaakitanga means that each person is treated as having mana which is, at least, equal to ones own. Mana can be increased when the person is valued by others.

Sadly, the mana of many support workers and service users is diminished because there is no sense of personal self worth; or because the relationship between the service user and the support worker is not one where both parties are seen as equally valued and contributing on an equal basis. This ideal can only become a reality through a shift in attitudes and thinking on the part of some service providers. For Maori, the concept of manaakitanga is central. For all of us, it should become central.

Interpersonal and intrapersonal qualities which relate to caring for and helping others are prized, rather than devalued. Service to others is not a job, but a way of life.

Our sense of self is not a given, but depends on the groups to which we belong. The strands of the web spiral in, and spiral out again, always changing and dynamic, describing the nature of the groups with which we identify. When the person becomes a part of a wider group, then the benefits gained are experienced by the other groups of which the person is a member as the individual seeks to internalise the new knowledge and experiences.

It is whanaungatanga which includes the individual within the group, and makes him or her a contributing and vital member. It describes a living relationship which is not limited to one of support worker/client, or manager/support worker, which is exclusive rather than inclusive.

For example - a lot of the people within our focus groups expressed a desire to stay with their existing employment group, but they also wanted more money. One might argue that the reason that people found such satisfaction in remaining with a group which was not paid well was due, at least in part, to the fact that within that societal group/whanau they felt valued and safe.

For a person with a disability who has been isolated from actual family, the sense of belonging which comes from being part of a group is crucial. The group replaces family, but whereas ones position in the family gradually evolves over times, within the dynamics of the family, there may be no such evolution within the group. Within the family, there is always a sense of place and belonging, of tuurangawaewae, into which one is born and which strengthens with time. However, within a replacement family, such as a family/group which consists of people with intellectual disabilities, for example, the nucleus of the family is not always present. People are moved from home to home, and although there may be a group living within the home or workshop, there are clearly defined boundaries, such as management/support worker/client which are detrimental to that sense of belonging.

In actual fact, the place which people may identify as home - at least as the only home they know - may not contain anything which resembles a network of whanau support. What there can be, however, are three subgroups - management, staff, and clients - all searching for their place within the wider group.

There is a difference, of course, between membership of a group, and actual belonging. Belonging, as we have said, implies contribution, and a sense of ones own personal worth - the enhancing of the group through individual contribution. People within our focus groups initially felt that their contributions were of little worth. The team had been told that some people either could not or would not speak. Another was 'impossible to understand'. There was no relationship, no sense of whanaungatanga which had allowed the person to develop. In all these cases, however, the people began to speak up. One person went so far as to say that "Those people that love me, they understand me." Without aroha, there is nothing.

PAN's past research emphasised this. There was no division between researchers and participants. There was a group of people, valued equally, who had come together for a common purpose.

So what is exclusion? It is also a question of choice. Clearly, there is no sense of exclusion where the individual has no desire to become a member of a particular group. Exclusion only occurs where the individual chooses to belong to a particular group, and is prevented from doing so. The individual is denied access. Therefore, if the individual or minority group is unable to access the wider group, there is no inclusivity. It is left to the individual seeking entry to the group to try to break through the barriers. There needs to be a commonality, a bridge between the two, a shared focus, a shared interest. A bridge is never intended to be crossed in one direction, by one party. Inclusion is a two-way process.

Catering for the physical is so much more than simply addressing dietary needs, medication and exercise. If we are to adopt the ideas set out in this model, then we need to take the view of the person as a complete being. Leisure activities are crucial. Leisure, however, is so much more than simply engaging in an activity which does nothing to enhance or extend relationships; challenge the mind or allow spirituality to flourish.

Leisure is about choices. It is about engaging the mind and encouraging people to make choices which will contribute to their total wellness. It is maintaining the right to decide for oneself the type of activity which will preserve the dream; allow new relationships to be forged; develop new skills; and allow the person to become more conscious of his or her need in terms of developing as a person. It is not about preserving the status quo, it is about growth.

One of the important concerns which developed through dialogue with the focus groups was the issue of sexuality - how people perceived themselves and how they thought others perceived them and, most important, the need to be accepted as sexual beings.

Many people today have been wounded in terms of their sexuality. They are encouraged to hide the body; not to cry or show anger, to suppress feelings, including those of joy and love; sexuality is dirty.

Children learn about their bodies through exploration, touching, and in a healthy environment, they learn to accept their bodies. Through that learning, that sense of their physicality and the feelings which accompany the physical, they will develop a healthy attitude towards themselves and their sexuality.

People can receive restrictive, double messages about themselves and their natural behaviour which can force them into a world of scarcity, guilt and dishonesty.

From this, fears of abandonment; rejection; engulfment or entrapment can occur.

It can be countered by the opposite messages : It's OK, You're free to do as you wish, provided it harms no one else (social responsibility). You have choice. You are self responsible.

But it is also about giving, and feeling that what one has to give is worthy. If we view sex and sexuality as a gift, then there must be a perception that that gift of ourselves is worthy. This cannot happen if the individual is convinced of his/her lack of worth. To give under those conditions is to devalue oneself as a sexual being and a person who is worthy of love.

Sex is also about communication - sharing feelings of love, trust, empathy when there are no words to express these feelings.

It is also very important not to underestimate the power of touch - physical contact - which is usually non-sexual. Touch allows people to communicate in a way in which words cannot. It is far more difficult to be dishonest when touching, or hugging a person, than it is when using words. Touch transcends all languages, all cultures. But it is important not to invade personal space, or to impose touch on a person who is not quite ready for such an honest and open form of communication. Build up trust first, and be willing to share more of yourself when the other person is ready. Remember, too, that people may be unwilling to open up so much of themselves as physical contact demands, and accept that. All people are different, and trust may not come so easily to some as to others. Cultures may also demand a degree of physical restraint.

A plant, given warmth, food, light and care, and grown in conditions which suit it, will flourish and bloom. The same plant, given the same warmth, light and food, if planted in the wrong place, will struggle but never reach its full potential.

Therefore, creating the right place for people is of great importance. A sheltered workshop may provide a safe and stress-free environment, but it may not address the total needs of the person. There may not be intellectual stimulation; and there may not be sufficient real experiences to allow for learning to take place. Physical safety, of course, is important, but an inclusive, safe and interesting environment which is conducive to effective learning and teaching is of equal importance.

Safe in the sense that people are not afraid to be wrong, and are not afraid to say “I dont know - can you explain that again.” Safe to voice their ideas, hear their ideas repeated back to them, and validated, and providing a basis from which further discussion could arise.

The first step of the research was to create that safe environment which would encourage people to speak up. We began with a simple set of rules which were generated by the participants, and everyone contributed. So, a physical environment that is safe, engaging, allows access to materials and resources and encourages active participation is the ideal.

Creating a place to belong, a place to stand, however, is much more than simply creating a physical environment. Belonging is about being accepted, being part of the group, and knowing that one will be treated with respect and aroha.

The journey begins in a place which is familiar, the place where we are nurtured, and raised. It is generally our home, but may be as wide as a culture, a religion, or any societal group. It is the place of security.

Belonging is about coming home - to the place inside ourselves where we can find peace. Our lifes journey is about the quest for that place, and those feelings - tuurangawaewae - a place to belong.

Barriers to learning can be defined as anything which prevents or impedes someone from learning to their full capacity.

When such barriers are removed or addressed, learning can increase markedly.
When people are tired, or hungry or thirsty, naturally they dont learn so well. In the Focus Groups, we made sure that people were comfortable, and had access to food and drink.

But there are social, or learned barriers, which are common to a number of people. These include low self-esteem and lack of motivation.

. . . any physical disabilities of students (such as poor muscular control and lack of strength) as well as social or 'learnt' barriers such as low self esteem, lack of motivation, and lack of energy. Poor diet and lack of sleep were commonly cited as barriers to learning.

However, much of learning is experiential, and for people who have experienced little to which the intellect can relate, then emotions come into play.

Malaguzzi, 1996) argues that linguistic intelligence is generally the mode used to instruct or facilitate learning. However, awareness of other modalities is now increasing. For example, Goleman (1995) proposes that

He emphasises the importance of increasing the level of social and emotional competence in learners.

This was our strategy when working with focus groups, when it was important to disseminate information about situations which the participants had not experienced. The starting point was about the emotions, and through the emotions, tapping into memories. Everyone has experienced sadness, fear, happiness. The use of graphics, rather than photographs, engaged the emotion. People can identify with the little cartoon characters we used in developing our resources. The participants were able to look at these little characters, and talk about the way they might be feeling, and what might have happened to cause them to feel like that. If the emotion is the first step, then in the mind the next step is remembering the associated experience, and asking the question “What was it that made me feel like that?”

We found that drawings were more valuable than photographs. A photograph is a snapshot of someone else's life, and although we can experience it vicariously, it cannot be personalised. It will always remain someone else's life. A drawing can be fleshed out and given form, and adapted to the individual. From there, it can become a safe way of acting out hopes and fears.

Asking people to tell their individual stories is also part of the process. It was also interesting that one of the group, who had experienced the barrier of having English as a second language, began to communicate through drawings of her own. Dramatisation of a situation which includes the emotional reaction, for example through role play, is extremely effective in engaging the emotions and triggering memory. (Vedeler, 1997)

. . . is about critical - and creative thinking, and about finding different ways to communicate. It is about exploration and experimentation, finding different learning styles and intelligences, playing games, taking part in role plays, using music and rhythm. Music and rhythm are about seeing relationships and patterns, problem solving, and working with what is known to give a framework and a method of exploring and understanding what is not known.

Durie (1997) recognises the importance of multiple learning styles in his vision for Maori education.

Most important, it is about finding out how we learn, and we can only learn effectively in a safe environment where we are supported by our whanau, and treated with manaakitanga.

This model is about empowerment, and relationships. The relationship we have with ourselves, and the relationships we have with others. It is about the right of all people to be treated with respect, and to be given aroha. It is about the right to give, and the right to receive, and the ability of all people to contribute to the world.

A few weeks after the research had ended, one of the participants announced that he was going to fundraise for the people who had been victims of the tsunami. He had already donated some of his meagre earnings through the bank. This person has now linked with others in the Focus Group, and together they are arranging fundraising activities. They now see themselves as part of a wider family, and the web extends further.

The web is about the connectedness of all peoples. It recognises the centrality of the individual, and it recognises, also, that whenever we shake the web, its vibrations are felt everywhere. It recognises that people support one another, and that we cannot live in isolation. It recognises that we can lend our strength to others, and that everyone has gifts to share.

Goleman (1998) recognises this basic precept - that people desperately feel the need for connection, for empathy, for open communication.

When dealing with people - any people - and this model is about ALL people - the must be a stress on the valuing of self, acceptance of a range of abilities, concepts of aroha - love, caring and compassion; manaakitanga - hospitality and generosity; and mahi a ngakau - work of the heart. This last is perhaps the most important factor. Treat others as you would like to be treated. Work from the heart.

It is vital to remember that there are no shortcuts to the application of this model. Removing any element from it will destroy the balance completely, and render it ineffective. If the choice is made to apply it, it demands complete honesty in its application and the will to make it work. It is a model which can - and should - be applied to everyone, whether they are support staff, management, or service users.

"He aha te mea nui o te ao?
Maku e kii atu
He tangata, he tangata, he tangata"

"What is the greatest treasure on earth?
It is people, it is people, it is people."

References

Campbell, J. The Hero with a Thousand Faces. New Jersey: Princeton University Press. 1973 (1949).

Burkitt, I. Social Selves. Theories of the social formation of personality, London: Sage. 1991.

Huddleston, J. Perspectives, purposes, and brotherhood: A spiritual framework for a global society. In S. Bushrui, I. Ayman, & E. Laszlo, Transition to a global society (pp. 142-150). Oxford, England: Oneworld Publications Ltd. 1993.

Orbach, S. Towards Emotional Literacy. London: Virago Press. 1999.

Lyon, K. Mythology and Lewis Carroll. Presented at the 2nd International Lewis Carroll Conference. University of Rennes 2. October 2003.

Education Review Office. Addressing Barriers to Learning, Number 6, Winter 1996. Wellington: Govt Print

Goleman, D. Emotional intelligence: Why it can matter more than IQ. New York: Bantam. 1995.

Vygotsky, L. S. Transl. Kozulin, A. Thought and language. Cambridge, MA: MIT Press. 1986. (1934)

Vedeler, L. Dramatic play: A format for “literate” language? British Journal of Educational Psychology, 67(2),153-167. 1997.

Lyon, K. Diverse thinking styles of children: A pilot study. Wellington College of Education Journal. NZ: WCE. 1999.

Durie, A. (1997). Tirohanga o mua: Near horizons. In Tapine, V. and Waiti, D. (Eds). Visions for Maori education. Wellington: NZCER.

soeweb.syr.edu/thechp/!slwhatd.pdf. Downloaded 8 January 2005.

Goleman, D. Working with Emotional Intelligence. London: Bloomsbury Publishing. 1998.

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