Lindsay Poutama

Lindsay Poutama provides a framework for the concentric circles of protection to contextualise Māori values within the organisation.  

Ka eke te wiwi, ka eke te wawa, ka eke te papara hu ai.
The outer palisade is assailed, the inner palisade is entered and we arrive at the inner sanctum.

Many years ago I was involved in training diplomatic security personnel in anti-terrorist facility security and route analysis and one of the key elements was ‘concentric circles of security. You may well ask what haka peru peru and concentric circles of security has to do with an organisation such as Hāpai Te Hauora. It is also influenced by The Art of War by Sun Tzu who became famous for his understanding of risk and risk management, his most well-known law being:

  • If you know the enemy and know yourself, you need not fear the result of a hundred battles.              
  • If you know yourself but not the enemy, for every victory gained you will also suffer a defeat.            
  • If you know neither the enemy nor yourself, you will succumb in every battle.’

Ka eke te wiwi (the outer palisade).
This consists of the visible elements of security, guards, gates, cameras, barriers etc. This is the same for Hāpai, it is what the public perceives Hāpai to be based on their initial interaction with them, from vehicles, images, online presence, media perception and everything that has influenced their reason for being at the entrance to the organisation.

Ka eke te wawa (the inner palisade)
These are the non-visible things that others do not see but are delivered by people they are the organisational processes and the activities that support Hāpai to achieve.

People are at the base, they ground the kaupapa, they become the enactors to the processes and activities, they ensure that the values and tikanga are embedded in all thinking and the accountability element confirms efficacy and the type of accountability depends on what sits at the heart of the organisation.

Processes, are key areas of connection between the kaupapa and activities, they ensure that the correct processes are engaged to support the kaupapa, informed by tikanga and supported by the values embedded in the institution's framework

Activities, should be driven by the right people, using the right processes that ensure that the outputs of the kaupapa are done in such a way that there is a positive organisational outcome as well as a culturally, spiritually, and physically safe outcome.

Communication is clear and concise with transparent messages and messaging is critical. Sometimes the messenger is just as important as the message. Communication is the thread that weaves together every element.

Ka eke te papara hu ai (the inner sanctum)
Everything listed above supports the inner sanctum ‘the kaupapa’ which is Hāpai Te Hauora. The tikanga, values and accountability all serve this purpose. The accountability language determines how the kaupapa is delivered and achieved. Whatever sits in the space occupied by the kaupapa means that everything becomes subservient to its accountability, values and tikanga structure.

Tikanga is based on best practice examples that have served our whānau, hapū, Iwi to ensure that people, processes and activities are done in a culturally safe manner.

Values underpin ‘the what’ and how decisions are made. To create a change culture within an institutional reality requires a shared collective vision and values.

Accountability. In all realms of “te ao māori’ there are layers of accountability and Hāpai is no different. The level of accountability in this instance is to the kaupapa first. All planning and reporting of milestones and KPI’s should report on how the values have influenced and then been implemented into the kaupapa ‘ma pango, ma whero, ka oti ai te mahi’.
 

communication-diagram