JCPSLP Vol 19 No 1 2017

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JCPSLP Volume 19, Number 1 2017 11
another child whose SLP, who did not speak te reo herself,
incorporated te reo Ma- ori in therapy and the child had a
beneficial therapy experience (Faithfull, 2015).
So how does an SLP deliver therapy that is decolonising
and transformative when they do not speak te reo Ma- ori
and there are few New Zealand-specific resources? As
for any client whose language the SLP does not speak,
the use of appropriate interpreters is paramount. It is
important to consider that it may not just be words that
need to be interpreted but Ma- ori concepts (McLellan et
al., 2014). One way of making sure that resources are
suitable is to use age-appropriate resources from the
client’s own wha- nau and community, for example, local
newspapers, magazines, books, photos, stories, games,
or toys. Because they come from the community they will
be relevant to the community. At times it will be necessary
to undertake formal assessment, although the value of this
is questionable if the assessment was not designed for,
or normed on, a Ma- ori, or even New Zealand, population.
In these circumstances it would be wise to discuss the
assessment with Ma- ori colleagues in advance and seek
their advice about any items that might cause confusion or
offence. Then decide whether these items can be removed
from the assessment or need to remain. The SLP can
then thoroughly prepare the client and wha- nau for what to
expect from the assessment and debrief with them after it
has been completed.
Decolonising therapy is also about creating the right
atmosphere for therapeutic engagement. Parents and
teachers interviewed by Faithfull (2015) reported a situation
where the SLP was repeatedly invited to come to the
ko- hanga reo, the setting in which the child would have
been most comfortable, but the SLP continued to push for
home visits, to the detriment of the therapeutic relationship.
While it can be difficult to create the right atmosphere in
a hospital or clinic setting, the environment has an impact
on the transformative potential for the therapy (McLellan et
al., 2014). SLPs, managers, and funders need to consider
where the client is most comfortable ahead of where policy
dictates that therapy can take place. Even if the therapy
location is inflexible, there are small ways in which people
can be made to feel more at home, such as the artwork
that is on the walls, the cleanliness of the environment and
the provision of water, tea, and coffee.
The decolonisation and transformation emphasised in
kaupapa Ma- ori research is not only for the good of the
individual but the good of the whole community. While
speech-language pathology strives to be client-centred,
we must also consider not just being transformative for
individuals and wha- nau but for communities. What do
overall patterns of Ma- ori health and education tell us?
Who is missing out on therapy? Who has been discharged
because they “DNA’d” too many times? Who has shifted
house so many times that we have lost track of them?
We cannot say that our service is decolonising and
transformative if it does well for the families we see for
therapy but fails to deliver for others.
Qualitative researchers listen to
people’s stories
The final research element to guide clinical practice is not
from kaupapa Ma- ori research per se, but from qualitative
research. Qualitative research often investigates people’s
experiences of a health condition or a health/education
provider. Following the example of qualitative research,
clinicians will be equipped to provide a better service for
with American words”. There are very few New Zealand-
specific therapy assessments and resources, no Ma- ori-
specific resources for adults, and many challenges involved
in making them (Brewer, McCann, & Harwood, 2016).
We are largely reliant on imports from the US and Britain.
Therapists tend to use these with acknowledgement of their
limitations, but possibly without sufficient thought to the
impact they might have on the client.
Tawhai’s experience did not stop with the use of
“American books”. He described a system that was
colonising and, sadly, he placed some of the blame on
himself, saying “I s’pose I was asking them the wrong
questions of them I s’pose, I don’t know. Because it wasn’t
helping, it was a Pa- keha- [non-Ma- ori] system and it wasn’t
working on me, it wasn’t working”.
Similarly, regardless of whether an SLP speaks te reo
Ma- ori, their attitude towards the language can be colonising
or decolonising and result in therapy that is transformative
or not. McLellan et al., (2014) reported the experiences
of a woman with aphasia whose SLP, who did not speak
te reo Ma- ori, did not recognise when she was correctly
using te reo Ma- ori to answer questions. This contributed
to a poor therapeutic relationship and the woman resisting
therapy. Parents and teachers in a ko- hanga reo (Ma- ori
immersion preschool) reported an SLP assessing a child
only in English when his first, and strongest, language was
te reo Ma- ori. They contrasted this with the experiences of
Glossary
he kanohi kitea the seen face
kaitakawaenga mediator, arbitrator
kanohi ki te kanohi face to face
kaupapa Ma- ori Ma- ori ideology
kura kaupapa Ma- ori Ma- ori immersion primary
school
Ma- ori the indigenous peoples of
New Zealand
marae traditional meeting place
ma- tauranga Ma- ori Ma- orii knowledge
Nga- Pou Mana Ma- ori Allied Health
Professionals of Aotearoa
Pa- keha- non-Ma- orii, usually used
to refer to New Zealand
Europeans
Te ORA Te Ohu Rata o Aotearoa –
Ma- ori Medical Practitioners
Association
te reo Ma- ori, te reo the Ma- ori language
Te Wa- nanga o Aotearoa a Ma- ori university
wha- nau (extended) family
Wha- nau Ora Healthy family. The New
Zealand government’s
current approach to
education, health and social
service delivery