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Kupu Whakataki
E here mai ana mai i ngä kaupapa rangahau, e toru rawa
ngä ratonga kaupapa rangahau hauora. Koia te pütake
o tënei pepa he whakaatu pëhea ai te whakauru atu i a
täua tikanga, ahurea a te Mäori ki roto i ënei tuarä, ëngari
kia manaaki, kia whakamanatia mai e aua momo rätonga
ä täua tikanga. He maha tonu ngä pütake kaupapa ka
whakaaratia mai i roto i tä te iwi whakahaere i roto i
tënei kaupapa rangahau, hängai ki ngä whakahaere a te
ümanga me ana kaimahi, te taurite o te wähi mahi, me te
taha wairua whakatau o te wähi mahi. E kiia ana ko ngä
hautütanga ahurea, tikanga he huarahi tika hei tänga
tangata whakaputa i ngä kaupapa mahi. Ko aua tikanga
anei: mana tangata, taonga tuku iho, hono tätai, ä, ki te
whakatöputia mai aua tikanga katoa me öna here, koia te
taumata tuarä mä te iwi, mä te Mäori hoki.

Abstract
A distinguishing characteristic of many Mäori and tribal
organisations is recourse to uniquely Mäori frameworks
as a philosophical basis for service delivery. In discussing
substantive workspaces and relevant services for Mäori,
this paper draws from a qualitative study of three tribal
service providers of health and social services. It is argued
that the unique cultural frameworks which characterise
these tribal organisations offer a philosophical basis for
service delivery. Based on a series of indepth interviews
with the kaimahi and management of the three providers,
what follows is a discursive analysis of four types of
conceptual frameworks that emerged and categorised as
mana tangata, taonga tuku iho, hono tatai and ngä kaupapa.
Taken together these frameworks form a cultural paradigm
for Mäori/ iwi provision (Tomlins Jahnke, 2005).