 Žauniai ni ōk tita lu, timaitva flickuri atu maidua, tika te parada ک hapo bloga adeptuu. Uri i uri pelikuszi meinbeお rai, kirito meha maidata idartuaளu whanau te dim Maidata youth saut cosima Give another slide please. Thank you. So as Barry said, in New Zealand Our indigenous people had our own ways of viewing wellness and well-being. We call it that aura. Traditionally, if a violation occurred of some kind We had our own practices, Shaho 15 O 제one Our own way of restoring the healing, restoring the relationship. Often, in our justice system individuals engage in the restorative process. One of the things for our iwi or our tribe is that when a violation occurs of any kind, you have violated not only myself as an individual, but you've violated my whole family and often our tribe. So when we're thinking about the restoration of that, it is a collective restoration so that the restoration process may include all of those who've been affected, our extended family, social structure, our network. Like many of the Indigenous people in different countries, Māori are highly over-represented in the child welfare system and the youth justice system. We have 64% of the total children in care in New Zealand are Māori, of Māori descent. We have more than that who are engaged in the youth justice system. So our systems really need to think about how we're doing something differently. So for many years I've worked with our people in community and tribal work. I've just recently chosen to step inside of the statutory space to help think about what it is that we might try. We might try and achieve what our vision is for the state and their work with Māori children and young people. Many, many good people have tried before me. It's a daunting task. So how do we transform these disparities? How do we achieve and create a paradigm shift for our people? How do you take a role in achieving a paradigm shift, creating change and transformation for Indigenous children and families? Some of the questions that we've been grappling with. So restoration for Indigenous peoples is not only about addressing and healing the violation that has occurred. It is also about restoration of traditional values and beliefs because inside our values and beliefs are protective behaviours. Are the ways of keeping our children and our families safe. So in New Zealand, many of our Māori children and families have been disconnected from our traditional values and beliefs. They've been physically disconnected from land and physically disconnected from extended family support networks. So part of the restoration process is around helping them to re-establish their connection back to values and beliefs because inside of that sits the protection. Inside of that sits the practices within our families that will help to achieve safety for our children. So not only do we try and work with the violation that has occurred, whether it's been a burglary or whether it has been a sexual violation, we're actually also looking at how do we help to heal and restore the intergenerational systemic violence that those families and children have suffered. So there's many examples in New Zealand and as many of you will know, the family group conferencing process began out of one of our Māori traditional practices. The family group conferencing process has been in New Zealand since 1989 formally inside the system. Prior to that, it was one of our informal processes and practices that we used as Māori people. Many of our families who have that knowledge still use that process informally. The process was then taken inside of legislation and is now used in peer and protection and youth justice work throughout the country. Because we've been doing it for quite a long time now, it has worked really well, but what has happened over time is that it is working really well in the youth justice system and that it has helped to decrease the numbers of children within the youth justice system. However, it hasn't decreased the number of Māori children. So Māori children engaged inside the youth justice system are still rising. So there's some thinking for us to do about what is it that we need to do around the innovation and the work and the practices of family group conferencing. To ensure that it's meeting the needs and improving the outcomes of Māori indigenous children. Another example is our rangatahi courts. So rangatahi courts take place. You'll see there, there's a picture of one of our meeting houses. It's called a marae. Our rangatahi court occurs inside the marae. So what that does is it enables reconnection for our children and young people involved in the youth justice system to go through the protocols and practices, traditional protocols and practices inside the marae when they're going through the court process. So the other day I had a social worker call me. I'm based in Wellington, which is the capital of New Zealand. And she said, Moana, we've got a young man and he's going to rangatahi court. He's completely disconnected from his family and he wants to be able to say his pepeha. So the pepeha is how we connect ourselves, how we introduce ourselves. So he wanted to be able to introduce himself to the judge in our language, in the traditional way, but he had no idea about how to do that. And so he, she gave me his name. And like many cultures in our culture, he happened to be from my tribe. He knew that, that's why she'd rung me. And so I said, well, what's his last name? So she told me and it was a family that my family know in the North. It's a big family, so I was really surprised that he didn't have a connection to his language and culture. Anyway, I said to her, right, give him these three lines. So I gave her the first line said, this is my mountain. The second line said, this is my river. And the third line said, this is my tribe. So she did that and she wasn't an Indigenous social worker, by the way. So she was a non-Indigenous social worker, but she knew that this was a really important part of connecting this young man. So he learned his pepeha. He went in and he said his pepeha to the judge. The judge didn't realise at that time that this was the first time he had ever tried to do pepeha. So for this young man, that was a really big reconnection for him. And for those of us who are Māori and I've been lucky enough to be connected to my language and culture, but we are constantly increasing our connection. So I'm connected to three tribes, but we are always even myself finding new connections and increasing our way of attaching to the extended social structure. So this young man was really, really happy. He managed to be connected back to his family. We haven't found safe family members for him to live with yet, but the first step in that is the reconnection. So he's reconnected to people, reconnected to his culture and his language. So restoration happens in many, many ways, but for our Indigenous people, it does mean supporting to reconnect with values and beliefs because inside that drives behaviour. So kia ora kia kouta katoa. We all have a responsibility to improve outcomes for Indigenous children and children and family. What will you do?