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Trust and skills development are building blocks of youth agency and leadership identities. This is why these facets are at the heart of the practice focused on improving mana. Many youth development programs strive to achieve results in these areas by creating adventures, life skills, community services, arts and tutoring activities. The evaluations we audited (and, in some cases, conducted) show that the vast majority of young people in the study report gains in areas of competence and trust (Chapman, Deane, Harré, Courtney and Moore., 2017; Deane, Moore, Gillham, Brown, 2015; Deane, Harré, Moore, Courtney, 2017; Duke of Edinburgh, 2018; Fay, 2016; Furness et al., 2017; Hayhurst et al., 2015; Heke, 2005; Hunter et al., 2013; Noonan, Taurus, Farruggia, 2012; Rodney Economic Development Trust, 2008; Turner – Schroder, 2014, 2017; Turner, Schroder, McKay, 2014; Walls, Deane, O`Connor, 2016; William Pike Award, 2018; YWCA Auckland, 2015). Some studies show that these are positive developmental experiences (Deane-Harré, 2014; Deane et al., 2017; Dutton, 2014; Fay, 2016; Turner and Schroder, 2015; YWCA Auckland, 2015), while other studies suggest mixed perceptions (Chapman et al., 2017; MacDonald, Bourke, Berg, Burgon 2015). Smith et al.s (2002) The youth study of young people in New Zealand showed that at the turn of the century, one thing was clear: young people did not feel listened to and their voices were silenced when it came to political and practical choices that directly affected them. Nevertheless, they expressed their freedom of choice through resistance and the development of their own strategies to support each other through hard-working experiences. Kerekere (2017a) claims that colonization has put the voice of children and adolescents out of the way at the same time as the attempt to subjug women. Therefore, young people who are in their own truth are, in their own mana, an act of decolonization. The project includes the following partners and is underpinned by a mana improvement agreement that places the principle of management at the heart of a living relationship: healing-focused practices do not concern the treatment or pathologization of Whanau. This is not a diagnosis or professional judgment. It`s a somewhat evasive, relational approach – to take lightly our practice of social work. Chairman of the Committee on the Environment, Health, Environment, Health, Health, Environment, Health, Health, Environment, Environment , environment, environment, health I remember a particular Whanau, known to the social services of a certain commune for its excessive use of food parcels.
They had started getting a name for themselves for the food bank towers. What was not known was that this Wh`nau regularly fed hungry children from his neighbourhood, who brought their own children home, because even though this wh`nau had very little, it had no effect on his innate need for manaakir of hungry tamariki. By knowing what happened with this Wh`nau, they could legitimately access the kai for these Tamariki and not feel dissatisfied simply because they saw the need to feed these children. Mana improvement is sometimes just on the connection of points, so we don`t need to feel to porer some of the resources we have, or that we have done the "major" intervention as a social worker, but that by the ability to connect with our whnau, we understand that it is increasingly known about history as what is sometimes known by the eye looking at all social work.