We landscape architects are very lucky people. We get to work in some of the most spectacular landscapes in the country. We are also entrusted with the responsibility of shaping the natural and built environment to create functional, safe and sustainable spaces and matrices. Woven into our constitution is a code of conduct that binds us together, as a collective, to not only care and respect our landscape but each other as well. Our relationship with one another and our professionalism are critical to successful outcomes, not only for the landscape and our clients but also ourselves.

We are a reasonably rare breed. Our small profession punches above its weight in terms of community output. Our interactions together, irrespective of who our client is or who we ‘represent’ are enduring. This article will explore professional behaviours, our duty to each other, wellbeing, and respecting our differences, even if we disagree.

In a recent observation, we all cite our obligation under the Environment Court’s code of professional conduct in evidence we write, however, we don’t appear to acknowledge our own code of conduct. Our own NZILA code of conduct[1] entails commitment around ‘seeking to reconcile human needs in harmony with the natural environment and its systems’ and ‘providing the highest standard of professional service’; but it also highlights that a landscape architect should be ‘honest and fair in all dealings and communications’ and ‘act always in a manner which brings credit to the profession’.

Our code of conduct does not only apply to ‘evidence’ or the Environment Court but is expected of us across all aspects of our professional life. Different processes we are involved in, whether that be design review, peer review, workshops, or even expert conferencing require a level of professional rigor that well aligns with our code.  

In our modern world of constant communication, it is a timely reminder that it is often difficult to ‘switch off’. We can often work sporadically, throughout different times of the day and week. Our professional lives have shifted from the past. We are often in constant demand and the pressure of doing a good job, under tight deadlines, with limited budgets is ever-pressing.  And it is particularly during these times where we need to remember our professional duties, responsibilities, our courtesy and respect to one another.

Professional behaviour is, therefore, at the heart of how we think and act. Allied to this are the ideas of ‘integrity’; ‘respect’ and ‘accountability’. Like any professional body, our thoughts, words and actions can have a bearing on how we interact together, and how people outside of the profession, view us. While we may have strong personal beliefs, avoiding emotional bias or advocacy, maintaining objectivity, and treating our colleagues in a respectful way are fundamental to effective professional practice

As an example of the benefit of adopting a respectful approach, many of us will have had the privilege of attending a hui (or even Environment Court processes) on a marae.  Despite often quite divergent opinions, practising the tikanga of formally greeting each other in a respectful way,  acknowledging whakapapa and sharing korero and kai together, often means that we are able to work from a starting point of connection rather difference which results in an open and constructive discussion. While tikanga protocols may not be applied in all our dealings, kaupapa Māori, in particular manaakitanga, whanaungatanga, kaitiakitanga and wairuatanga can help inform us of our responsibilities and obligations when interacting with people and the environment[2].  Kaupapa are derived from mātauranga Māori and provide the concepts, principles and lore used by Māori in everyday life[3]. The brief descriptions of kaupapa given here barely scratch the surface of the knowledge tradition that has benefits for all.

Manaakitanga, for example, is an expression of care, hospitality, generosity and respect towards all people.  Admirable qualities consistent with this are the provision of an abundance of food, a place to rest, and a duty to speak kindly to people.

Whanaungatanga relates to our responsibility to nurture, our relationships to people and the whenua. Whanaungatanga denotes the fact that in Māori thinking, relationships are everything - relationships between people and families, between people and the physical world and between people and the spiritual world[4].

The ultimate goal of kaitiakitanga is to conserve and promote the health and wellbeing of the natural environment and sacred places, which in turn, by extension, protects and fosters the health and well-being of the people.

Wairuatanga is the spiritual dimension of Māori. Wairua (spirit) is the source of existence and being that permeates all aspects of our daily lives. It is reflected in the way Māori values are expressed within our living environments, it is interrelated to everything and speaks of holistic well-being, as a fundamental aspect of health and therefore vital to the well-being and identity of Māori[5].

Showing respect to our colleagues, our collective whanau in this crazy world will ensure that we, as landscape architects will collectively stand together, supporting one another and upholding not only our commitment to the landscape, but to one another.

[1]https://www.nzila.co.nz/media/uploads/2019_04/code_of_conduct_and_complaints_procedure2010.pdf 
[2] Sciascia, P, Ōnuku Rūnanga., Takapūneke Reserve Cultural Design Framework. draft
[3] Awatere, S., Harmsworth, G., Ngā Aroturukitanga tika mō ngā Kaitiaki: Summary review of mātauranga Māori frameworks, approaches, and culturally appropriate monitoring tools for management of mahinga kai. University of Waikato. 2014
[4] Sciascia, P, Ōnuku Rūnanga., Takapūneke Reserve Cultural Design Framework. draft
[5] www.imsb.maori.nz/maori-wellbeing-in-tamaki-makaurau/wairuatanga/