Abstract
Kauora (Māori swimming) is a theory and praxis of swimming for Māori (Indigenous peoples of Aotearoa, New Zealand) that is based on the three key pou (pillars) of kaukau (swimming as play), kauhoe (swimming as providing) and kautiaki (swimming as protection), which contribute to the enhancement of whānau (family) health and well-being. Kauora was developed through this research in part as a response to Western framings of swimming, namely that the history of swimming (Means, 2020; Tsui, 2020), the terminology of swimming (Stallman, 2017) and the focus on water safety or water competence (Garrido et al., 2016; Button et al., 2017) do not adequately address understandings and practices of swimming from an Indigenous, and specifically a Māori worldview (Phillips, 2020). More so, kauora was created as a transformational, whānau derived theory and praxis that addresses the need for a Māori understanding of swimming that aims to uplift whānau health and well-being and be beneficial for the wider iwi (tribe) Māori.
Drowning is one of the top ten causes of death worldwide (WHO, 2014). Last year, Māori accounted for 31% of all drownings in Aotearoa, New Zealand despite only making up 17.1% of the population (Statistics New Zealand, 2021; Water Safety New Zealand, 2021). The 2021 Māori drowning toll was slightly higher than 2020, and 43% higher than the five-year average, recording the highest number of Māori drownings since 2001 (Water Safety New Zealand, 2021). Most of these drownings for Māori occurred while swimming (Water Safety New Zealand, 2021). This research was conducted under the umbrella of a wider New Zealand Health Research Council (HRC) study named Tangaroa Ara Rau: Māori Water Safety Programme for Whānau, which is a large-scale study trying to address some of these issues. The HRC, and this PhD builds upon lead HRC investigator, and my supervisor, Dr Chanel Phillips’ (2018) model for Māori water safety named Wai Puna. Wai Puna aims to tackle Māori drowning rates by strengthening our connection to water and uplifting hauora (Māori health and well-being) through whakapapa (genealogy), mātauranga (Māori knowledge) and tikanga (protocol). This research extended the Wai Puna model, and focused on Māori swimming (Haimona, 2007; Haimona & Takurua, 2007; Phillips, 2018) and the wider benefits of swimming as transformative praxis for whānau health and well-being.
The aims of this research were to understand how whānau practice and perceive swimming and its contribution to whānau health and well-being; and to create a swimming initiative that satisfies the needs of our whānau and wider iwi Māori. This was explored through three key research questions: (1) how do whānau practice and perceive swimming and what contributions does it have in whānau health and well-being? (2) How have Western understandings and applications of swimming affected the importance of swimming in Māori whānau and communities? (3) How can we apply whānau understandings of swimming to better enhance whānau engagement with water, and therefore whānau health and well-being?
The methodological frameworks used for this research were Kaupapa Māori Theory and Praxis, and pūrākau (story) (Lee, 2009; G Smith, 1997). Ngā mātāpono o Raukawa (Raukawa values) were used as an extension of Kaupapa Māori Theory to centre this research from a Raukawa, and Ōtaki perspective, which are my ancestral homelands and waterways, to directly inform whānau health and well-being. I used the principles of Kaupapa Māori Theory in Praxis to create transformative change (G Smith, 2017). There were three methods I used. Firstly, pūrākau as a method. I examined ancestral pūrākau, historical pūrākau, modern day pūrākau and future pūrākau. I analysed pūrākau for kura huna (important messages) to inform the inductive and deductive themes. Secondly, I undertook kōrerorero (interview) and a survey with whānau. Whānau were grouped in three ways: Ōtaki whānau, Ōtaki whānau tamariki (children) and Karitāne whānau. I analysed this data for inductive themes and applied deductively ngā mātāpono o Raukawa. Thirdly, I developed the praxis element of kauora, called kura kauora (Māori swimming school). This involved kura kauora sessions specific to each pou of kauora with Ōtaki whānau tamariki.
There were two main findings of this research, kauora as a theory and praxis of swimming for Māori; and kura kauora, a Māori swimming initiative. Kauora means to bring to life swimming through the lens of our ancestors so that we are connected to whānau, past, present and future. Kauora comprises of three key pou that include kaukau, kauhoe and kautiaki. Each of these pou contribute to enhancing whānau health and well-being through the mātāpono (values) that are embedded within. Kaukau is about connecting to whakapapa through play, bathing, healing and exploration. Kaukau is informed by the mātāpono of whakapapa, whanaungatanga (relationships), wairuatanga (spirituality) and ūkaipōtanga (source of sustenance). Kauhoe is embedded in mātauranga and describes swimming as providing, and its function in kai (food) gathering practices. Kauhoe is informed by the mātāpono of te reo Māori (Māori language), manaakitanga (kindness) and pūkengatanga (skill). Kautiaki considers swimming as tikanga when engaging in the water space and is informed by the mātāpono of rangatiratanga (chieftainship), kotahitanga (togetherness) and kaitiakitanga (protection). Through each of these pou of swimming, whānau health and well-being will be enhanced.
Kauora was then put into practice through the kura kauora initiative, the second main finding of this research. Kura kauora is the transformative praxis of kauora and the three key pou of kaukau, kauhoe and kautiaki. Kura kauora was distinguished into three key sessions: kaukau, kauhoe and kautiaki. Within the kaukau sessions, the mātāpono of whakapapa, ūkaipōtanga, whanaungatanga and wairuatanga were applied. In the kauhoe sessions, the inductive theme of mātauranga was significant alongside the implementation of te reo Māori, manaakitanga, and pūkengatanga. The final session described is based on kautiaki where the inductive theme of tikanga was utilised alongside the mātāpono of rangatiratanga, kotahitanga and kaitiakitanga. These two main findings are transformative outcomes for Māori whānau in alignment with Kaupapa Māori Theory and ngā mātāpono o Raukawa.
This research addresses the need to have a Māori understanding of swimming that aims to uplift whānau health and well-being and be beneficial for the wider iwi Māori. The implications for this research will be beneficial on a community, national and international level. Drowning is one of the top ten causes of death worldwide (WHO, 2014), therefore this study will contribute to research and applications of swimming that demonstrates best practice for Māori and identifies new drowning prevention measures. Although this research is whānau based, it has the implications to benefit the wider iwi Māori and indigenous peoples worldwide. This research will contribute to Water Safety New Zealand’s goal of zero drownings in Aotearoa (Water Safety New Zealand, 2021). He kura tangata, he kura kauora, he oranga mō te whānau.