Abstract
In 2019 a historic claim was lodged with the Waitangi Tribunal under the Health and Service Outcomes Kaupapa Enquiry. Two main findings emerged; firstly, Māori have the poorest outcomes of any ethnic group in New Zealand, and secondly, Māori have suffered persistent inequities within the New Zealand health system (Waitangi Tribunal 2019). This research project aimed to address these findings by developing an iwi (tribal) whānau (family) model of health and well-being.
The research question “can the underpinning tikanga and mātauranga of way-finding navigation transfer into whānau health context?” was informed by kaupapa Māori theory and methodology, research tools that assume tikanga Māori (customs, values), te reo Māori (language) and mātauranga Māori (knowledge, skills) are legitimate ways for Māori to conduct research with and for their own. Participants (individual and collectives) were deemed experts in their respective fields and included three master way-finding navigators, two waka and tikanga experts, one whānau collective who were experts in maramataka (Māori lunar calendar) and 12 whānau collectives.
The aka matua (vine upon which everything hangs) of the research was based on the five key components that align to connectedness: whakapapa (origins and layers), pūrākau (narratives and stories), way-finding (voyaging), the maramataka, and tikanga. These layers were each built into Te Tautarinui o Matariki modelled on the way-finding star compass that was developed alongside and used in whānau domains.
Te Tautarinui o Matariki reflects the origins of Māori health where subsequent layers of whakapapa – namely knowledge and meanings including the researcher’s own – were added. The model supports whānau whakamana (empowerment) and tino rangatiratanga (self-determination) enabling whānau to both individually and collectively self-identify and monitor their health needs. Moreover, the model provides a potential mechanism for whānau to foster their own solutions by providing culturally familial resources, knowledge and tools.
The main findings of this research highlighted that whānau consistently drew upon whakanoa (the state of transition) as a strategy for their health and well-being. Whakanoa (transition) examples ranged from large to small and included karakia (incantations), meals and coffee, water (ocean, river, pool or bath), exercise, waiata (music) and breathing. Strategies were used for different transitions, such as to start and finish their day, or to transition between work and home.
The maramataka also had a significant impact on whānau health and well-being, identifying patterns of highs and lows in the likes of mood, energy a food consumption. Whānau reported that observation of various cycles helped them to identify circumstances, behaviour and products that would either enhance or decrease their well-being.
Outcomes from the research confirmed that Māori continue to be disproportionally affected by the burden of disease as a result of systemic inequities. Access to tools that are whānau-inspired, culturally informed and easy obtainable can help greatly in examining and improving Māori whānau health outcomes.
Te Tautarinui o Matariki was mainly used in this piece of research to identify particular health and well-being patterns for whānau. Further research will help refine its use so whānau not only identify but also generate suitable and appropriate strategies that ultimately improve Māori whānau health and well-being outcomes.