Abstract
This research introduces Vꞌenua Ora, an innovative theoretical framework that redefines oraꞌanga (well-being) for vaꞌine Māori (women of Māori descent). It emphasises the interconnectedness between ꞌenua (ancestral land) and health, highlighting how this relationship contributes to the ongoing enhancement and sustainability of well-being. More so, Vꞌenua Ora organically evolved as a family derived theory that highlights the need for more explorative definitions of well-being. Rooted in a Māori worldview, Vꞌenua Ora is structured around four relational principles represented as rau (leaves): piriꞌanganao (intimate relationships), piriꞌāketa (firm relationships), piriꞌanga kōpūtangata (kin relationships), and piriꞌanga (relationships to others). These concepts offer a holistic understanding of well-being, connecting physical, cultural, and spiritual dimensions. The framework was developed in response to the absence of ꞌAvaiki Nui (Cook Islands) women’s perspectives on well-being histories in the literature, which has often focused on illness rather than on proactive health maintenance (Kühn & Rieger, 2017). Vꞌenua Ora advocates for a more culturally grounded approach to health—one that emphasises the importance of maintaining well-being through the ongoing interconnected relationships with land, ancestors, and community.
Traditional ꞌAvaiki Nui conceptions of health is expressed in the term oraꞌanga and refers to all things in a person’s life (Trlin et al., 1994). So, rather than centring solely on the pathology of illness, this framework prioritises a culturally grounded approach to well-being that emphasises the ongoing maintenance and enhancement of health through ꞌenua. Using a qualitative, grounded theory methodology, this study builds on Emma Powell’s (2021) work on ꞌakapapaꞌanga ꞌara tangata (genealogical practices) and explores how vaꞌine Māori understand oraꞌanga in relation to ꞌenua. Through four key research questions, this study explores (1) how vaꞌine tūpuna (female ancestors) used strategic unions to protect ancestral land and provide an on-going legacy; (2) how everyday land practices of vaꞌine Māori were connected to physical health articulated through memory; (3) how ancestral land facilitated intergenerational connection between tūpuna and mokopuna (descendants); and (4) what reconnection to ꞌenua as a method for healing means for vaꞌine Taripo oraꞌanga.
Thematic analysis revealed four foundational vaꞌine Māori philosophies, ꞌakapapaꞌanga (relational practices) mana (power), tapu (sacredness) and vaerua (spirit) central to the women’s well-being, underscoring the deep and reciprocal relationships they maintain with and to ꞌenua. The principles were not only critical to physical health through practices including physical labour and movement, but were also reinforced by spiritual and cultural identity, fostering resilience and a sense of empowerment through a positive mindset. This research highlights the significance of reconnecting with ancestral histories and practices as a vital means of sustaining and enhancing well-being. By engaging with and revitalising historical knowledge, participants emphasised the importance of maintaining continuity with ancestral ways of connection to ꞌenua and life as a form of resistance against colonial histories that have sought to disconnect them from their ꞌenua and disrupt ongoing traditional practices.
The development of Vꞌenua Ora contributes a new theoretical model that advocates for the (re)integration of ancestral land practices, traditional knowledge, and Māori worldviews as essential pathways to well-being. The findings highlight the need for culturally relevant health frameworks that place Indigenous histories and land connections at the centre of well-being. This research amplifies the voices of vaꞌine Māori, specifically vaꞌine Taripo challenging dominant health narratives, and offers a framework for policies that empower women to take control of their health in ways that reflect their cultural identities and histories. Reconnecting to ancestral knowledge and practices is not only a means of enhancing physical health but also a vital act of cultural reclamation, mana, sovereignty and most importantly self-autonomy.