Abstract
Hauora as defined by Māori means health or well-being, with an emphasis on the holistic and inseparable dimensions of health. The concept of Hauora is fundamental to the development and well-being of Māori people. However, little is known about how tamariki Māori (Māori children) conceptualise Hauora. The overall goal of this research was to explore how tamariki understand Hauora. The specific objectives were to explore: 1) how tamariki understand Hauora and, 2) factors they identify as promoting a healthy lifestyle. In this qualitative research, Kaupapa Māori research principles were applied and a photo-elicitation method was taken with eight tamariki. The research was conducted in Ōtaki, a small Māori community in the North Island. Four boys and four girls between 10-12 years of age who identified as Māori participated in the project. The tamariki were asked to take photographs of anything they thought depicted Hauora during a week and were then interviewed individually about how they conceptualised Hauora. Interpretative Phenomenological Analysis (IPA) was used to analyse the data. The transcripts were read repeatedly to find common themes through a systematic interpretative process of extracting key quotes and identifying commonalities and differences within and between transcripts.
Three themes about Hauora were evident in the participants’ kōrero and photographs. The first theme, the healthy environment, acknowledges a connection with the environment. Photographs of rākau (trees) and compost bins helped illustrate that the environment is essential for survival and needs to be healthy. The second theme refers to things that are good for us. The tamariki identified a range of activities that are important to ‘do’. These activities included eating healthy kai, staying fit, having fun, making others happy, and letting go of the wairua. The third theme, whānau health, acknowledges the role whānau play in Hauora. The tamariki spoke about the importance of having fun with your whānau, having responsibilities, life lessons, and culture and religion. Together the three themes demonstrate a broad and holistic understanding of Hauora. Two models, the hour-glass model and the koru model, have been presented as a visual representation of Hauora from a tamariki perspective. Neither model is “more correct” but both endeavour to promote and recognise western and Māori knowledge. Both models highlight the connection between the environment, individuals and whānau and their importance for Hauora.
These findings have been disseminated in a whānau hui (community meeting) where the tamariki presented their photographs. Future health initiatives could seek input from tamariki in terms of what aspects of Hauora they include, particularly those identified in this thesis (e.g., the healthy environment, things that are good for us, and whānau health). A key implication of this mahi is the timely reminder about the importance of Hauora for tamariki. The mahi has encouraged tamariki and their whānau to explore their understanding of Hauora and identify things within their whānau and community that promote Hauora.