Final Arrangements Following Death: Maori Indigenous Decision Making and Tangi

Abstract

Death is a universal event. It will happen to all of us, yet how we respond to death is particular and influenced by our cultural worlds. This study offers an investigation of the idiographic, of how one woman responded to, and made arrangements to, mourn and bury her mother. Specifically, we explore how she and her whanau (family) under pressure of time and grief and in the absence of clear final wishes met to consider issues and make decisions about the situation they were confronted with. This case forms part of a much larger programme of research into Maori death rituals, change and adaption. Informing a scholarly audience unfamiliar with the Maori world requires a significant amount of contextual information. The case study is a powerful strategy to achieve this and one that draws readers into deep understanding (Willig, 2008). This case provides insight into the struggles of an indigenous fourth‐world people living within the heterogeneity of Aotearoa/New Zealand society; it demonstrates how values change across generations as people live their lives increasingly away from their ancestral homelands and how traditionally defined roles and responsibilities within the whanau (family) are challenged by members living away from each other. Copyright © 2012 John Wiley & Sons, Ltd.

ANZSN Renal Supportive Care Guidelines 2013

“…This world view acknowledges that death is an ever present part of life, perhaps in contrast to ‘Western’ culture which has been described as death denying . Both Ms Glavish and Nikora et al . describe the exposure to death at tangi (Māori funeral ceremonies) from childhood as an important learning process.…”

Cultural considerations when providing care to New Zealand Māori opting for conservative care

“…This world view acknowledges that death is an ever present part of life, perhaps in contrast to "Western" culture which has been described as death denying (5). Both Ms Glavish and Nikora et al (6) describe the exposure to death at tangi (Māori funeral ceremonies) from childhood as an important learning process. Despite this acknowledgement of death there is also the concept of "karanga aituā" or tempting fate and calling ones death forward by discussing it (6).…”

“…It is important for the health care professional to establish whether the patient feels comfortable discussing prognosis and end-of-life issues before embarking upon discussion but also to be aware that belief in karanga aituā may underlie reluctance. However, Nikora et al note that decision making after death is often easier for whānau when the deceased has previously made their wishes known (6) suggesting that in Māori society the wishes of the individual are used to inform whānau decision making, at least after death. To facilitate whānau involvement and support there needs to be enough warning that a discussion is planned for whānau to attend if possible.…”

“…When this is not achieved the whānau usually defer to more senior family members. Silence or withdrawal from the discussion often represents protest or dissent rather than agreement (6). It is usually appropriate to offer the opportunity for whānau to close a meeting with a karakia, particularly if they have chosen to open with one.…”

Regaining ownership and restoring belongingness: impact of family group conferences in coercive psychiatry

“…Belongingness and connectedness are important values in the Maori tradition and FGC aims to encourage these values (Connolly , Love , Nikora et al . ). The potential of FGC lies in the establishment of informal social networks which create mechanisms for effective problem‐solving.…”