Physical wellbeing of Māori

Wilson, Denise; Boulton, Amohia; Warbrick, Isaac

doi:10.4324/9781351051262-8

Cited by 4 publications

(6 citation statements)

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“…Benefits of intergenerational programmes and their ability as being effective in supporting change in health behaviours have been widely supported by research 29–31 . In Aotearoa New Zealand, mainstream healthcare services are primarily focused on the individual and are more concerned with the physical elements of health than with any other aspect 4 . Waka ama offers an alternative to these types of individualised programmes by emphasising the value of a whānau‐like environment and the myriad other dimensions of health, such as emotional and spiritual wellbeing, that contribute to overall wellbeing.…”

Section: Discussionmentioning

confidence: 99%

“…29 , 30 , 31 In Aotearoa New Zealand, mainstream healthcare services are primarily focused on the individual and are more concerned with the physical elements of health than with any other aspect. 4 Waka ama offers an alternative to these types of individualised programmes by emphasising the value of a whānau‐like environment and the myriad other dimensions of health, such as emotional and spiritual wellbeing, that contribute to overall wellbeing. Research demonstrates that programmes focused on cultural concepts of whānau and enhancing the collective good resonate more strongly with Māori than programmes emphasising individual accomplishment.…”

Section: Discussionmentioning

confidence: 99%

“…As is the case with other indigenous people worldwide, Māori are disproportionately affected by lifestyle‐related illnesses and continue to experience persistent health and social inequities when compared to others living in Aotearoa New Zealand. 3 , 4 Disparities in avoidable diseases between Māori and Pākehā (non‐indigenous population of Aotearoa New Zealand) are significantly linked to broader socio‐cultural/political determinants of health, such as income, housing and education. These broader variables often underpin specific behaviours that we attribute to be causative of chronic illness, such as increased alcohol, sugar, stress and inactivity.…”

Section: Introductionmentioning

confidence: 99%

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Waka ama: An exemplar of indigenous health promotion in Aotearoa New Zealand

Reweti

Severinsen

2022

Health Prom J of Aust

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Issue addressed: The use of old-style, top-down health education and awareness programmes in Aotearoa New Zealand, which adopt a single issue-based approach to health promotion, primarily ignores a broad approach to social determinants of health, as well as indigenous M aori understandings of wellbeing.Methods: This paper draws on the indigenous framework Te Pae M ahutonga as a guide for presenting narratives collated from members of a waka ama r op u (group) who were interviewed about the social, cultural and health benefits of waka ama.Results: This waka ama case study is an exemplar of community-led health promotion within an indigenous context, where M aori values and practices, such as whanaungatanga (the process of forming and maintaining relationships), manaakitanga (generosity and caring for others) and kaitiakitanga (guardianship), are foundational.The findings highlight the multiple benefits of engagement in waka ama and illustrate effective techniques for enhancing wellbeing within local communities. Conclusion:At a time when Aotearoa New Zealand is seeing a decreasing trend in physical activity levels and an increase in mental health challenges, waka ama provides us with an exemplar of ways to increase health and wellbeing within our communities.So what?: The findings of this research contribute to the evidence base of effective indigenous health promotion, bridging the gap between academia and local community action. To better recognise, comprehend and improve indigenous health and wellbeing, we argue that active participation of people in the community is required to achieve long-term and revolutionary change.

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Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Waka ama: An exemplar of indigenous health promotion in Aotearoa New Zealand

Reweti

Severinsen

2022

Health Prom J of Aust

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“…By the 1900s, Māori had largely been divested of their economic base and political influence, and jobs they had previously fulfilled in colonial industries (such as Kauri logging and gum digging in the north) dissipated as these industries declined [155]. Many whānau left their rural homelands to seek waged work in growing urban areas, especially from the 1950s onward, where they fulfilled poorly paid manual labour, and experienced a generally low quality of life [156]. As the population of rural Māori communities fell in regions such as Te Tai Tokerau, government investment there declined and key services, including schools and shops disappeared, further aided by the transition to neoliberalism in the 1970s and 80s [157,158].…”

Section: Research Context: Amorphous Subjectivities Inequality and Ag...mentioning

confidence: 99%

“…Nonetheless, identifying as Māori in Aotearoa is still associated with great inequity [182][183][184][185][186]. For instance, Māori experience disproportionately high rates of unand under-employment [187], child poverty [188], and health burdens including anxiety, depression, suicide, asthma, pneumonia, cancer, diabetes, stroke, and heart disease [44,156,[189][190][191][192][193][194]. In Te Tai Tokerau, one of the most socio-economically deprived regions of Aotearoa [195], the average weekly income for Māori in 2021 was just $653 compared with $839 for Pākehā [196].…”

Section: Research Context: Amorphous Subjectivities Inequality and Ag...mentioning

confidence: 99%

Diversifying Indigenous Vulnerability and Adaptation: An Intersectional Reading of Māori Women’s Experiences of Health, Wellbeing, and Climate Change

2022

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Despite evidence that Indigenous peoples’ multiple subjectivities engender diverse lived experiences both between and within Indigenous groups, the influence of multiple subjectivities on Indigenous peoples’ vulnerability and adaptation to climate change is largely un-explored. Drawing on ethnographic research with Indigenous Māori women in Aotearoa New Zealand, this paper provides empirical evidence that subjectivity-mediated power dynamics operating within Indigenous societies (at the individual and household scale) are important determinants of vulnerability and adaptation which should be considered in both scholarship and policy. Using an intersectional framework, I demonstrate how different Māori women and their whānau (families) live, cope with, and adapt to the embodied physical and emotional health effects of climate change in radically different ways because of their subject positionings, even though they belong to the same community, hapū (sub-tribe), or iwi (tribe). In underlining these heterogenous experiences, I provide an avenue for reconsidering how climate adaptation scholarship, policies, and practices might better engage with the complex, amorphous realities within Māori and other Indigenous communities. I argue it is possible to develop more inclusive, tailored, and sustainable adaptation that considers divergent vulnerabilities and adaptive capacities within Indigenous communities, groups, and societies and supports customised vulnerability-reduction strategies.

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