Introduction
Despite the well-documented overrepresentation of Māori and other indigenous people with traumatic brain injury (TBI) (Adekoya & Wallace, Reference Adekoya and Wallace2002; Blackmer & Marshall, Reference Blackmer and Marshall1999; Elder, Reference Elder2012; Langlois, Rutland-Brown, & Thomas, Reference Langlois, Rutland-Brown and Thomas2005; Langlois et al., Reference Langlois, Kegler, Butler, Gotsch, Johnson and Reichard2003) and the recognised importance of whānau in hauora (holistic culturally defined concept of health and wellbeing) (Durie, Reference Durie2001), the role of whānau (extended family) in TBI rehabilitation has remained unexplored.
The need for applied research to better understand cultural world views salient to TBI has been described both locally and internationally (New Zealand Guidelines Group, 2006; Saltapidas & Ponsford, Reference Saltapidas and Ponsford2008; Simpson, Mohr, & Redman, Reference Simpson, Mohr and Redman2000; Staudenmayer, Diaz-Arrastia, Oliveira, Gentilello, & Shafti, Reference Staudenmayer, Diaz-Arrastia, Oliveira, Gentilello and Shafti2007; Uomoto, Reference Uomoto and High2005). International studies have clearly demonstrated the critical role of the family and some differences in families from different ethnic cultural groups in optimising rehabilitation outcomes for children and adolescents with TBI (Anderson, Catroppa, Hariton, Morse, & Rosenfeld, Reference Anderson, Catroppa, Hariton, Morse and Rosenfeld2005; Braga, Da Paz Junior, & Ylvisaker, Reference Braga, Da Paz Junior and Ylvisaker2005; Burgess et al., Reference Burgess, Droktar, Taylor, Wade, Stancin and Yeates1999; Rivara et al., Reference Rivara, Jaffe, Polissar, Fay, Martin, Shurtleff and Liao1994; Saltapidas & Ponsford, Reference Saltapidas and Ponsford2007; Sander et al., Reference Sander, Cole Davis, Struchen, Atchison, Sherer, Malec and Nakase-Richardson2007; Taylor, Drotar, & Wade, Reference Taylor, Drotar, Wade, Roman and Michal1995; Taylor et al., Reference Taylor, Yeates, Wade, Drotar, Klein and Stancin1999, Reference Taylor, Yeates, Wade, Drotar, Stancin and Burant2001; Woods, Catroppa, Barnett, & Anderson, Reference Woods, Catroppa, Barnett and Anderson2011; Yeates et al., Reference Yeates, Taylor, Woodrome, Wade, Stancin and Drotar2002). This work commonly uses terms such as ‘family-centred’ and describes families as ‘experts’ about their children (Woods, Catroppa, & Anderson, Reference Woods, Catroppa, Anderson, Anderson and Beauchamp2012). However, pre-existing cultural knowledge concerning the brain, salient to brain injury and illuminated via a culturally sensitive theory-building process, is only now being reported (Elder, Reference Elder2013).
Method
Marae wānanga were identified as the most appropriate place to invite discussion about mokopuna TBI, the word mokopuna usually translated as grandchild is used here to cover all ages and stages of child and adolescent development into young adulthood (Barlow, Reference Barlow2005; Brown, Reference Brown2009; Cheung, Reference Cheung2010; Collins & Hickey, Reference Collins and Hickey2006; Durie, Reference Durie1995a, Reference Durie1995b, Reference Durie2001, Reference Durie2002, Reference Durie2004, Reference Durie2011; Durie & Kingi, Reference Durie and Kingi1997; Elder, Reference Elder2012; Glavish, Reference Glavish2007; Kingi & Bray, Reference Kingi and Bray1999; Lilley, Reference Lilley2009; Marsden, Reference Marsden2003; McClintock, Mellsop, Moeke-Maxwell, & Merry, Reference McClintock, Mellsop, Moeke-Maxwell and Merry2010; Statistics New Zealand & Ministry of Culture and Heritage, 2003; Te Puni Kokiri, 2007, 2010). In order to reduce the risk of the clinical paradigm dominating the narratives, rehabilitation experts and mokopuna and whānau with experience of TBI were not specifically recruited for the study.
Nine marae (traditional meeting houses) each hosted two wānanga (Māori fora of learning and discussion where the outcome is not pre-determined). These were located in rural, remote and urban communities in Aotearoa, New Zealand and were identified by Koroua and Kuia (elders) from the researcher's whānau and the Rōpū Kaitiaki (guardianship group) established for this study. The methods are described in detail in the companion paper (Elder, Reference Elder2013) in this issue.
Results
Overall, four layers of results were determined; first, seven central ideas identified by the first round of wānanga; second, a Māori formulation of mokopuna TBI; third, the wairua theory of mokopuna TBI; and last, Te Waka Oranga, an intervention framework. Analysis of data from the first set of wānanga, confirmed and refined by the participants at the second wānanga, identified the following seven ideas as central to consideration of mokopuna TBI:
1. Wairua is fundamental and attended to as a priority.
2. Whānau are the functional unit of healing.
3. Whānau experience the clinical world as an alien culture.
4. Mātauranga Māori has a wealth of resources specific to mokopuna traumatic brain injury.
5. Māori identity is about connection.
6. Places have a healing role because they define identity.
7. Other trauma is remembered when traumatic brain injury discussion is invited.
The second round of wānanga further distilled these ideas to four core aspects that formed what was termed a Māori cultural formulation of mokopuna TBI. These were:
1. Wairua (a pivotal component of hauora, well being, concerned with an unique connection between Māori and all elements of the universe),
2. Tangata (people),
3. Wā (time), and
4. Wāhi (place).
These core aspects were evident in the underpinning of the theory building and identified as navigational tools to apply to mokopuna TBI by the participants (Elder, Reference Elder2013).
The Wairua Theory of Mokopuna TBI (Elder, Reference Elder2013)
The wairua theory of mokopuna TBI proposes that wairua is also injured in mokopuna TBI. According to this theory wairua is understood as a profound sense of connectivity between Māori and all aspects of the universe. This injury to wairua activates a cascade of culturally determined responses. The tangata (people) within whānau and whakapapa are recognised as having access to the most salient cultural resources because they are most closely linked via their wairua to the mokopuna. Practices that are activated from the whakapapa storehouse of mātauranga are contained within Te Reo Rangatira me ōna tikanga (the Māori language and protocols).
When TBI causes injury to wairua this also initiates the communicating function of wairua. The injury's occurrence is transmitted via wairua through the whānau into the whakapapa, both into the past and forward into the future. This communication is made clear because the whakapapa responds in two ways. The whakapapa stretches across time and holds within its memory both other traumatic events and mātauranga of specific practices for healing mokopuna traumatic brain injury. First, the memories of past traumatic events are rekindled when discussing a mokopuna traumatic brain injury. Concern about the impact of this brain injury on future generations comes to the fore alongside the meaning of the TBI in relation to past events. Second, the mātauranga resources required to attend to the wairua injury component of the traumatic brain injury are recalled.
This theoretical proposition does not exclude other world views and approaches to attending to the needs of a mokopuna with traumatic brain injury. This theory proposes that Western medical interventions are necessary but not sufficient to meet Māori needs.
Te Waka Oranga
Te Waka Oranga intervention puts the theory as outlined into practice. The intervention takes the shape of a waka, as seen from above (see Figure 1). This iconic Māori symbol has been chosen for a number of reasons. The waka is a Māori mode of transport that exemplifies movement, requiring collective work and a shared sense of purpose to reach the destination. This framework privileges the Māori world view and invites other world views to come aboard. The concept of bringing the destination towards those on board comes from waka tradition. This is used here as it provides a useful alternative to the usual concepts of struggle to reach unfamiliar recovery destinations. The framework deliberately avoids the use of the word rehabilitation. This English word comes from a different paradigm of knowledge, it has its own history and traditions. The word rehabilitation was identified as problematic for participants in the research that informed the framework:
You can't whakamaori (translate into Te Reo Māori) ‘rehab’. Because it's already a whole kaupapa (topic). It's not really Māori, so you actually have to think away from the notion of that, ki te whakaaro Māori (in Māori thinking). Things have to be done differently, eh?
She was paraplegic as the result of a car accident, from Rotorua. She was talking about how whenever they went anywhere the brothers, uncles, and that would have to carry her from the car into the marae or into the whare. What all the rehab people had tried to teach her was to be independent, to be able to do everything on her own. She said one of the biggest things that she learnt was actually because she's Māori she doesn't have to be independent, and getting her brothers and uncles to carry her to the marae meant they had learnt about her disability. And they learnt to cope with her and everything as well. What they been taught at the spinal injury unit was totally not relevant.
Te Waka Oranga.
Using the Framework
Using the framework has two stages:
1. Hoe tahi. How to paddle as one on Te Waka Oranga. This stage establishes the ground rules of Te Waka Oranga; and
2. Te Haerenga o Te Waka Oranga. The Journey of Te Waka Oranga. Launching, sailing and arriving on Te Waka Oranga, the combined work of the whānau and clinical team in working towards and achieving recovery goals.
The two stages both involve consideration of four elements; Tangata (people), Wā (time), Wāhi (place) and Wairua. Te Waka Oranga connects these elements. By locating the intervention framework within a Māori world view, this attempts to provide a safe space for Māori to invite non-Māori world views, people and activites that can benefit the whānau outcomes. These non-Māori features can be thought of as guests in Te Ao Māori. Thus as guests, the roles, reciprocal connections and responsibilities are outlined in order to paddle as one.
Using the framework involves completing taonga (pictorial representations). These taonga provide a record on A4 paper of the collective whānau and clinician work. The taonga may exemplify periods of a day, a week, a procedure or other episode of care, as needed. The completed and partially completed taonga can be displayed on the walls of the whānau home, the hospital room and as part of the clinical records. Reflecting the mokopuna's world is another important aspect of the taonga. They can be decorated in ways that reflect the mokopuna's preferences.
The first stage of work, hoe tahi, establishes the mechanisms of ‘paddling as one’. A waka cannot safely and cleanly move through the water towards its destination unless all are paddling in unison. This stage covers the protocols of encounter, as well as establishing where and how these activities occur. It is envisaged that this set of practices, or guidelines, is repeated on a regular basis. In this way respect and trust amongst the whānau and the clinicians is strengthened and refined by use. These practices are represented on the taonga template as the horizontal lashings that bind the waka together as well as the positioning of the kaihoe (paddlers) on board the waka. This stage requires both whānau and professionals to agree to guidelines for their working together that reinforce their sense of connection. These practices are the tools for negotiating differences of opinion, managing situations that have not progressed as planned and for discussion of difficulties. The codes from the original participant narratives which described interactions provide a helpful guide. These were, ‘acknowledging each other’, ‘setting the foundation for the korero (discussion)’, ‘exploring around the topic’, ‘putting thoughts and feelings into words’, ‘using humour’, ‘sharing experiences’, ‘getting back to the kaupapa (subject)’ and ‘questions’.
Each aspect is described in more detail in the following sections.
Hoe Tahi: Paddling as One
Tangata: People
Te Waka Oranga is divided longitudinally down the middle, on one side the whānau and on the other, the professionals (see Figure 1). These people constitute the kaihoe, the paddlers. Te Waka Oranga is jointly navigated; culturally and clinically. However, the ultimate leader is the koroua or kuia (elders) of the mokopuna with the TBI. Identification of the people who are involved occurs first. The mokopuna with traumatic brain injury is seen as paramount and their participation is therefore actively sought and encouraged throughout. The mokopuna and their koroua or kuia or other senior Māori are positioned on Te Waka Oranga in the area that represents Wā (time). This area embodies the role of the koroua and kuia as bridging ‘then and now’ and their special relationship with mokopuna in steering the direction of Te Waka Oranga. This position ensures that the mokopuna is recognised as having a central role in their own healing journey. Alongside these whānau members on the other side of Te Waka Oranga is a clinical leader. This person shares in navigating on Te Waka Oranga with the kaumatua (koroua and kuia) and mokopuna. Negotiating under what circumstances clinical leadership might be considered is anticipated as a topic for regular discussion.
Efforts need to be made to locate and include whānau who can support access to specific cultural activities that address the wairua injury. As well as those who are present it is important to consider people who may not be physically present, such as those who have passed away who continue to have an influence. Making these peoples’ presence more visible with use of photos or drawings is an important way of reminding participants of this influence.
One side of the waka is peopled by the whānau, the other by clinical staff. In this way the organisation of the Waka Oranga makes the interface of the two world views clear. Again, those professionals not present may be important to include, such as case managers and practitioners who have completed pieces of work with the mokopuna in the past, such as psychologists. The whānau and professionals together can be considered a ‘kaupapa whānau’, those who become whānau for this reason and who share collective goals. This kaupapa whānau emphasises the reciprocity of relationships and strengthens the connections between whānau and professionals, while also emphasising there are two world views participating in the process. This approach may take people from both groups outside their comfort zone. However, this way of working is likely to promote pathways that strengthen both wairua and clinical goals.
On board waka it is not uncommon for people to be seated alongside others they would not choose to be close to. This is because the balance of weight in the waka is crucial for the sailing. Similarly, on Te Waka Oranga this balance needs to be negotiated in order to ensure a safe enough journey.
How the whānau prefer to express their sense of connection and who might best assist with that is the next task. Using Māori protocols of encounter for those identified as participants as part of establishing the means by which the participants ‘hoe tahi’, provides containment for a safe process; for example using karakia (prayers), mihi (greetings), pepeha (introductions), waiata (song) and whakatau (processes for beginning meetings). These elements are recorded in the horizontal structures that keep both sides of the waka together.
Each kaihoe has a hoe (paddle) with two aspects; skills and emotions. Each hoe is labelled according to these elements. Whānau may identify possession of a number of skills which may be used on different parts of the journey, or on subsequent journeys. Skills may include practices such as waiata (song), karakia (prayers), oriori (chants), mirimiri (massage), awhi (nuturing), tautoko (support), whanaungatanga (making connections) as well as manaaki ki te whānau (caring for the extended family), korero (talking) and whakarongo (listening).
Identifying that the people involved experience complex emotions and dilemmas such as guilt, grief, loss and re-awakened trauma, and that these continue to be influenced by changing aspects of the healing journey, is an important task. Recognition that these feelings are subject to change over time and response to Te Waka Oranga journey is important. Feelings such as confidence, uncertainty, fear, hope, anger and loss are documented by kaihoe on either side of the waka. Locating these feelings in time and place assists with monitoring how emotions are modified by Te Waka Oranga journeys. Balancing the numbers of people, skills and feelings on board the Waka Oranga will require discussion and negotiation.
Identifying the professionals involved and acknowledging that the teams of professionals will change as the journey progresses is a further step. Recording their names, roles, skills and feelings is also completed. Establishing how these people interface with the whānau respecting, valuing and accepting of whānau cultural needs are essential considerations for professionals involved. Professionals will also need to be prepared to participate in aspects of Māori cultural practices as requested by the whānau.
Establishing regular routines of interaction for within whānau and for whānau with professionals for connection via whakawhanaungatanga (making relational connections) is an essential element of this stage of the intervention framework. It is critical that professionals recognise that they are being invited into a way of interacting that is determined by Māori values and practices.
The resourcefulness of mātauranga (knowledge systems) stored within whakapapa enables the whānau to consider the kaupapa of traumatic brain injury and to consider the Māori belief that ‘he tapu te upoko’.
Wā: Time
Time is crucial, culturally and clinically. Time will influence the experience of who is present and who is not physically available; for example, waiting for particular people to arrive, from the whānau and groups of professionals alike. Professionals’ interactions may be experienced by whānau as not making sufficient time to meet whānau needs. Professionals need to be aware of the possibility of this perception. Time is also an important consideration for the professionals involved, clincial imperatives related to time may be different to those of the whānau. Ensuring that the ‘hoe tahi’ practices are used to effectively communicate what time means for each group is important to develop a shared understanding.
Koroua and kuia stand as conduits between the contemporary world and time gone by. Their leadership comes from this direct link to mātauranga held in whakapapa. Their place at the back of the waka, steering the way forward, provides appropriate guidance to the journey. This underscores the value of the past directing the future. The unique relationship between the koroua and kuia and the mokopuna further exemplifies the links of past, present and future. Flowing from the back of Te Waka Oranga when it is in motion is the wake. This is the symbolic area where recording of accumulated learning is made, in order to better inform future journeys. Maintaining a chronological record of what has been learnt informs a shared knowledge base. This type of information is often missing when clinical teams change or when whānau members take breaks from being intensely involved.
The beginning and ending of journeys are important aspects to record. The cultural and clinical responses required at the time are also important considerations to document. Both whānau and clinical staff can become disheartened by a seeming lack of progress when time stretches out into the future without clear landmarks. Deliberately utilising shorter time frames can make the experience of Te Waka Oranga journeys more manageable.
Wāhi: Place
The location of the treatment provider and the place where treatment occurs will impact on whānau sense of tinorangatiratanga (self-determination). Whānau may be a long way from their usual places of residence, and at some distance from sources of healing and comfort; papa kainga (home) and marae (traditional meeting houses). Making the places where treatment happens feel more comfortable and more familiar to whānau is very important. What happens in the place of treatment is also crucial; places for food are kept separate from places for other activities, for example. This aspect of Te Waka Oranga is located at the prow of Te Waka Oranga. Documentation of important places to both whānau and clinicians is made here. For example, use of pepeha, a Māori structured personal introduction, which locates Māori identity as part of ancestral landmarks, mountains, rivers, lakes and seas, and other places is a vital practice to be encouraged. Alongside this, the clinical places of importance are recorded.
Te Haerenga o te Waka Oranga: Launching, Sailing and Arriving
This part of using Te Waka Oranga is about putting the processes agreed upon in the ‘hoe tahi’ phase into action for a specific journey.
Sailing a waka requires knowing where you are leaving from and where you are going. It requires knowledge about the oceans that are being traversed and anticipation of unexpected events. Sailing a waka requires a shared understanding of what is required and cohesive commitment to work towards that goal. In waka tradition, the destination is conceived as brought towards those onboard rather than seeking it, much like children will use their hands to ‘pull’ water towards them to bring a floating leaf or stick into their reach. The wairua of the work is the most important part from the perspective of Te Ao Māori. It is useful to remember that ways of working that enhance connectivity enhance wairua. Appropriate attending to the wairua restores the tapu (sacred) status of the upoko (head). It requires collaboration, skills sharing and high-quality communication. Ensuring there is a plan for each journey of Te Waka Oranga, for the sailing and arrival, for responding to unexpected events along the way, is critical.
This phase determines the provision of Māori cultural elements of the healing as the platform for other interventions. Action predicated on whānau being the functional unit of healing is the crux of the journey; leaving the whānau out of participating limits outcomes for all. Efforts to ensure the whole whānau are supported and maintained on that journey are essential.
The name of interventions and difficulty relating to jargon are important considerations. Clinicians need to remain mindful of their communication styles, modifying these as needed, checking with whānau as to their understanding, recognising that whānau may appear to agree when this is not the case. Mātauranga about the significance of the mokopuna's name, and responses to that, need to be addressed. The whānau may wish to name Te Waka Oranga in order to influence the healing of the wairua injury.
Elements of this phase are establishing access to skilled provision of Māori determined interventions, such as karakia, mirimiri, romiromi, waiata, oriori, korero, whakarongo, awhi, tautoko, manaaki ki te whānau, as well as a plan as to how these modalities are used to maximal effect, when they are to be used, by whom and how the clinical recommendations would fit with these interventions. Whānau, hapū and iwi leadership in helping determine how this is done safely is crucial.
A Case Example
Te Waka Oranga is introduced to 17-year-old Tama's whānau as a way of bringing together their knowledge alongside clinical knowledge to ensure best outcomes from both cultural and clinical perspectives. These processes are facilitated by a Māori clinician. The concept that wairua can be damaged in TBI is introduced and that, because of this damage, cultural interventions are indicated alongside clinical interventions. This discussion is undertaken on the local marae of whānau preference, as the whānau are affiliated to several marae in the area, following formal protocols of encounter according to local custom. The invitation of professionals on to the marae is then discussed. Whānau are supported to contact and include those koroua and kuia who hold whānau knowledge. The facilitator then holds a meeting with the professionals to discuss the approach with them and invites them to a specific marae wānanga (meeting) to begin this work. The marae holds a powhiri to begin the wānanga.
After the fomalities the hui (meeting) begins. The intervention framework is presented and the hoe tahi work begins; establishing the relationships and roles, rules of engagement and frequency of hui. The whānau and clinicians are orientated to aspects of Te Waka Oranga; wā (time), wāhi (place), tangata (people) and wairua (unique connectivity). A monthly wānanga is encouranged. The names of paddlers, their roles, skills and emotions at each hui are recorded. How the efforts (skills and emotions) are best employed in moving of the waka to bring the agreed recovery destinations to meet them is explored. The first destination for Te Waka Oranga is discussed (for example, feeding himself, stopping stealing, communicating distress, learning to take the bus, managing a whole day at school). The whānau may have different destinations prioritised when compared with the professionals’ ‘goals’. The signs of the arrival of the destination are agreed. These are discussed and a shared destination negotiated. The timing of cultural interventions such as karakia (prayers), oriori (chants), korero (talking), waiata (singing), manaaki ki te whānau (caring activities) and others, as well as their setting, and the clinical interventions are decided.
The relationship between cultural and clinical interventions is negotiated. The views of the mokopuna, Tama, are encouranged and included. Tama is encouraged to make the paper record of Te Waka Oranga his own and to take a copy of this home after each hui ot wānanga. Anticipation of differences of opinion will be discussed and processes to manage this agreed on. Review of progress is monitored at each wānanga. Celebrations are included to mark Te Waka Oranga arrival at agreed recovery destinations. Disagreement between whānau and professionals about whether the shared recovery and healing destination had been reached is discussed until resolution is reached.
Limitations
One of the criticisms that could be made of this framework is that families are already carefully considered in rehabilitation treatment planning and goal setting. However, the difference here is that this approach is predicated on the view that whānau have relevant pre-existing knowledge that is vital to optimising the outcome. Other work with families in child and adolescent TBI rehabilitation focuses on providing skills to families to cope with, or to actively participate in, rehabilitation and to improve their parenting (Woods et al., Reference Woods, Catroppa, Barnett and Anderson2011, Reference Woods, Catroppa, Anderson, Anderson and Beauchamp2012). This intervention framework takes a different view by locating the whānau within their own culturally determined knowledge system that indicates their integral role in delivery of culturally required interventions. In other words, whānau have crucial knowledge and practices that professionals need to acknowledge and facilitate in order to optimise outcomes.
Another element of consideration is to what extent Māori, a heterogeneous group, might find this approach resonates with their experience. Interestingly, recent reports have found that a majority of Māori attend marae often or very often (Statistics New Zealand & Ministry of Culture and Heritage, 2003; Te Puni Kokiri, 2010). This suggests, alongside the consistency of responses from rural, remote and urban marae that participated in the study, that this approach may be found helpful by the majority of Māori.
Te Reo Rangatira, the Māori language, is a potent and essential element of the whānau skills. This essential nature of language raises important questions about cultural competency in Te Reo Māori for professionals and also for Māori to continue to have access to opportunities to strengthen their own language skills. The implications of this intervention framework are that Māori who prefer to engage in discussion and conceptualising in Te Reo Māori and in culturally safe places have a means for equal validation and participation of their knowledge systems in attending to mokopuna TBI.
Conclusion
Te Waka Oranga is a Māori framework that enables whānau and clinicians to work side by side. It ensures transparency and clarity of guidance about how to work together using the principles of Wairua, Tangata, Wā and Wāhi as navigational tools. This approach is designed to ensure that the injury to wairua is attended to with appropriate cultural interventions at the same time as the physiological sequelae of injury are addressed in mokopuna TBI. One strength of this framework is its theoretical basis, derived from a culturally valid and reproducible method; that whānau have knowledge salient to the cultural responses necessary for this type of injury. The framework involves allocation of specific roles and responsibilities in the whānau and the clinical team to ensure that a comprehensive response is achieved. This process is likely to achieve improved outcomes.
Te Waka Oranga is a practical tool that brings Māori knowledge into partnership with clincial knowledge in the context of mokopuna TBI. The extent to which this framework might be applicable to intervention in other types of insult to the brain, such as mental illness, neurodegenerative disease and addiction, has yet to be explored. Further work is needed to test the framework.
Acknowledgment
Ngā mihi ki a Hohepa Renata for the artwork based on drawings by the author.
Glossary
- hauora
Māori concept of holistic health
- he
a or some
- haerenga
journey
- hoe
paddle
- hoe tahi
paddle as one
- hui
meeting
- iwi
tribe
- kai
food
- kaihoe
paddler
- kaitiaki
guardian
- karakia
prayer
- kare-ā-roto
emotions
- kaumatua
esteemed elder of either gender
- kaupapa
subject, reason
- kaupapa whānau
group of people who are connected because of a common cause
- kawa
rules, can mean sour in a different context not used here
- ki
a particle indicating towards something
- kia
a particle indicating a purpose
- koroua
grandfather, esteemed elder
- kuia
grandmother, esteemed female elder
- Māori
indigenous people of Aotearoa, New Zealand
- marae
traditional Māori campus of related areas and buildings
- mātauranga
sometimes translated as knowledge, knowledge systems
- mokopuna
grandchild
- noho
stay, sit
- noho puku
self-reflection
- ora
wellbeing
- oranga
healing, health
- Pākehā
non-Māori non-Pacific New Zealander
- papa kainga
home
- pepi
infant
- Pou
pillar
- pūkenga
skills
- pūrākau
story
- rangatahi
adolescent
- rewa
ready
- rongoa
medicine
- rōpū
group
- tama
male child
- tane
male
- tangata
human being, person
- taonga
treasure
- tapa
wall
- tapu
sacred
- te
the
- Te Ao Māori
the Māori world
- tere
fast
- Te Reo Māori
the Māori language
- Te Reo Rangatira
the language of chiefs, another way of saying the Māori language
- tinorangatiratanga
self-determination
- toi whakaari
play, acted out as in a play
- tupuna
ancestor
- tūroro
patient
- tukutuku
a type of woven panelling
- upoko
head
- uta
in this context, the shore, the land
- wā
time
- wāhi
place
- wairua
sometimes translated as the spiritual dimension of wellbeing, profound connection, uniquely Māori
- waka
canoe, vessel, conveyance
- wānanga
traditional fora for learning and discussion
- whai
follow, seek
- whakapapa
geneology
- whā
four
- whānau
extended family
- whānau ora
wellbeing of the extended family system
- whanaunga
relation, kindred
- whanaungatanga
process of making relational links
- whare
house
