Developing a Kaupapa Māori Framework for Whānau Ora

Kara, Erena; Gibbons, Veronique; Kidd, Jacquie; Blundell, Rawiri; Turner, Kingi; Johnstone, Wayne

doi:10.1177/117718011100700203

Cited by 22 publications

(14 citation statements)

References 1 publication

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“…Theoretical saturation was achieved due to consistencies in responses across age, gender, and location of the homestead (i.e., rural versus urban and across different islands). Findings from this study also aligned with previous research with and by Native Hawaiian and indigenous communities, which suggest that indigenous peoples' definition of health goes beyond physical health (Kara et al 2011;Kaholokula et al 2019;Mau et al 2010). This emphasizes the importance of holistic health through physical, mental, emotional, and spiritual health, which may be maintained by relationships the individual has with others, the natural environment, and the spiritual realm.…”

Section: Discussionsupporting

confidence: 87%

(Re)constructing Conceptualizations of Health and Resilience among Native Hawaiians

et al. 2020

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Biomedical definitions of health have conventionally taken problem-based approaches to health, which may disregard indigenous perspectives of health that take a holistic approach and emphasize the importance of maintaining balance between physical, mental, and spiritual health and relationships maintained with others, the land, and the spiritual realm. Resilience-based approaches to health have been shown to foster strengths in indigenous communities, including the Native Hawaiian community, which leads to more positive health outcomes. The research questions of this paper asked, “how do Native Hawaiians conceptualize health and the concept of resilience specific to health?”. Qualitative methods were employed to explore the concept of resilience from the perspective of 12 Native Hawaiian adults. Community leaders and key stakeholders aided in the purposive recruitment process. The themes of this study include: (1) health maintained through balance, (2) being unhealthy vs. being ill, (3) the concept of colonialism and resulting adversities, and (4) protective and resilience factors that foster health. Cultural values and cultural practices may address concerns related to health disparities that stem from cultural and historical trauma, determinants of health, and environmental changes. Health interventions that are culturally-, family-, spiritually-, and land-based may particularly aid in responsiveness to health programs.

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Section: Discussionsupporting

confidence: 87%

(Re)constructing Conceptualizations of Health and Resilience among Native Hawaiians

et al. 2020

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“…Family carers perceived that the Maori Provider Organisation understood their approach to health and wellbeing, which was deeply rooted in a Maori, collectivist model that emphasised family wellbeing. These values are embedded within the actions of Maori health provider organisations and embodied within the spirit and policy of Whanau Ora, a cross-government indigenous health initiative driven by Maori family-centred cultural values [ 28 ]. The Maori Provider Organisation staffs were instrumental in supporting families to develop stronger relationships with other health and social service providers.…”

Section: Resultsmentioning

confidence: 99%

Extending “Continuity of Care” to include the Contribution of Family Carers

Wong-Cornall¹,

Parsons²,

Sheridan³

et al. 2017

International Journal of Integrated Care

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Background:Family carers, as a “shadow workforce”, are foundational to the day-to-day integration of health service delivery for older family members living with complex health needs. This paper utilises Haggerty’s model of continuity of care to explore the contribution of family carers’ to the provision of care and support for an older family member’s chronic condition within the context of health service delivery.Methods:We analysed data from interviews of 13 family carers in a case study of primary health care in New Zealand – a Maori Provider Organisation – to determine the alignment of family caregiving with the three levels of continuity of care (relational continuity, informational continuity, and management continuity).Results:We found alignment of family caregiving tasks, responsibilities, and relationships with the three levels of continuity of care. Family carers 1) partnered with providers to extend chronic care to the home; 2) transferred and contributed information from one provider/service to another; 3) supported consistent and flexible management of care.Discussion:The Maori Provider Organisation supported family carer-provider partnership enabled by shared Maori cultural values and social mandate of building family-centred wellbeing. Relational continuity was the most important level of continuity of care; it sets precedence for family carers and providers to establish the other levels – informational and management – continuity of care for their family member cared for. Family carers need to be considered as active partners working alongside responsive primary health care providers and organisation in the implementation of chronic care.

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“…This is the case with regard to the majority of Māori participants, who referred in interviews to a variety of Māori health aspects. Māori health models have inter-related dimensions that can include whānau, spirituality, tinana (physical) and mental (hinengaro) aspects (Durie 1985(Durie , 1998Kara et al 2011). To support the wellbeing of Māori may involve the whānau, and some Māori participants in Author C's study also spoke of tangi services with whānau for organs that had been replaced.…”

Section: The Deserving Recipientmentioning

confidence: 99%

New Zealanders’ perceptions of gift and giving back as participants of organ transfer procedures

Shaw

Bell

Webb

2012

Kotuitui: New Zealand Journal of Social Sciences Online

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There is an established international tradition of empirical research in anthropology and sociology on organ donation and transplantation. However, little empirical research on this topic has been done in New Zealand. This article contributes New Zealand data to the literature, drawing on qualitative research investigating the experiences of 78 Pākehā and Māori and their perceptions of bio-identity in the course of tissue exchange. In line with international studies our findings indicate the language used to promote organ donation as a disinterested, non-reciprocal and unconditional act does not always reflect the experiences of those involved in organ transfer procedures. At the same time, transplant recipients often speak of compelling obligations to reciprocate the 'gift of life'. While these are common features of organ transfer generally, we suggest the psychosocial wellbeing of donors, families, recipients, and whānau rests on careful attention to the cultural specificities of this experience.

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Developing a Kaupapa Māori Framework for Whānau Ora

Cited by 22 publications

References 1 publication

(Re)constructing Conceptualizations of Health and Resilience among Native Hawaiians

(Re)constructing Conceptualizations of Health and Resilience among Native Hawaiians

Extending “Continuity of Care” to include the Contribution of Family Carers

New Zealanders’ perceptions of gift and giving back as participants of organ transfer procedures

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