Principles And Key Concept Of Maori Health And Wellbeing

Categories: EmotionFamilyHealth

Principles of Houra

“Te Whare Tapa Wha- The Health As A Whare”. This was developed by researcher professor sir mason Durie in 1984 for Maori philosophy is health and their anticipation of well-being connected with the dimensions of health is physical, mental, social, emotional and spiritual. It is consisting of tinana, whenua, whanau, Wairau and hinengaro. The whare has four partition and separately partition express diverse dimension of healthiness.

Whanau: (family health, social wellbeing) This word use for belonging, sharing and caring to immediate and extended family.

This is bottom of maori assembly, their original resources of energy, support and insight of acquaintance. Whenau originates with the person and they are providing care physically, mentally, socially and economically. The association among the person and the whenau is fine and complicated. Everyone has personal rights for their live their life but sometimes they remain because of the wh?nau and their liability.

whanua are role model for their children(tamariki) so korero with tamariki and mokopuna (grandchildren) and they have connexons with past, present and future.

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Most maori designate their whanua by whakapapa, friends and closest people also imperative in the life via whakawhanuangatanga (build connection, communicate and relationship with society), koha me te aroha (gift with love), mahi kakama (be quick and dynamic).

Whenua: This is based on their deep relationship with the place, land, placenta. Maori people believe they came from land, so they wentgo back toform land, and this is built on their bottomless connection through their whenua. As they consider shielding the earth mother(papatuanuku) is also most important and give more respect for their land, river and soil by protecting, keeping clean and keeping them well because they are giving basic sources for keeping whenua.

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In maori culture they follow the traditionally believe the whenua(placenta) and pito (umbilical cord) of newborn babies are buried in a significant place.

Tinana:(physical health) according the Maori dictionary meaning of Tinana is the physical appearance and physical wellbeing of a person and how it keeps for good well-being. A good health is giving positive response to person’s daily routine activities. Because if our physical body is not good so it might could be increased our worry and it indirectly affected on hinengaro. In maori they consider their body as Tapu (special) so they always prefer it should be always clean. Moreover, they have some beliefs such as, their hair brush not put on dining table, their head is considered as tapu, they not pass food over someone’s head and tea towels they always wash by hands not included with all clothes.

For good and healthy life people need to following things such as, a universal disease or anxiety can be notice by regular checkup like become more serious, regular exercise for become good physical fit and make good food for healthy life, participation in creative and mindful games can be helpful stage for healthy life.

Wairua:(spiritual health) this one defines spiritual, sense of belonging, the connection with soul. maori persons always predictable the significance of spirituality for hauora and most of thinking faith is giving optimistic and peacefully environment.

Wairua means not only spiritual trust but likewise joining by the environment, land, mountain and lakes because it is also vital for health because all are important for uniqueness and intelligence of well-being.

For example: when a person’s went for fishing, they tossed their primary catch fish back to Tangaroa. They go on mountain for peaceful and refreshment.

Hinengaro: according to Maori dictionary, it is mental and emotional well-being, of a person. Which expressed person’s thought, expression, behavior and feelings because those are dynamic to health in te Ao maori. Hinengaro should be well balanced for tinana.

For example: if you are working whole week so u can go for holiday and take break for refreshments of mind, spend time with family, friends, doing something for keep active their hinengaro.

Key Concept of Houra

Whakapapa: Whakapapa is a both noun and verb. Its classification outlines that relations all living and non-living, identified and unidentified wonders in the knowing and spiritual creations. meaning is connection with hapu, iwi, genealogy, identity and mountain. It is an agenda for attach live and nonliving and fixes all components.

Whakapapa is help for transferring some information, cultural believes and social ethics and subsidize to hauora for who I am, where are I from because everything comes from somewhere while using such words like,

Marae (place for prayer), maunga (mountain), awa (river), waka(canoe), iwi (main tribe), hapu (sub tribe).

For example, when a care giver or support worker working maori or non-maori they must know the client’s condition and their whanua and it’s vital for caregiver to having knowledge about their cultural theories for showing and giving respect by caring them.

Kaitiakitanga: is define as stewardship, protection, caring, guardianship. Maori people think this concept binding a complex, social, cultural, economic and spiritual which can accredit due to long connection of iwi and hapu with land and water which present to protection and guardianship.

Furthermore, basic mean of tiaki is to guard, preserve, keep, nature and watch over. In traditional maori world using for maintaining and safeguarding for future while views and conservation or replenishment because people is a part of environment.

For example: ko ahua, ko te awa ko ahua meaning is I am the river, the river is me, so it’s described the relationship between people and surrounding environment. Iwi and hapu are kaitiakitanga their culture and believe from modern world.

Whanaungatanga: this is important role for every people’s life. According to maori they think it’s all about kinship, relationship between their family, friends, relatives and neighbor by binding a great bond and maintaining relationship via celebrating function, sharing experience and helping or working to gather so it’s helpful for surviving.

Besides, maori people summarize they live with whenua and spend time with their tamariki, grand parents so they built good relationship with them without looking for mana (power), tika (fair), pono (honest).

For example: a care giver or support worker understand a resident’s and their whenua, living style and all so it’s easier for both to maintain a relationship.

Manakitanga: meaning of manakitanga is providing and caring services via showing kindness, taking well care by being hospitable for guest and connect with them as economical, social, emotional and economical About maori people manakitanga is being concerned for the person’s status, they think it’s very important for taking care well without looking their size of function

But they believe that a host is feel comfortable or relax in all time and specially on the marie meeting place.

For example: a care giver working with different client and this area is well- unknow for both, so respect to all group and take care of their culture like mana/utu, religion by showing mutual respect and following their life style.

Relationship groupings interconnections First principles of houra: whenau, whenua, tinana, wairua, and hinengaro.

Tane (Man)

Wahine(women) it is connected by get married and how they live together and enjoy life with their tamariki.

Tane go for breadwinner because they are caring our whanua and wahine is staying home, caring tamariki and handle housework. Whanua: according this principle whauna is important for every people’s life providing support as physically, mentally and emotionally by living each other, spend and share quality time and helping each other in any situation, problems so a kind of relationship between tane and wahine creating house of humanity. Whanaungatanga: is this based on relationship. A tane and wahine are live each other so It’s also affected on their living style and compromised some influances. Meanwhile they feel safe and secure via sharing feelings and difficulties, emotion to whanua.

In Bond Between Matua(Parents)

Tamariki (children) A connection between the matua and tamariki is most important for life because in whole life they try to provide love, healthy life style, affection and self-possession by sharing their knowledge and experiences about their culture, beliefs and values as their responsibility. Whanua: all parents want to become best for their tamariki. When a tamariki was born they also become hinengaro for them. According this role a tamariki and matua have unpredictable or untied connection which indirectly impacted on their feelings and emotions. A matua play different role in whole life such as, when they are toddler (Kohungahunga), youth (rangatahi/tiaohi), adults (pakeke) etc. Kaitiakitanga: According this key concept parents and family members is first person who provide safety and protection by sharing time with them and support them become success and caring by examples for motivation and learn their culture, moral ethics and beliefs because in future their children look after their parents in all conditions.

Kaumatua (Elder people)/ pakeke (adult) According this interconnection a kaumatua play essential role for their pakeke by living to gather and kaumatua is role model and they monitor or look after them by absence of parents and protecting them by physically, emotionally and economically. Tinana: tinana meaning look after physical body and wellbeing. A grandparent teaches us how to be living with healthy life style. In the past they are eating good food, regular exercise (walking), people go for meditation and them tinana for land by keep cleaning and maintaining with new plants. Manakitanaga: in this case kaumatua play their which is responsibilities for them by being playmates and sharing their stories with examples, meanwhile their pakeke also need to treat with them and their culture, beliefs, rituals by going to temple, marie and church etc.

Teina (Younger Sibling)

Taukana (older sibling) In mention to, a tuakana have important role in their life with teina because after parents they can take decision for teina and in their connection maintain by caring, supporting, good understanding, assessing them well etc. Whenua: according this term, a tuakana is a role model, caregiver or parents, and teacher for their teina because they live to gather, sharing things to each other in absence of parents. Tuakana also being hinengaro for teina by giving advice, examples and instructions for quality of life, what us good and bad for them so teina follow their good steps. Whanangatanaga: as per concept they have all are living to gather with teina, celebrate occasion to gather, maintaining Relationship and they become expecting. A more expert tuakana guide a teina by supporting in study and guide in personal and professional life by sharing feelings, expression and thoughts.

This relationship is about my pepeha (who I am). According this connection the pepeha and one more person for identify them self such as, who I am and where I came from (place of birth). Whenua: according this key concept whenua means their land, awa (water) moana (ocean) and soil so they have faith in its significant gift for them and they respect and protect them by caring well because wheuna describe their identity and they give to food (seafood, Yums etc.) Whakapapa: is one of the connections with maori they think connect with awa, maunga, moana, and marae, iwi and hapu. maori people believe this all are valuable thing for them and always they creation and maintain their connection with them.

Traditional Method

Conflict resolution is formal and informal process for solve the problem between two or more people which lead with physical, emotional and economical.

Our group presentation is based on traditional hauora method of resolving the conflict and applied muru for immediate action to resolving the problems by restore peace and return to prior position between two family by seeking justice, so our conflict resolve by kanohi ki te kanohi as a part of restorative process.

In our group have 3 members and they have their own role play such as, prexita paly role as young girl(kotiri) and kaumatua, ruchi as a mother (wahine) and jainish as a young boy (tama).

The brief: a story of our group is based on arrange marriage. a one young girl she did won’t to marriage. She has own dream and she wants to get more study, become independent achieve the success, but her matua wants to get her marriage because she was younger and her matua getting old. Later, she was ready for hui with tama whose son of her father’s best friend and time on they start to spend time with to gather and outing for long drive, dinner etc so matua seems they both happy and think live to gather for whole life. after six month they both get engaged and a kotiri went abroad for further study and after one year she came back, and their family arrange hui for fix their marriage. A day before marriage they both go for party which is held by their bachelor friends so at the movement tama drink over and share his own feelings and about his past with kotiri and beside her matua also received some proof against tama. She was upset and feel ambarish for face to society So, they go with kaumatua and kaumatua arrange their hui at marie on second day on 9:00am. On the day people involved are both family with their kotiri and tama for as a psychological support, security officer for maintaining peaceful environment, kaumatua is knowledgeable and having more experience for solving this kind of conflict, after listening both sided story the kaumatua make fair decision for them.

Conclusion: once we did this group presentation outcome of the conflict is a tama go to rehabilitation for some kind therapy which he was required for good life and his family feel embracement and asking for forgiveness. We find out the muru is an easy, simple and cost-effective way to resolve this problem. This traditional method muru is time saving and maintain the confidentiality to everyone.


  • Durie, m. (2003). Whaiora: Maori health development. Chapter 10 pg 177-180. Oxford University Press. New York.
  • Ministry of health. (2002). Consultation Guidelines: For the Ministry of health and district health boards relating to the provision of health and disability services. Ministry of health, wellington.
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Principles And Key Concept Of Maori Health And Wellbeing. (2019, Dec 10). Retrieved from

Principles And Key Concept Of Maori Health And Wellbeing

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