Te Māoritanga WELLBEING AND IDENTITY Kapa Haka as a Vehicle

identify as Maori means that one is absorbed into an undifferentiated ethnic
mass” (McIntosh, 2001, p. 4).
A secure identity has been pinpointed as more than a signpost, but as a
significant marker for Māori health and wellbeing (Borrell, Moewaka-Barnes and
Cassell, 2002, Durie, 2001, Pere, R, 1982). Durie (2003) states that cultural
identity is a prerequisite for good health for indigenous peoples globally, and
states that deculturation has been associated with bad health whereas
acculturation has been linked to good health.
A number of markers have been discussed as having access to;
Whanaungatanga – kinship relationships, Taonga tuku iho – cultural heritage,
Te ao tūroa – environment, and Tūrangawaewae – land base, and includes a
focus on, and access to Te Ao Māori (Durie et al, 1995). The ability to maintain
a sense of belonging through capacity to whakapapa, or find geneological ties
to each of these structures within which certain obligations were maintained is
important (Barlow, 1991, Durie, 1994). The same can be said for cultural
practices such as language, customs, kinship obligations and traditions, as they
are fundamental to the socialisation of Maori identities (Broughton, 1993,
Rangihau, 1977).
Te Hoe Nuku Roa (1995) was the first longitudinal study which involved
surveying a large number of Māori households about their lifestyles, family
environment, and how they live. From this study conclusions were drawn about
what made up part of ‘being Māori’. One major finding of the study was that it is
essential that cultural identity be a measure of spiritual and cultural well-being.
Other identity markers included knowledge of whakapapa, involvement in
marae activities, competence in Māori language, links with ancestral lands,
participation with Māori social institutions such as kapa haka and sporting clubs,
associations with whanau and self-identification as a Māori.
Durie (2005) states that a ‘Māori paradigm’ is necessary in articulating
the “aspirations, values and affiliations that align them with each other and with
the range of institutions that characterise the contemporary world” (p. 13).
Sharples desribes Te Ao Māori, or the ‘Māori world’ in the same way (2007) in
that cultural identity, cultural knowledge, the wellbeing of Māori language,
culture and values are in everyday usage, and are a valued part of society.
Durie (2005) also concludes that “Although there is no stereotypical Māori, and
even allowing for diversity among Māori, it is possible to identify a number of
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