Te Māoritanga WELLBEING AND IDENTITY Kapa Haka as a Vehicle

equally if not more important than commitment at
community and professional levels (Durie, 1999).
• Building capacity in the Māori health workforce – He recognised that the
combination of medical skills with existing
community skills helped ensure that community
promoters possessed the appropriate skills. Ellis
(2006) notes that once these systems were put in
place, he strongly advocated for the community
health workers to be Māori.
Two frameworks have been developed for conceptualising Māori health
promotion; Durie’s ‘Te Pae Mahutonga’ (1999), and Ratima’s (2001) ‘Kia Uruuru
mai-a-Hauora’. These two frameworks build on the work done by Durie and
Rose Pere (1984) in their development of Te Whare Tapa Whā and Te Wheke
Māori health models, but address ‘Māori health promotion’ specifically.
Te Pae Mahutonga
Te Pae Mahutonga is a schema in which Māori health promotion is
conceptualised into six stars as references or navigational points, and draws
heavily on the previous work done by Dr Pomare.
“This framework provides the ability for health promotion practitioners to
support Māori-led initiatives. It supports the desires of whānau, hapu, iwi
and Māori to manage and initiate self-identified solutions in manners best
suited to Māori. It also encompasses cultural values and practices,
specifically te reo, tikanga and kawa”. (The National Screening Unit,
2004).
The first point is Mauriora. This star is primarily focused on cultural
identity as a critical prerequisite. Durie (1999) states that a task for health
promotion is therefore to facilitate access to Te Ao Māori, which includes;
• access to language and knowledge
• access to culture and cultural institutions such as marae
• access to Māori economic resources such as land, forests, fisheries
23