Health Promotion: Evaluating Models for the Maori Population

This report focuses on health promotion within the Maori population, particularly concerning youth. It analyzes two key models: Te Whare Tapa Whā, which emphasizes individual well-being across spiritual, mental, physical, and family dimensions, and Te Pae Mahutonga, which centers on community-based healthcare and cultural perspectives, leadership, autonomy, socio-economic conditions, healthy lifestyles, and environmental protection. The report evaluates these models, highlighting their similarities in cultural influence and holistic approach, and their differences in self-assessment versus social structure focus. The report concludes by recommending the use of Te Whare Tapa Whā for its simplicity in the Health Studies curriculum. It underscores the importance of spiritual awareness, healthy thinking, physical well-being, and family support in promoting Maori health, alongside the influence of lifestyle and environmental factors, all within the context of cultural identity and community engagement. The report also discusses how the models aim to ensure better health outcomes among the Maori members, ensuring a holistic approach by making use of social inclusion.

Running head: Health promotion 1
HEALTH PROMOTION
Among the Maori population
Student name:

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Executive summary
The current report stresses on the importance and well being of the health and development
within the youth community. In that regard two types of models have been discussed, the Te
Whare Tapa Whā and the Te Pae Mahutonga. The first model relies on the self assessment on
individualistic level while the second one encompasses the importance of leadership and
autonomy in well being. However, certain facts should not be overlooked that includes the goal
of the mentioned models. The primary aim of both the models is to ensure better health outcomes
among the Maori members. Alternatively, it should also be taken into consideration the prime
endeavor of the mentioned models was to implement holistic approach by making use of social
inclusion too. Thus, it can be clearly concluded, while the former model considers enhancing the
well being through psychology, mentality, spiritually and family dimensions. The second model
finds it imperative that change in cultural perspective can work with the aim of ensuring better
health outcomes.

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Table of Contents
1.0 Introduction................................................................................................................................4
2.0 Models of Development from a Māori Perspective...................................................................4
First model: Te Whare Tapa Whā...................................................................................................4
Second model: Te Pae Mahutonga..................................................................................................5
3.0 Evaluation of Models.................................................................................................................6
4.0 Conclusion.................................................................................................................................8
5.0 Recommendations......................................................................................................................9
Reference list.................................................................................................................................10

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1.0 Introduction
The basic approach towards healthcare has been evaluated time and again. However, there has
been limited study executed on the basis of Maori perspective. Additionally, it can also be stated
that the health perspective of Maori individually has not been provided with critical
apprehension. Thus, the research report aims to understand the importance of instilling well
being within the Maori community. A study conducted by Thayer & Kuzawa (2015), stated that
the Maori perspective on health and development is not dependent on sole model, rather a
holistic approach is implemented in order to ensure a steady growth. As per Maori the significant
insufficiency in the present wellbeing is a spiritual measurement. Due to difference in
perspective, a greater portion of young Maoris have developed a negative perception that further
stunts their social and economic conditions. Hence, the current research report identifies two
most commonly used models based on Maori perspective and works on evaluating the models.
The models are compared and contrasted and finally a suitable one is selected and
recommendations are made for further improvement with justifications.
2.0 Models of Development from a Māori Perspective
First model: Te Whare Tapa Whā
The mentioned model was developed by Mason Durie and worked on explaining the Maori
perspective in a better way in terms of health and development. As influenced by Curtis et al.
(2015), it would be fair enough to state that health and well being among the Maoris are viewed
as a collective entity. Thus, the importance of the currently evaluated model lies in the four

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pillars that work on looking over the holistic approach in healthcare. Additionally, Te Whare
Tapa Wha can be applied to any health issue affecting Maori from physical to psychological
well-being. The major components of the mentioned model are as follows:
Wairau (spirituality) is considered to be one of the most important requisite for well being. As
stated by Hayman, Reid & King (2015), without the existence of spiritual awareness an
individual may be prone to illness. Additionally, Wairau also explores the relationship of an
individual with environment, with heritage and between two individuals. Thus, in case of
confrontation Maori do not seek to analyse separate components but seeks to understand the
context of well being on a larger issue.
Hinengaro or mental entity states that feelings, behaviour and thoughts are imperative within the
Maori community. As observed by Shepherd et al. (2015), Maori may be impressed with the
usage of unspoken signals that may extending up to gestures and often emerge out to be
demeaning. Thus, it could be fairly stated that healthy thinking for a Maori individual is about
relationships. Hence, altruistic behaviour has immense importance among the Maori. Thus, it can
be stated communication is the main attribute that can be carried out through emotional
expression that is often regarded to be healthy.
Tinana or physical well being is the well known concept, in regards to health it is a common
attribute. As stated by Wepa (2015), Maori individual sees body as a temple and spirit as the
deity. The head is regarded as sacred component and must be respected. Thus, it can be
perceived that good health is important for ensuring optimal development.

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is often observed as support system. Alternatively, it can also be stated family can be deemed
Whanau or family as prime support system in providing care. As stated by NiaNia et al. (2016)
Maori believe in extending relationships. The main reason for implementing this attribute is to be
gleaned by asking about the whereabouts in order to make each and every individual to be tied
into a sense of belongingness. This sense creates an aspect of being included with a broad
society.
Second model: Te Pae Mahutonga
The above mentioned model can work on ensuring community based healthcare. Alternatively,
Te Pae Mahutonga ensures that important aspects in regards health protection and promotions
are addressed in community based health care that is as follows:
Mauriora or Cultural identity, as per the traditional Maori culture, Mauriora rests on the pillar of
cultural identity. The model as observed by Wikaire et al.(2017), states that strong culture is a
necessity of good health. On the other hand, Ngā Manukura or leadership can work on promoting
healthcare through community role models and among peer groups. Thus, the model states that
social interaction and communication among the leaders can work on enhancing the group
health. Similarly, Te Mana Whakahaere or autonomy is considered important that stresses on the
objective of taking responsibility of their own well being and health. Moreover, Te Oranga
stresses on the relation between health and socio-economic conditions. Thus, as influenced by
Siricharoen (2015), health is impacted in such an extent that individual feel the requisite to
participate in society. The participation includes services and goods on which people can rely on
and access it with confidence. Toiora or healthy lifestyles states that well being and health is

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dependent on the lifestyle and how one spends their leisure time. For example, risky indulgence
among the youth such as consumption of tobacco can have severe impact on their health. As
stated by Wilson, Jackson & Herd (2016), youthful populations is marked with risk-taking
behaviour which is the norm within a community or whānau. Hence proper evaluation can work
on development of youth by assessing their lifestyle. Waiora or Environmental protection, states
the importance of protecting the environment and its effect on health and well being. The
difference between Mauriora and Waiora are insignificant. Whereas Mauriora stresses on
attributes such as inner strength, vitality and a secure identity, Waiora is linked to the external
world and spiritual element connecting human wellness with cosmic environments.
3.0 Evaluation of Models
Similarity:
The first point of similarity between the evaluated models is the strong influence on Maori
culture. In addition to that, it can also be stated both the models work on articulating strong
complexity of Maori philosophical thinking. Each and every component in mentioned model is
individualistic and self explanatory; hence take into consideration as human complexities. As
stated by Harfield et al. (2015), the interdependence of various parts of evaluated models are
important. Hence, it can also be stated this interdependence is implicit is both the mentioned
models. However, certain facts should not be overlooked that includes the goal of mentioned
models. The primary aim of both the models is to ensure better health outcomes among the
Maori members. Alternatively, it should also be taken into consideration the prime endeavor of
the mentioned models was to implement holistic approach by making use of social inclusion too.

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Differences:
The crucial difference between both the models is that an amplification of Māori concepts of
well being. In addition to that, it can also be stated that the first model stress on self development
by stating the ways an individual can evolve and bring benefit to both themselves and society.
On the other hand, the second model works on a different approach as opposed to the first one.
Alternatively, one of the prime difference that has been observed during the course of study is
the first modern is traditional in nature, whereas the second approach is based on modern
thoughts.
Firstly, the model of Te Whare Tapa Whā focuses on self assessment and correction amidst the
wrong doings of the society. However, the second model, Te Pae Mahutonga stresses on the fact
self assessment has negligible importance if the social structure is not stable. Hence, as
influenced by Brewer & Andrews (2016), the social structure plays a wide role in implementing
both the stated models. Hence, Te Whare Tapa Whā framework is used for the Health Studies
curriculum for nursing due to its simple nature. Thus, it can be clearly concluded, while the
former model considers enhancing the well being through psychology, mentality, spiritually and
family dimensions. The second model fins it imperative that change in cultural perspective can
work on ensuring better health outcomes.
Assessment of models:
On getting to the model one can unmistakably observe that the main model, Te whare tapa wha
is constructing its data in light of the advancement of youth. It bases contention that human
depends on the advancement being physically, rationally and furthermore mentally. One is

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viewed as sound on the off chance that he is physically fit, sincerely steady, and rationally
dynamic and furthermore the family supporter. One should. Family support is basic part in the
advancement of the human wellbeing. Great nourishment given to the relatives by the providers
helps a considerable measure in one having great wellbeing.
From the second model, the way of life is a necessary part has been suggested. For instance, on
the chance that somebody trusts that the genealogical spirits can recuperate one would
effortlessly get mended. Through that confidence of precursors, recuperating can be so effective
to the general population of Maori Reid et al. (2015). In the main model, there is a notice of
confidence which is something imperative amid improvement. The primary model additionally
expresses that for the improvement one should be physically fit with the goal that he can shield
himself or herself from adverse situations by keeping healthy mind. The first model likewise
calls attention to that the intention of sharing is a critical thing since the less special individuals
will have something to eat and that their wellbeing will be steady to perform public employments
Pitama (2015). Sharing likewise empowers individuals to approach the wellbeing administrations
notwithstanding when she has no financial strength or support. This will enhance the mutual
wellbeing on a longer period of time.
Poor condition likewise influences a great deal the wellbeing of the young people of Maori. For
the wellbeing advancement, nature ought to be perfect which will mean it would be free from the
infections. The perfect condition is realized by the collective participation to save condition
(Harfield et al. 2015). The Maori individuals accept it as their duties to keep the Earth clean. The
first model discusses the feeling of having a place whereby one needs to acknowledge him or
herself for the entire improvement as long as wellbeing is concerned (Wilson et al. 2016). On the

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off chance that one absolutely trusts that he can achieve a specific undertaking, certainly he was
dependably be upbeat and that his or her wellbeing will be sufficient.
The second model discusses the expansionism impacts which came about to the decay of the way
of life (Shepherd et al. 2015). The general population of Maori was not permitted to visit the
expansionism wellbeing focuses and calls attention to how the colonizers meddled with the way
of life that was accepted to be the recuperating power. The second model discusses the
embodiment of the initiative in the wellbeing area. The administration association in initiative is
vital since each wellbeing specialist would work with the laid strategies and controls. The
pioneers of Maori people group are hence should meet up and make the wellbeing division best
and available for everybody.
4.0 Conclusion
Based on the above discussed models with their associated characteristics, it would be fair
enough to state that every model can be implemented in each case scenario just as it had been
previously successful. However, the prime concern of both the models can be concluded to be
improved care. Improvement in terms of health conditions is a systematic process and requires
time as health development and promotion starts at an early age and continues to develop
through the life. Hence, it can be concluded that care at all levels of human life is important.
5.0 Recommendations
Hence, it can be recommended a holistic approach can work on ensuring better health outcomes.
However, it can also be recommended rather than implementing community based care approach

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it would be fair enough to implement individualistic care approach (Wikaire et al. 2017).
Alternatively, the first model is easy to comprehend and understand that makes it easy to be used
again by number of individuals. The simplicity of the first model makes it a better choice to be
implemented in both professional healthcare frameworks and also at individual level.

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Reference list
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Curtis, E., Wikaire, E., Kool, B., Honey, M., Kelly, F., Poole, P., ... & Reid, P. (2015). What
helps and hinders indigenous student success in higher education health programmes: a
qualitative study using the Critical Incident Technique. Higher Education Research &
Development, 34(3), 486-500.
Gifford, H., Cvitanovic, L., Boulton, A., & Batten, L. (2017). Constructing prevention
programmes with a Māori health service provider view. Kōtuitui: New Zealand Journal of
Social Sciences Online, 12(2), 165-178.
Harfield, S., Davy, C., Kite, E., McArthur, A., Munn, Z., Brown, N., & Brown, A. (2015).
Characteristics of Indigenous primary health care models of service delivery: a scoping
review protocol. JBI database of systematic reviews and implementation reports, 13(11), 43-
51.
Hayman, N., Reid, P. M., & King, M. (2015). Improving health outcomes for Indigenous
peoples: what are the challenges?. Cochrane Database of Systematic Reviews, (8).
NiaNia, W., Bush, A., & Epston, D. (2016). Collaborative and Indigenous Mental Health
Therapy: Tātaihono–Stories of Māori Healing and Psychiatry. Routledge.
Pitama, S., Huria, T., & Lacey, C. (2014). Improving Maori health through clinical assessment:
Waikare o te Waka o Meihana. The New Zealand Medical Journal (Online), 127(1393).