He oro hauora: How do kaupapa Māori models of health relate to my music therapy practice in an adolescent acute mental health unit? (original) (raw)
Related papers
Mahi a Atua: A Māori approach to mental health
Transcultural Psychiatry, 2019
M aori are the indigenous people of Aotearoa New Zealand. European colonisation had a devastating effect on their communities and their way of life. While there is some evidence of a renaissance of M aori culture in recent years, like other indigenous people across the world, they continue to be massively overrepresented in their country's figures for poor mental and physical health. In this paper, we briefly review the literature on the Movement for Global Mental Health and review the case that has been made for the use of indigenous psychologies in place of approaches based on Western psychiatry and psychology. We present two case histories where an intervention based on an indigenous M aori approach to negotiating emotional conflicts and dealing with mental health problems was used. This approach, called Mahi a Atua, was developed by two of the authors over a number of years. We conclude that indigenous approaches to mental health offer not just an adjunct to, but a real alternative to, the interventions of Western psychiatry. They provide a framework through which individuals and families can negotiate their journeys through mental health crises and difficulties. However, such approaches can also work on a socio-cultural level to promote a positive identity for indigenous communities by celebrating the power of indigenous deities, narratives, and healing practices that were marginalised and suppressed by the forces of colonisation.
Culturally-Based Impacts on a Psychotherapy Practice in Aotearoa
The Australian Journal of Music Therapy, 2015
Nga mihi nui e te Tangata Whenua O Aotearoa tena koutouKo Roy taku ingoaTe Mana O Kupe taku maungaTe Pari Rua taku moana Taupo Plimmerton taku kaiangaE Te Whare Wananga tena koeE Te Wairua tena koe Nga Mate,Nga Tupuna, tena koutouNga Iwi e tau nei Tena koutou, tena koutou tena koutou katoa.IntroductionIn writing this article I first acknowledge my clients and teachers. This material was first presented as a paper at the Linking Cultures Conference in 201 3,2 and I write as a Pakeha.3 I believe music therapists are well aware that verbal therapy is an important form of communication but which has certain limits. The psychotherapy world is also aware of that viewpoint but the profession has marginalised approaches which attend primarily to movement, drama, dance, music, and theatre. The relationship between verbal therapies and music therapy is perhaps better understood by mutually interested practitioners and the question remains which communication mode should come first. I prefer t...
RWH2UD Traditional Māori Healing and Wellness Outcomes
2016
i-Nuku, ko Hekeheke-i-Rangi Ko te korekore i ahu mai ko Pō-Taki-Wā Na, ko Pō-taki-Wā i ahu mai ngā Ao katoa Ka puta ki roto ki waho ko te ira tangata Mai i te wheiao ki te whaiao ki te Ao mārama Tihei mauri nui, tihei mauri roa Tihei mauri ora Hei tīmatanga kōrero me wehi ki te atua, Te tīmatanga me te whakamutunga o ngā mea katoa. Nāna tēnei kaupapa me ngā tohu i ārahi i a tātou. Korōria ki ōna ingoa tapu. Me whai whakaaro hoki ki ngā tini aitua. E hinga mai nei, e hinga atu ra i runga i ngā marae maha o te motu. Koia hoki ētahi o ngā puna ora i pā ki te kaupapa rangahau. Ara, ko Tikirau Stevens tērā, ko Irene Puna tērā, ko Heeni Phillips tērā, ko Te Awhina Riwaka tērā kua hoki ki te ringa kaha o te atua. Rātou kua wheturangitia ki te ao wairua, haere, haere, whakaoti atu ra. He mihi tēnei ki ngā Whatukura, ki ngā Mareikura, ki ngā Tohunga Puna Ora e manaaki nei i te mauri o te rongoā. Koutou rā e pūpuri nei i te taonga i waihotia mai e ngā tūpuna. Ka mihi hoki ki ngā whare oranga puta noa i te motu, ahakoa ngā piki me ngā heke, ka kaha tonu te kawe nei i tēnei mahi whakahirahira mō te oranga o te iwi, tēnā koutou katoa. E kore e taea ngā mahi i tūtuki mō tēnei rangahau, ki te kore he tautoko, he awhina i a koutou. He kaupapa anō te rangahau me te whai i ngā whakaaro mō tēnei mahi. Ko te tūmanako, kua tika te takoto o ngā kupu kia mau i te ia ō koutou kōrero, kia puta he hua ki a koutou hoki. Nō reira, huri noa i te motu, tēnā koutou katoa To those rongoā practitioners and healers involved at various stages and throughout the project, we are immensely grateful for your contributions and support. Ngā mihi nunui to the Whare Oranga who gave of their time and effort to the Stage II case studies:
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Transcultural psychiatry, 2018
This project explored how Māori understand experiences commonly labelled "schizophrenic" or "psychotic". Semi-structured interviews were conducted with 57 Māori participants who had either personal experiences labelled as "psychosis" or "schizophrenia", or who work with people with such experiences; including tangata whaiora (users of mental health services), tohunga (traditional healers), kaumatua/kuia (elders), Māori clinicians, cultural support workers and students. Kaupapa Māori Theory and Personal Construct Theory guided the research within a qualitative methodology. The research found that participants held multiple explanatory models for experiences commonly labelled "psychotic" or "schizophrenic". The predominant explanations were spiritual and cultural. It seems that cultural beliefs and practices related to mental health within Māori communities remain resilient, despite over a century of contact with mainstream e...
2021
Tūhonotanga relates to one’s physical and spiritual embeddedness to the surrounding world, including to culture, to kin, and to Father Sky and Mother Earth. Kanien’keha:ka researcher Alicia Ibarra-Lemay from the community of Kahnawa:ke, interviewed Māori psychotherapist Donny Riki from Aotearoa, to explore her practice of healing in relation to her own connections to the Ngāpuhi and the Ngāti Paoa. As granddaughter to Ina Tepapatahi, Patara Te Tuhi, Puahaere, and Haora Tipakoinaki, Donny carries the responsibility for healing in the sense of helping her people find their way back home after 186 years of colonial violence and rule in her homeland of Aotearoa. This chapter discusses the way she works with tāngata whaiora (Māori people, seekers of wellness) and how the process of healing is conceptualized in her Maori worldview.
International journal of qualitative methods, 2020
This article presents a description of a specific Indigenous research methodology, Kaupapa Māori Research (KMR), followed by a discussion of the potential contribution that KMR and other Indigenous frameworks make toward understanding and addressing widespread mental health inequities affecting the world's Indigenous peoples. The contribution of existing qualitative KMR to the fields of health and mental health in New Zealand is discussed, and innovative approaches employed within these studies will be outlined. This paper describes the utility of KMR methodology which informed the development of qualitative interviews and the adaptation of an analytic framework used to explore the impact of systems on the experiences of Māori (the Indigenous peoples of New Zealand) with bipolar disorder (BD). This paper adds to others published in this journal that describe the value, inherent innovation, and transformative potential of KMR methodologies to inform future qualitative research with Indigenous peoples and to enact systemic change. Transformation is achieved by privileging the voices of Māori describing their experiences of mental health systems; presenting their expert critique to those responsible for the design and delivery of mental health services; and ensuring equal weight is given to exploring the clinical, structural and organizational changes required to achieve health equity. It is proposed that this approach to research praxis is required to ensure that studies do not perpetuate institutional racism, which requires close adherence to Indigenous research priorities and partnership with Indigenous peoples in all steps of the research process.