Te rourou aroha: Healing through raranga - Chapter 2

The following is an excerpt of my Indigenous Masters Thesis

CHAPTER 2: My practice

This chapter discusses my practice and the elements that come together to create a cultural art based therapy. Delving into harakeke as the analogy for whānau, the importance of aroha for conducting this taonga tuku iho. Mason Durie’s Te whare tapa wha has also influenced the holistic aspect of my practice. I believe that rāranga has the ability to cater to wairua, hinengaro tinana and whānau. My practice of rāranga as rongoa and the ture that guide my conduct.

Harakeke – The Whanau analogy

Hutia te rito o te harakeke, Kei whea te kōmako e kō? Kī mai ki ahau; He aha te mea nui o te Ao? Māku e kī atu, he tāngata, he tāngata, he tāngata

This first principle I will discuss is harakeke as the analogy of whānau. For generations, harakeke has been symbolic of the whanau structure. The following whakatauki bring to light the ties that Māori connect between themselves and harakeke.

“Tungia te ururua, kia tupu whakaritorito te tupu o te harakeke”

This whakatauki reflects the natural analogy that occurs between the harakeke and the human family. Among many indigenous communities there is a reoccurring theme that exists between the Earth and the spirit of the people. This dynamic contributes to a special relationship between the people and the land. Profoundly, Māori describe themselves as Tangata Whenua, which literally means “people of the land”, “to be home”, “to be naturalized”, “established”, “comfortable” or “to be born of the land” (Maori Dictionary, 2016). These are all symbolic of the ties between the people and the land. Another natural symbol known among Māori is that of the Harakeke plant. Harakeke is a symbol of family and its generations, the natural cycle of life that is new, that is old and that is gone.

“The harakeke (flax) plant represents the whanau (family) in Mäori thought. The rito (shoot) is their child. It is protectively surrounded by the awhi rito (parents). The outside leaves represent the tüpuna (grandparents and ancestors).” – (Te Ara, 2016).

This quote describes how harakeke is seen as a symbol for family. Each whenu – leaf represents a family member. The youngest generation, the potiki is always at the centre. As the plant grows another rito – potiki will sprout through the middle, moving the other whenu further outwards. The whenu on the outmost edge eventually give way, dry up, fall off, and become part of the earth again. The plant continues to grow from its centre, such as the human family does also.

Aroha

“[W]ays of constituting knowledge, together with the social practices, forms of subjectivity and power relations which inhere in such knowledges and relations between them. Discourses are more than ways of thinking and producing meaning. They constitute the 'nature' of the body, unconscious and conscious mind and emotional life of the subjects they seek to govern” (Weedon, 1987, p. 108).

This is Foucault’s idea of social discourse, for Māori “aroha” is the way in which we practice social discourse. It is the method through which we share knowledge and experience, create and maintain relationships. Aroha is the way we think about and act towards each other. What is aroha? I understand aroha as the love that we show through our practices, the way treat others, show them hospitality, support them. We use aroha in the way we dictate our behaviours in social settings, involving whanau, hapu, Iwi and their wider community. It is a method through which interaction is enhanced and a fundamental aspect of showing care to others. In the Māori world it is essential to practice aroha when connecting to people, through every medium from sharing a meal, learning or teaching, and working together as a collective.

“Aroha encompasses love, respect, compassion, loyalty and integrity. Without aroha you would not be able to achieve the wero we have laid down for you. With aroha, everything can be accomplished” - Robyn Kahukiwa, 2000.

This definition was written in a children’s book that was created and illustrated by Robyn Kahukiwa. The book reflects Māori values for the younger generation, following the journey of growth for two children who are raised by nga atua Māori. Depicting aroha as a gift that is shared among people but also as the method through which all things must be practiced. The context for this description is for the simple yet meaningful explanation of the significance of aroha to children. Aroha is a concept that embodies the practices of: respect, loyalty, integrity and compassion. All of these are significant aspects of my practice because they give recognition to the person, their spirit, their existence.

“Underpinning the collective ethos of a te ao Māori world view are specifically Māori values and practices. Values and practices such Māori as aroha ki te tangata (care and respect for people)… manaaki (support), wairua (spirituality) and utu (reciprocity) were central to the Māori PTEs… provision. We base our whole service on aroha and manaaki, if the money is not there the kaupapa still has to go on.” - New Zealand Council for Educational Research, (2010).

The New Zealand Council for Educational Research explains aroha as a value and practice that is particular to. Using the context of aroha ki te tangata – care and respect for people. It places aroha alongside other important Māori values such as: manaaki, wairua and utu. These are used within the context of teaching and have been integrated into the practices of teachers who wish to involve inclusive kaupapa into their practice. This is a cultural application that I carry in my own practice because I identify aroha as an integral and fundamental part of sharing experiences. I believe that aroha is conducive to the well being of those within the space that we practice. Aroha in the Māori world, is also seen in the appreciation of another persons way of seeing the world, respecting the way that they view matters of the mind and heart (Hoskins, 2012). Aroha is the responsibility that we have towards each other as human beings, considering each person as a valuable contribution to whanau, hapu and Iwi (Barlow, 1991; Marsden & Royal, 2003; Hoskins, 2012).

“Charles Royal (2008) has also suggested that aroha defies and transcends intellectualism and rationality, and represents the greatest teaching of our (Māori) culture. In being extended without regard to the social and political positions and representations of others” - Hoskins (2012)

This description is significant because it adds a dimension to aroha by recognizing it as something beyond ordinary social conduct. It is described as the pinnacle of Māori ethics. Aroha is the interconnectedness between all components of Māori existence. Tikanga, whānau and Mana are encompassed within the confines of aroha. Through aroha; tikanga can be practiced in truth, relationships are built (whanaungatanga), and Mana is cultivated and bestowed.

Te whare tapa wha

Te whare tapa wha is a concept brought to the front by Māori psychiatrist, Sir Mason Durie. It was formulated to deliver heath care to Māori, particularly mental health. It is symbolic of who we are as Māori – individually and collectively. The parts which together, make us whole; Tinana – the body, health. Wairua –the spirit, wellness. Hinengaro –the mind and psyche. Whanau – our family, community, social life. All these elements are fundamental to the health and well being of an individual and their community. Complementing each other through maintaining identity, prosperity and a Māori way of thinking and behaving. There is an understanding that a healthy person will have all the aspects of te whare tapa wha in balance. A person is not merely their physical characteristics, their personality, their family or their spirituality – a person is all of these things, simultaneously (Durie, 2011).

Figure 5. Te Whare Tapa Wha – Maori Model by Mason Durie via Ministry of Education.

Mason Durie produced a cohesive framework for treating Māori in the psychiatric health system because it recognized the need for a spiritual aspect and incorporated the involvement of whānau. Māori had been treated within the mainstream “Pākeha” framework, which only catered to physical or cognitive parts of a person. Dividing well-being into sections and separating vital aspects of Māori health which required unity for successful application. Pistacchi (2008) discusses te whare tapa wha as:

“[A] 'holistic approach in which health and well-being is described in relation to the four walls of a strong house. A person is considered unwell if any one of these foundations is weak, and healthy if all four walls are strong'. It is because of this concept that the health of the individual is crucial to the health of the entire whanau and vice versa…”

Many Māori find their cultural values are not acknowledged and this often leads to the refusal of appropriate care. Te whare tapa wha is designed as a guideline for working with Māori for this reason and has since been taught across many disciplines, with the goal of making New Zealand a society in which Māori are valued. Te whare tapa wha is a doorway for Māori to access health care and better lives. Mcpherson, Harwood & McNaughton (2003) say that:

“Services that utilise the principles of cultural safety can reduce barriers and encourage access, and a number of culturally specific services have been successfully introduced… A recent model explicitly addressing a Maori perspective of health and wellbeing is the Whare Tapa Wha model, visualised as a "four sided house" where each construct below is required for health (box). The link between these four components is fundamental…”

This research discusses the cultural safety, using Te Whare Tapa Wha model in an effort to reduce social barriers for Māori. It is an idea that has been implemented into the infrastructure of New Zealand society and is day by day, being used to give dignified care to Māori.

Model of practice

Nāu te rourou, Nāku te rourou, Ka ora ai te Iwi

The rourou is my model of practice which involves all of the concepts discussed in this chapter. The health and well being of the people (te whare tapa wha), striving for progress and wellness as a united front, but most importantly that all of these things are done with aroha. The harakeke is symbolic of the method (raranga, whanaungatanga, aroha) which I use in my practice with the intent to achieve healing.

figure 6. Naku te rourou. – My Maori model of understanding.

My practice

I have a space where I invite my family, friends and acquaintances. This space is a welcoming warm space, where we weave (harakeke), share food (tinana), share stories and everyone is welcome (whānau). There is an open door policy from Monday to Friday, where people can come and enjoy the company, relaxation and an environment which encourages creativity (wairua, hinengaro). People are not charged for our time or for what they learn, all that is expected is respect for our space and the people within it. Children are also welcome to attend their parents, it is a whānau friendly environment and I believe this is the best way to achieve comfortability. I use aroha in my practice in the way in which I communicate ideas, understanding, give them a safe place where they feel they are welcome and that they belong. We talk about our lives and what is happening, our past and our hopes for the future. The people we work with are welcome to come and go as they please, knowing that they have access to a space where they can relax, practice rāranga, feel that they are cared for and create beautiful things. There is no structure and they are allowed to go at their own pace, they have the option of creating anything they please. I work as a facilitator who can show them weaving techniques they want to learn, but most importantly I acknowledge them as fellow human beings and I am a listening ear for them to talk to. In effect, I believe that this is the practice of aroha. To understand, to belong, to care and to share.

I chose this method because when I was struggling with my mental health, practicing rāranga in a whānau environment that was provided at Te wananga o Aotearoa helped me substantially. Using rāranga and the skills I have learnt studying psychology and anthropology, I hope to offer a similar service to others. An art therapy that is particular to Māori culture and is designed upon the foundations of te whare tapa wha.

Citation:

Waru-Keelan, Z. (2018). Te rourou aroha: Healing through raranga.

In text citation:

(Waru-Keelan, 2018)