Whakapiki tūhono ki te whenua : exploring how reconnection to whenua enhances the oranga of te taiao and whānau : a thesis presented in partial fulfilment of the requirements for the degree of Master of Health Science - Māori Health at Massey University, Te Kunenga ki Pūrehuroa Manawatū, New Zealand

Abstract

In a time where the generational impacts on te taiao are felt worldwide through a rapidly changing climate, and associated extreme weather events, the magnitude of the issues can sometimes leave us feeling hopeless. In our corner of te ao (the world) here in Aotearoa, we have an opportunity to take a lead, healing our fauna and flora, healing our whakapapa (genealogy) connections and healing the mauri (life force) of te taiao and the oranga (thriving/ living) of our people in the process. This research explored the innate relationship between the oranga of te taiao and the oranga of tangata whenua (people of the land) using the case study of one whānau based at their papakāinga (homestead) in Edgecumbe, Aotearoa. The whānau utilised a memorandum of understanding (MOU) created by a whānau member before their passing, in the hopes that it will be honoured in due time. The MOU was the foundations of this kaupapa (topic), bringing forth whānau aspirations, values and tikanga (practices/ customs) in order to create re-alignment to a Māori way of healing and uplifting oranga through a place based whānau approach. The whānau kaupapa aligned with the Tīwaiwaka principles on how to improve the oranga of te taiao and thus the oranga of the people. This research supports the revitalisation of mātauranga Māori (Māori knowledge) through rongoā Māori (ways of healing) and māra kai (gardening). The kaupapa incorporated the plantings of native trees, vegetables and fruit trees to create sustainable changes and promote oranga through connecting to te taiao. Identity and belonging are key elements to Māori whānau thriving, and this research kaupapa alludes to what could be achieved across the motu (country) pertaining to different whānau relevant to their contexts in their rohe (region). A collective approach such as the one utilised within this research promotes kotahitanga (unity), whanaungatanga (relationships) and manaakitanga (respect) for a common goal. Rather than our differences being hindrances, we identified them as the gifts we bring.