Overview
Interface of worldwiews
This model serves to explore the interface between Te Ao Māori, the Māori worldview, and Te Ao Pākeha, a predominantly Western worldview, as it relates to current dominant discourse in Aotearoa New Zealand regarding wellbeing and trauma-informed practice. The offerings here do not suppose that any particular view should be considered better or be more dominant, but rather, demonstrates that they each build on the other. Through weaving these ideas and understandings together, it is my hope that collectively, we may build a unique, exciting, respectful, relevant, and practical way to nurture our young people and provide support, for all those within their realm.
For some context, it’s important that we recognise that wellbeing, and experiences which promote or inhibit this, are embedded in the ecological climate. Morgan (2013) has developed this model which consists of: mauri of the whānau - economic wellbeing; mauri of the community - social wellbeing; mauri of the hapū - cultural wellbeing, and mauri of the ecosystem - environmental wellbeing. Interactions occur between every layer within this, with influence of varying degrees depending on place, time, culture, people and circumstances. Ultimately, they also impact at the individual level.
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We need to always hold this inter-relatedness in mind. Whether looking at the big picture in a holistic way, or zooming in to consider how to promote the mauri of whānau or individuals, we need to remain cognisant that everything is connected, and as such, every aspect is intrinsically embedded within the broader socio-cultural context.
As Smith (2019, p. 21) establishes, “...everything created is connected to whānau...connections could not only be established with human beings, but also flora and fauna, the elements, and any thing or entity that could be sourced back to creation, through whakapapa...[and also] connection through wairuatanga”.
In practice, in working with our young people, we need to recognise that the wellbeing of family is, and will always be, crucial, and that the child and their whānau, are influenced by broad and often cross-generational experiences, such as the impacts of oppression through colonisation, natural disasters (such as earthquakes or pandemics), terrorism, or war.
As Smith (2019, p. 21) establishes, “...everything created is connected to whānau...connections could not only be established with human beings, but also flora and fauna, the elements, and any thing or entity that could be sourced back to creation, through whakapapa...[and also] connection through wairuatanga”.
In practice, in working with our young people, we need to recognise that the wellbeing of family is, and will always be, crucial, and that the child and their whānau, are influenced by broad and often cross-generational experiences, such as the impacts of oppression through colonisation, natural disasters (such as earthquakes or pandemics), terrorism, or war.
Māui and the Sun
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In the pūrakau (story) of Māui and the Sun, Māui, with his brothers, slows the sun to lengthen the day. Through his foresight, creativity, leadership, hard work, persistence, and stamina, Māui brought balance to night and day, empowering all living things, providing them a greater opportunity to thrive; effectively creating a cycle of wellbeing.
Here we use the story of Māui and the Sun as a metaphor for the cycle of healing, and specifically the importance of promoting, maintaining, and where necessary restoring, balance to the natural cycles of stress and resilience. |
Whakapapa of the Model
This model whakapapa’s back to the origins of Creation. Regardless of your worldview, adversity and healing are intrinsically human experiences which have spanned all of human time. As such, in acknowledgement of this, and the place of human creation as a part of the bigger picture, I include below, begin the Māori Chant for the Creation of the first Human. While this may or may not align with your personal worldviews, my hope is thatas you explore this model, you will come to recognise that the words and meanings bestowed through this chant are the first point of connection with regards to weaving Māori and Western perspectives together through The Cycle of Healing.
Purangi to hiriringa
Purangi o mahara Purangi to hauora Purangi to haumanawa Ki taiao nei |
Your persistence comes to life Your thoughts awaken
Your breath breathes Your heart pulses For the dawning of day |
Foundational knowledge is held within matauranga Māori (ancestral knowledge) and other ancient indigenous knowings around the world. The ideas central in this chant and through Te Ao Māori - thoughts, breath, and the heart, also hold great significance in Western perspectives of wellbeing. Specific to Western Sciences, they are seen to relate to the human “survival mode”, or what is more commonly referred to as the fight or flight response, and the components of this, the “stress cycle”, and related neuroscience.
Cyclical Nature of Energy Shifts Over Time
Perhaps the first thing we notice is the cyclical nature of the model, and how it shifts through the phases of a day, from daylight, to dusk, darkness, dawn, and back into the light.Conceptually, this ties to natural cycles which govern traditional Māori time-keeping practices, within the model, representing the shifts in energy over time as our young people and those around them, continue to move through the natural stress and resilience cycle as they maintain mauri ora (wellbeing), and collectively, noho tauriterite (communities and environment in balance).
As the focus is kept on finding and maintaining a state of balance, it’s important to note that the notion of “good” or “bad” has no places within this model; rather it is all about mana, mauri and balance. |
You have to feel it to heal it - Bryan Post (2020)
As Bryan Post of the Post Institute so wisely says, “You have to feel it to heal it”. I think this captures the essence of the model, with the inference being that the Cycle of Healing, when in balance, is a healthy response to adversity and a natural process which promotes resilience.
Draw on current brain-based science the cycle of healing has parallels with the Stress Cycle in that there are four main components, each drawing on concepts relating to Perry’s Neurosequential Model and Porges’ Polyvagal Theory.
In the Neurosequential Model it is recognised that the brain develops from the brainstem, with the limbic system developing next, and latterly, the cortical area, with trauma impacting most significantly on the areas in the development at any given time, and therefore requiring targeted responses for healing. When the survival response is triggered, we move back into our brainstem, and through time and support, shift back up the layers to return to our thinking brain in which we can begin to feel more settled.
The Polyvagal Theory brings the perspectives of the nervous system as a series of connections through the Vagus Nerve, which serve to link body and brain, sensations and feelings, what has been termed ‘The Social engagement System’, and very importantly, through both worldviews, the intricate dance between breath, heart and thoughts, which tie each of these theories together.
Neuroscience simply affirms what Māori have implicitly known, and an affirming relational approach are critical to raising children” - Alayne Hall
While it may appear on the surface that neuroscience doesnt align with Te Ao Māori (the Māori worldview) and matauranga Māori (ancestral knowledge), Alayne Hall of Tainui highlights that ”neuroscience simply affirms what Māori have implictly known, that love, attachment, and an affirming relational approach are critical to raising children”.