Whanau Ora : Report of the Taskforce on Whanau-Centred Initiatives

<strong>the</strong>re was a high level <strong>of</strong> agreement at most hui that <strong>the</strong> Whānau <strong>Ora</strong>
concept was distinctive, and from submissions made to <strong>the</strong> <strong>Taskforce</strong> it
was possible to identify at least six key characteristics.
i. Whānau <strong>Ora</strong> is about group (whānau) wellbeing. While <strong>the</strong> status
<strong>of</strong> individuals is important, it is not by itself an adequate measure <strong>of</strong>
whānau wellbeing. Hui participants generally supported <strong>the</strong> notion that
Whānau <strong>Ora</strong> is more than <strong>the</strong> sum total <strong>of</strong> individual measures;
it is primarily about <strong>the</strong> ways in which <strong>the</strong> group operates as a whole to
achieve health and wellbeing for its people.
ii. The <strong>Taskforce</strong> was frequently reminded at hui that Whānau <strong>Ora</strong>
is about self-determination. While from time to time outside
assistance is needed by many whānau, a core feature <strong>of</strong> Whānau <strong>Ora</strong>
is self-management and self-determination. Long-term dependency on
outside agencies is not consistent with Whānau <strong>Ora</strong>; instead <strong>the</strong> aim is
to enable whānau to assume responsibility for <strong>the</strong>ir own affairs.
iii. Arising from <strong>the</strong> engagement hui and written submissions <strong>the</strong>re
is a strong message that Whānau <strong>Ora</strong> is concerned with ongoing
intergenerational transfers. Participants considered positive and
empowering interactions between generations to be at <strong>the</strong> heart
<strong>of</strong> whānau. Those interactions include <strong>the</strong> transmission <strong>of</strong> values,
knowledge, culture, technologies, lifestyles, wealth and assets.
In a three- or four-generational whānau, transfers are bi-directional:
from older to younger generations and from younger to older.
iv. During <strong>the</strong> engagement hui it was made clear to <strong>the</strong> <strong>Taskforce</strong> that
Whānau <strong>Ora</strong> has a strong cultural dimension. For all individuals and for
all groups, wellbeing depends on many social and economic variables
but, in <strong>the</strong> whānau context, wellbeing is also closely linked to Māori
cultural identity and <strong>the</strong> expression <strong>of</strong> Māori cultural values. Te reo Māori,
<strong>the</strong> observation <strong>of</strong> cultural codes <strong>of</strong> conduct (tikanga), protocols to guide
interactions within <strong>the</strong> whānau and beyond <strong>the</strong> whānau (kawa), as well
as cultural preferences for food, recreation and socialisation are integral
to Whānau <strong>Ora</strong>.
Whānau <strong>Ora</strong> – well that’s us,
it’s who we are.
v. Whānau <strong>Ora</strong> is also about <strong>the</strong> ways in which whānau interact
with wider society. While access to institutions such as schools,
health clinics and social service agencies is an important part <strong>of</strong> that
interaction, <strong>the</strong> <strong>Taskforce</strong> was frequently reminded that access is not
by itself a sufficient measure <strong>of</strong> progress; more important is <strong>the</strong> need
for societal institutions to be able to respond positively to whānau and
for whānau to be able to freely negotiate with agencies to achieve <strong>the</strong>
best results, consistent with <strong>the</strong>ir aspirations. There are numerous
institutions within society that have high relevance for whānau, including
educational, sporting, recreational, cultural and health agencies. In
addition interaction with societal institutions also includes relationships
within te ao Māori – marae, hapū, iwi and wānanga. Although <strong>the</strong>re was
no expectation that iwi would fund core services such as health and
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