Rongo ā Puku

Puku as a source of intelligence to inform wellbeing, doctoral thesis abstract by Dr Sally Rye

Where colonial infrastructure, theoretical paradigms and western values dominate and continue to rule over Indigenous lands, airways and water, the health and well-being of Indigenous people will often suffer. Recent hauora (health and well-being) initiatives and notable cultural shifts across Indigenous communities in Aotearoa are deserving of more recognition. This is because western culture and ideologies related to kai (food) which were introduced during the colonisation of our lands, our environment, and our people, have had a major detrimental impact on Māori health and well-being.

Many Indigenous people share this experience and continue to be challenged by lifestyle choices, patterns, and behaviours related to kai and which often lead to chronic disease and debilitating life-style conditions. Additionally, it is clear that historical and current government policies here in Aotearoa do not always align with Indigenous values and principles that appropriately reflect Māori attitudes, practices and preferences related to kai. This doctoral research intends to critically interrogate these issues by addressing the key research question: How do we revitalise more traditional knowledge, practices and understandings related to kai in an effort to optimise the health and well-being of Māori and Indigenous Peoples? In this regard it is important to articulate our own Indigenous solutions for our well-being; to exercise ‘rangatiratanga’.

‘Rongo ā Puku’ is the methodological approach developed within a kaupapa Māori framework in this thesis. ‘Rongo ā Puku’ conceptualises Puku (gut) as a source of ‘intelligence’ to inform well-being and is an Indigenous approach to hauora Māori. I employ both Māori and western approaches in my research including a comprehensive literature review; the collation of pūrākau; individual and focus group interviews; online surveys; hau kōrero, and an analysis of kōrero tawhito.

My doctorate thesis is of particular relevance at a time when Māori are developing increasing emphasis on self-development strategies and the recognition of solutions informed by Indigenous knowledge. This work will argue how ‘kai ora and puku ora’ might be normalised as an Indigenous approach to well-being. In doing so, it seeks to contribute to the reclamation of our own ‘hauora’ knowledge, practices, and values. Finally, it will make an important contribution to whānau understandings of our capacity to engage in our own well-being solutions. This in turn, will contribute to improving the health of our communities, contribute to protecting our culture and ultimately, contribute to the long-term survival of Māori people.

Rongo ā Puku design, by Cody Hollis.

The middle pātiki, and the outer shapes, use puhoroto to describe the connection of the puku to the other aspects of hau (life’s essence). In the kōwhaiwhai, are two koru which represent the duality of Tūmatauenga and Rongo-mā-Tāne. This idea is also reflected in the use of kōwhaiwhai being curved, versus the pātiki being crisp and sharp.

The 7 tenets of HAU

Seven areas of Hau have been identified as pou, markers or tenets of hauora for Dr Rye’s research, these are: Hau Aio (spiritual), Hau Puku(intuition), Hau Hinengaro (cognitive), Hau Tangata (flesh/worldly), Hau Wahi (place), Hau Kāinga(home) and Hau Maramataka(space).Weighing in on Dr Moana Jackson’s “ethic of prior thought” (Kaupapa Rangahau, 2014), the 7 tenets of Hau Ora have been designed to support the articulation of well-being during Dr Ryes research investigation of Rongo ā Puku (RāP) . Derived, modified, and inspired by prior thought that is woven into pūrākau, kōrero tawhito, rongoā practices, and hau kōrero, the principle discussed in the framework represent a combination of old as well as new whakaaro.

Exploring the state of her personal hau, Dr Rye has drawn from her interpretation of the kupu ‘hau’. To her it represents ‘hā ū’, ‘hā’ being the vitality of breath and of life, and ‘ū’ referring to nourish or feed. In her journey and exploration of hau she begins with ko wai a(hau), understanding what nourishes every aspect of hau to achieve hau-ora.

“In the quest of knowing and understanding more about my personal hauora, I engaged in an internal rangahau journey. With intention I unpacked each of the 7 tenets of Hau Ora, analysing and assessing the state of each hau. I accepted that my hau(ora) can be as vibrant as I wanted it to be. The state or condition was dependant on the investment I was willing to make into each area of my well-being.

Over time as I gained confidence in my mātauranga surrounding my hau-ora as I came to a place of balance. I was then able to repack each of the 7 tenets and accept what holistic hau(ora) meant for me. As I wove together each hau, I could see wholeness in my ora. I understood that I would not always operate in wholeness of hau, what was important was that I knew what it looked like and what it felt like. I became more aware and in tune with how to get back to hau(ora) when one of the tenets was out of balance.” Rye (2024, p.g 85)

The following hau kōrero provides narratives on what each hau means to me. This articulation of hau from my perspective is offered to others as a tūāpapa to rangahau on their personal and unique hau tenets.

Hau Aio
He atua, he tangata, every one of us is both divine and beautifully human.
Dr Rangimarie Turuki Arikirangi Rose Pere, Pere (2019, 3:47).

Dr Rose Pere was affectionately known to many as Whaea Rose. She was an eminent holder of spiritual teachings and ancient wisdom within academia and Te Ao Māori. I had the privilege of being in the intimate company of Whaea Rose on three occasions as an early career Social Worker 30 years ago. Her dynamic and vibrant presence will forever be etched in my memory as I recall my experiences with her. One particular affirmation reached the core of my puku, resonating and stirring my inherent knowledge systems.

“He atua, he tangata!” in this simple yet powerful statement lies the belief that has carried me through many uncertain seasons. It has affirmed and reminded me that the source of celestial connection, capacity and capability exists within me. This notion of duality, operating in the spaces of Tūmatauenga and Rongo-mā-Tāne is within our control. We have a direct link to Io Matua and can connect to this source of power through the intentional nurturing of hau ā Io, or hau Aio.

Hau Puku
Ko koe te rongoā, you are the medicine.
Waka Tahuri Rye (personal conversations, 1972–2020).

A natural progression from hau Aio, is to discuss hau puku. My mothers’ teachings, ko koe te rongoā have guided me from a place of being stuck in dark spaces of unwellness back towards a place of enlightenment and hauora balance. Knowing that the healing power of Io can be found within has also been the mantra to affirming that I am the medicine, for myself, my whānau, and my hapori.

Traditionally the symbols of time were not restricted to clocks, calendars, bells, or whistles. Time was informed by tohu (external signs informed by star systems, moon cycles, tides, and the environment), and rongo (internal signs intuition informed by senses). Hau puku can be seen as a tool or mechanism to tap into and interpret external and internal tohu. Signs that change is about to occur and shifts and movements to follow.

The different faces of the moon each day were aligned to patterns and energies. These were observed by our ancestors and guided the tribes in different activities (Tawhai, 2013). These patterns can be applied today as we carve out time to puku mahi – actively seek work and play, learning, noho puku – allowing a time and space to be still, reflect and process knowledge, and haere puku – a time to tap into spiritual energies and heighten our consciousness to a level of celestial awareness.

Hau Hinengaro
As we think we live, and how we live is a pretty good indication of how we think.
Rev Māori Marsden, Royal (2003, p. 27).

A descendant of Ngāi Takoto, Ahipara, and Ngāti Warara, Rev Māori Marsden (10 August 1924 – 18 June 1993) was an author, an ordained Anglican minister, a graduate of Te Whare Wānanga of Te Aupouri and tohunga (expert) on Māori philosophy. Edited by Te Ahukaramū Charles Royal, ‘The Woven Universe’ holds a collection of his writings, expressing his thoughts and views on key concepts in the Māori worldview.

Rev Māori Marsden discusses metaphysics and how this determines how one directs their lives (Royal, 2003). The way we think plays a critical part in manifesting and sustaining hauora. Our thoughts are shaped by our core ideas, beliefs, values, and principles. For Indigenous People these systems of knowing stem from a rich history of lived experiences and conditions. These have been held in cultural procedures, protocols, customs, lore, methods, practices, and approaches.

Within Te Ao Māori, approaches to knowing, behaving, and interpreting the world are informed by tikanga (protocols), kawa (rules), and ngā ture (laws). Within a modern context, these are implemented consistently within Māori constructs such as marae, Te Kura Kaupapa, Te Whare Kura, Te Whare Wānanga, and Māori organisations.

Hau Tangata

Tuhia ki te ngākau, write it in your heart.
Tiwana Aranui (personal conversations, 2023).

Matua Tiwana (Chop) Aranui (QSM) descends from Ngāti Pahauwera, Ngāti Kahungunu me Ngāti Porou. A respected kāumatua and rangatira based in Ngāti Kahungunu, he was recognised recently with the Queens Service Medal for his contribution towards education, health, and well-being. Currently, he is chairman of Pukemokimoki Marae and Pou Ahurea for the Hawke's Bay District Health Board.

Whilst sharing pūrākau to illustrate ancient food cycles relating to Ngati Kahungunu, I had asked Matua Tiwana if these stories were published. His response was “tuhia ki te ngākau”. He had chosen this kīwaha (saying) to express the importance of engaging in experiences with tangata, kanohi ki te kanohi, ihi ki te ihu, ngākau ki te ngākau, puku ki te puku. I had greatly appreciated this reminder. It was a lesson to me as a Kairangahau writing about hau, to pause and look around, to be in the moment and to be a part of the vibrations of stories.

Indigenous People thrive when the lives of intergenerational whānau are naturally intertwined in every aspect of doing, being, and seeing. The celestial vibrations of hau that existed within physical spaces are a powerful tool for learning, growing, and healing. A modern paradigm where the power of learning, growing, and healing through engagement exists is within Kapa Haka wānanga. As campaigns begin for Matatini (National Kapa Haka Competitions) the whole whānau, hāpu and hapori gather at the marae or community spaces to uplift the hau of the team as they prepare for competition.

Hau wāhi
Come for the kai, stay for the kōrero (Little Miss Ringawera Tik Tok Influencer).
Charlizza Matehe (personal conversations, 2023).

With over 100, 000 followers on Tik Tok, ‘Lil Miss Ringawera’ is no stranger to using social media platforms to create a safe space to kōrero about anxiety, depression, and suicide. The platform draws a diverse audience of loyal followers across the world. Strangers who lean in and feed off the uplifting words of encouragement and enlightenment. For some reason they find familiarity and connection as Charlizza shares hauora kōrero as she cooks for her whānau and community. One follower stated, “I feel so safe on here” and another “I feel like you are talking directly to me when I watch your videos”. This is an example of the power of hau, it can travel in all spaces where energy exists, including Wi-Fi.

The catch phrase for Lil Miss Ringawera is “come for the kai and stay for the kōrero” stemming from her whānau values surrounding the kitchen table. This is a space in her kāinga for people to come for physical, emotional, and spiritual sustenance. Using the analogy of a boxing match, and the corner being a safe space for a fighter to take a breath from the fight. Here he/she will receive physical attention (ice, water, and medical supplies) emotional and cognitive guidance (prep talk, strategy from the trainers sharing what the fighter can’t see) and spiritual support (prayers and encouragement).

Hau kāinga
Hoki atu ki tōu maunga kia purea ai e koe ki ngā hau o Tāwhirimātea.
Return to your mountain to be cleansed by the winds of Tāwhirimātea.
Whakataukī, Māori proverb.

Where Indigenous People have been displaced from their marae, ūkaipō or papa kāinga (original home), opportunities to engage in activities and events that strengthen identity and culture are often missed. This whakataukī is a reminder to return home to the place of your ancestors to be replenished and rejuvenated by the vibrations of people and place and space.

Maunga are prominent tohu for the Māori people. It is the first landmark you see when returning home. According to Dr Moana Jackson “a notion of home necessarily has to be related to the mountain that determines who you are; the mountain that sits at the centre of your identity; the mountain that you can look up to in times of triumph and trouble; the mountain that sets the heights to which mokopuna should aspire” (Jackson, 2022, p. 52). This suggests that maunga extends beyond the ideal of a physical landmark and into metaphysical ideas of identity.

A person who has whakapapa Māori, will typically begin by introducing their maunga. This is normally followed by their awa, waka, Rangatira, marae, hapū and iwi. There are many variations and styles in which individuals choose to share their pepeha and identity. What seems to be a common in Te Ao Māori is the mountain is mentioned first.

Hau maramataka
Your star can shine as bright as you want to be in that moment.
Rikki Soloman (personal conversations, 2023).

The maramataka has been practiced by our ancestors for generations. Tūpuna used this ancient knowledge of the star system, moon cycles, tides, and the environment as a tool for kai sovereignty and sustainability. Each tribal area had their own unique system developed over generations, based on observations that were occurring in their part of the world. The maramataka was also used as a tool for well-being. This included the well-being of te taiao and natural resources, the well-being of kai sources, and the well-being of people.

Professor Rangi Matamua was awarded the New Zealander of the year in 2023 for his contribution to raising National and International awareness of Matariki and kōkōrangi, Māori astronomy. Matamua (2017) informs us that astronomy is “the study of the cosmos”. He further adds that “since early times mankind has looked into the heavens seeking knowledge, understanding and inspiration”. For the Māori people according to Matamua, “astronomy was interwoven into all facets of life” (p. 1).

References

Jackson, M., (2022). Mountains, dreams, earth and love in F. Cram & J. Hutchings. J & J. Smith(eds). Kāinga Tahi, Kāinga Rua, Māori Housing Realities and Aspirations. (pp. 26-39). Bridget Williams Books.

Matamua, R. (2017). Matariki: The Star of the Year. Huia Publishers.

Pere, R. (2019, July 24). Presentation at He Whānau Manaaki o Tararua Free Kindergarten Association Conference 2019 [video].

Royal, T-A. C. (Ed.). (2003). The woven universe: Selected writings of Rev. Māori Marsden. Estate of Rev. Māori Marsden.

Rye, S. (2024). Rongo ā Puku – Puku as a source of intelligence to inform well-being, PhD in Indigenous Studies, Te Whare Wānanga o Awanuiārangi.

Tawhai, W. (2013). Living by the Moon. Huia Publishers.

The interconnectivity between the puku (gut) and the roro (brain)

There are around 80 billion neutrons in the roro (brain) and 600 million in the gut (puku) connection between the puku and the roro is often referred to as the gut-brain axis. The sensory and motor pathways between the gut and the brain exist because of shared neurons that are located in the brain. Multiple conversations can stem from the relationship between the gut and the brain and because of this the puku is often referred to as the second brain and decision making is made on the premise of trusting your puku. I myself can recall many times when my nannies would ask me, “what does your puku tell you” or “trust your puku”. Throughout my life journey, these wise words have often revisited me in difficult situations or when I am contemplating options, decisions, or pathways.

Indigenous People and Puku Ora

Compared to other New Zealanders, Māori are up to four times more likely to suffer death from preventable diseases,10,17. The cause and effect of this state of well-being can be attributed to many factors. However, they are typically linked to poor nutrition, inadequate activity, low mobility, and high stress levels. 3,4,10,11 A well-known statement from Hippocrates claims that “all disease starts with the gut”. For generations, Indigenous People have intuitively known the link between puku and sustaining overall well-being. 9,16,17,18 The current trends around plant-based diets, intermittent fasting and fermentation are not new concepts within Indigenous worlds. These approaches to hauora were grounded in mātauranga Māori and practiced by our tūpuna long before we were exposed to western food. 3,4,17 Our history shows through pūrākau, waiata and toi that Māori were a strong and vibrant people. 3,4,7,17,18 We were active and had not encountered the infectious diseases common in the original lands of Europeans. 3,4,7,17

Arguably, Māori had robust immune systems at the time they were first disrupted, making them less susceptible to foreign viruses. As imposed western lifestyles and behaviours made way into Māori communities, a trajectory of unwellness began and remains today as a concerning matter. This investigation intends to penetrate though historical accounts including data recorded and data yet to be captured and provide critique to inform how puku ora can build a natural immune response to infectious diseases. The Tohunga Act of 1907 was supported by professionally trained medical practitioners Sir Maui Pomare and Sir Te Rangi Hīroa (Peter Buck) to protect Māori from tuberculosis, a crippling disease sweeping the country in the early 1900s. 3,4,17 Within this context, the suppression of Tohunga to practice ancient methods of medical treatment and traditional Māori healing could be seen to protect the health and well-being of the Māori people. 3,4,11,17 Tohunga were not equipped to deal with the western introduced diseases and Pomare and Hīroa had grave concerns as they believed the treatments were doing more harm than good. For this reason, controls were woven into policy to manage the outbreak of foreign health issues. Unfortunately, this led to many practices and skills being lost and Māori relying on alternate methods that were focussed on treatment as opposed to well-being and prevention. 3,4,17

Māori drank fresh water, and, for prevention, healing, and general well-being, they drank wai rākau found in the ngahere or māra kai. Tikanga guiding harvesting, preparing, and processing of plants was adhered to base on local kawa. Karakia and being intentional were critical elements to activating the medicinal elements and directing the purpose for the person or other (animal, place, space) it was prepared for. The plants could be used as stimulants commonly used for reaching higher consciousness in wānanga or preparing for battle. Unnatural stimulants were introduced by western visitors. 3,4,17 Many of these practices of maintain well-being have been replaced be western ‘quick fixes and synthetic drugs which arguably could be what are keeping Māori in a cycle of unwellness. Indigenous academics claim that there is a correlation between western diseases and lifestyle patterns that were disrupted through the colonial campaign of colonisation. 2,3,4,9,17 Leading western health professionals concur, suggesting that the way to address current health issues is to follow the diet patterns of Indigenous People. 5,6,12,15,17,19

What the science further tells us in is that when our puku is in balance then our tinana is better able to absorb the critical nutrients required for peak operation. 5,6,12,15,17,19 We can then expect the following health benefits including a reduction in inflammation and pain, clearer skin, improved cognitive abilities. Our resilience to stress is heightened and the risk of disease is lowered. We regain better control and regulation of moods and experience faster recovery from disease, stress, and illness. We feel increased and sustained energy and strengthen our immune system. 17

Many Indigenous people continue to be challenged by lifestyle choices, patterns, and behaviours that often lead to chronic disease and life restricting conditions. 3,4,17 values and principles surrounding kai.

References

1. Barlow, C. (1991). Tikanga whakaaro: Key Concepts in Māori Culture. Oxford University Press.

2. Cayete, G. (1994). Look to the mountain: An ecology of Indigenous education. ERIC Institute of Education Science.

3. Dash, R. (2019). Autophagy: Discover how to live healthy and longer with your self- cleansing body’s natural intelligence (Aliz Smith, Narr.) [Audiobook]. Audible.

4. Durie, M. (2004). An indigenous model of health promotion. Health Promotion Journal of Australia, 15(3), 181-185.

5. Longo, V.D., Di Tano, M., Mattson, M.P., Guidi, N. (2021). Intermittent and periodic fasting, longevity and disease. Nature Aging 1, 47–59.

6. Mead, H. (2016). Tikanga Māori: Living by Māori values (revised edition). Huia Publishers.

7. Milburn, P.J. (2004). Indigenous nutrition: Using traditional food knowledge to solve contemporary health problems. American Indian Quarterly, 28(3:4), 411-434.

8. Miller, E. K., & Buschman, T. J. (2015). Working memory capacity: Limits on the bandwidth of cognition. Daedalus, 144(1), 112-122.

9. Moon, P. (2008) Tohunga journal: Hohepa Kereopa, Rua Kenana and Maungapohatu.

10. Moskal, E. (2023) Twin research indicates that a vegan diet improves cardiovascular health. Stanford Medicine.

11. Nencioni, A., Caffa, I., Cortellino, S. , Longo, V. (2018). Fasting and cancer: molecular mechanisms and clinical application. Nature Reviews Cancer 18, 707–719

12. Penehira, M. (2011). Mouri Tu, Mouri Moko, Mouri Ora! Moko as a well-being strategy (doctoral thesis). University of Waikato: Hamilton, New Zealand.

13. Pere, R.R. (1997). Te wheke: A celebration of infinite wisdom (2nd ed.). Ao Ako Global Learning New Zealand and Awareness Book Company.

14. Porges, S.W., Doussard-Roosevelt, J.A., & Maiti, A.K. (1994). Vagal tone and the physiological regulation of emotion. Monographs of the Society for Research in Child Development, 59(2:3), 167186.

15. Reddy, S., Reddy, V., & Sharma, S. (2023). Physiology, circadian rhythm. StatPearls. Treasure Island (FL).

16. Reweti, A., Ware, F., & Moriarty, H. (2023). A tangata whenua (people of the land) approach to conceptualising Māori health and well-being. Global Health Promotion, 30(2), 11-18.

17. Royal, T-A. C. (Ed.). (2003). The woven universe: Selected writings of Rev. Māori Marsden. Estate of Rev. Māori Marsden.

18. Rye, S. ( 2024) Rongo ā Puku – Puku as a source of intelligence to inform wellbeing, PhD in Indigenous Studies, Te Whare Wānanga o Awanuiārangi.

19. Starling, S. (2022). More evidence of the benefits of fasting. Nat Rev Endocrinol. 18, 1

20. Vyas, S. (2019). Disease prevention with a plant-based lifestyle. In K. Herrmann & K Jayne (eds.), Animal experimentation: Working towards a paradigm change (pp. 124-148). Brill.

21. Whatahoro, H.T., & Smith, S.P. (1913). The lore of the Whare-Wananga, Volume 1: Te kauwae- runga, or ‘things celestial’; Or teachings of the Māori college on religion, cosmogony, and history. Polynesian Society.

Mate Wareware - Dementia in Aotearoa

Mate wareware is a general term that includes many different conditions that affect our hinengaro, that is, our memory and thinking. It is a term often used in Te Ao Māori for demetia. Everybody experiences memory or thinking difficulties as they get older however mate wareware is more than that. Mate wareware is a condition that gets worse over time. However, mate wareware is only diagnosed when the symptoms interfere with your ability to function in your daily life. (3,4,11)

Further to this, compared to other New Zealanders, Māori are up to four times more likely to suffer death from preventable diseases, (6,10). The cause and effect of this state of well-being can be attributed to many factors. However, they are typically linked to poor nutrition, inadequate activity, low mobility, and high stress levels. (1,2,6,7,10) A well-known statement from Hippocrates claims that “all disease starts with the gut”. For generations, Indigenous People have intuitively known the link between puku and sustaining overall well-being. (4,7,9,10)

Rongo ā Puku rangahau looks to further explore the gut-brain axis and this impact that lifestyle has on addressing the symptoms of dementia. Our rangahau has found that there is a direct link between puku ora (gut health) and optimal cognitive functioning. It further highlights that the natural rhythms and vibrations of people that are aligned to the environment such as the maramataka and circadian rhythms. With a targeted focus on hormone production and secretion, my rangahau shows the interconnectivity of people, place and space and how kai plays a significant role in this. The key areas we have investigated that promote optimal well-being include kai sovereignty, kai science and kāinga.

Further rangahau will build of the tūāpapa (foundation) of Dr Rye’s PhD ‘Rongo ā Puku’ more specifically the findings that state that “treating whānau for the symptoms of their conditions rather their lifestyle is keeping them trapped in cycles of unwellness”. (10) Her research has highlighted cases where western approaches to well-being are not suitable or effective for Māori. (3,4,10) It further highlights how these methods can impose ongoing risks and harms to Māori whānau. Case studies featured in her rangahau show how whānau have risen to a diagnosis, rapidly deteriorating when ‘labelled with a condition.’ Dr Rye’ research further found that when whānau address the lifestyle and not the symptoms, a return to wellness is more likely. Focusing on shifts such as changing kai patterns (kai as medicine), connecting to te taiao, returning to kāinga, using rongoā Māori, practicing karakia, waiata and spending time with whānau, can reverse serious conditions such as mate ware ware (dementia), a condition that tens of thousands of Māori and their whānau are currently dealing with. (3, 4, 10). Further study is needed to champion whānau approaches that have disrupted a diagnosis of dementia and reversed states of unwellness by considering traditional knowledge, practices and understandings related to kai.

A recent study that investigated Māori understandings of mate ware ware/dementia identifies connection (Tūhononga) and to self (Whaiaro), mind (hinengaro), spirit (wairua), body (tinana), family (whānau), social connection (whanaungatanga), identity and role (tuakiri), place (wāhi), and ancestors (tūpuna) as critical to addressing the issues associated to the conditions of dementia. Māori language (Te Reo Māori) was important for cognitive health. (11) Four key themes that promote a better quality of life for kaumatua who experience dementia include he hononga tangata (social connection), tūrangawaewae (places of connection), tuakiritanga (identity) and mahi mauritau (mindful practices). (3) My rangahau looks back into the days of our ancestors and investigates the natural patterns, rhythums and vibrations that align to the mate ware ware study. There is a clear correlation between optimal well-being and living in a natural state of being.

See also - Cycles of a Wā Hine

References

1. Dash, R. (2019). Autophagy: Discover how to live healthy and longer with your self- cleansing body’s natural intelligence (Aliz Smith, Narr.) [Audiobook]. Audible.

2. Durie, M. (2004). An indigenous model of health promotion. Health Promotion Journal of Australia, 15(3), 181-185.

3. Dudley, M., Menzies, O., Elder, H., Nathan, L., Garrett, N., & Wilson, D. (2019). Mate wareware: Understanding ‘dementia’ from a Māori perspective. Journal of the New Zealand Medical Association, 132(1503), 66–74.

4. Menzies, O., Dudley, M., Garrett, N., Elder, H., Daniels, P., & Wilson, D. (2022). He Tūhononga Whaiaro: A Kaupapa Māori Approach to Mate Wareware (Dementia) and Cognitive Assessment of Older Māori. Journal of Applied Gerontology, 41(4), 1066-1073. https://doi.org/10.1177/07334648211037504

5. Moon, P. (2008) Tohunga journal: Hohepa Kereopa, Rua Kenana and Maungapohatu.

6. Moskal, E. (2023) Twin research indicates that a vegan diet improves cardiovascular health. Stanford Medicine.

7. Nencioni, A., Caffa, I., Cortellino, S. , Longo, V. (2018). Fasting and cancer: molecular mechanisms and clinical application. Nature Reviews Cancer 18, 707–719

8. Reweti, A., Ware, F., & Moriarty, H. (2023). A tangata whenua (people of the land) approach to conceptualising Māori health and well-being. Global Health Promotion, 30(2), 11-18.

9. Royal, T-A. C. (Ed.). (2003). The woven universe: Selected writings of Rev. Māori Marsden. Estate of Rev. Māori Marsden.

10. Rye, S. (2024). Rongo ā Puku – Puku as a source of intelligence to inform well-being, PhD in Indigenous Studies, Te Whare Wānanga o Awanuiārangi.

11. Te Maringi Mai o Hawaiiki, Menzies, O., Garrett, N. et al. He Taonga Te Wareware: Connecting Older Māori Experiences of Wairuatanga with Mate Wareware (Dementia). J Cross Cult Gerontol 39, 1–16 (2024). https://doi.org/10.1007/s10823-023-09492-

Obesogenic Environments

Obesity is a huge issue in Aotearoa with Māori representing over half the cases of children identified as obese. Obesogenic conditions relate to ways in which the built environment such as schools has a direct influence on physical activity and dietary behaviours that lead to obesity (Townshend & Lake, 2017). Access to healthy food is an ongoing issue for whānau in low socio-economic communities. According to Vyas (2019), “unhealthy foods are profusely advertised in underserved populations, and research shows that people with lower socioeconomic status and communities of colour are more likely to have access to an abundance of unhealthy fast foods and less access to healthy foods” (p. 134). Within a modern context, kai sovereignty can be influenced by environments, places, spaces, and conditions that led to obesity and unwellness.

Our rangahau has found that whānau want to engage in lifestyles that sustain well-being. However, the ability to have autonomy over kai choices (kai that supports puku ora) are often impacted by environment, climate, situation, and government policies. Prior to the disruption of food cycles and patterns, Māori had access to over 200 edible plants, 100 different species of birds, nine edible insects and kai form moana (ocean) and awa (rivers). Our food systems have changed dramatically and this have impacted our well-being significantly.

Whānau report that workplaces, community spaces and whānau events make it difficult to make healthy choices when the kai provision is often high in fats, wheat, and sugar. We have also found that a significant barrier to adopting kai patterns that supports puku ora is the cost of fruit, vegetables and healthy protein. Access to kai from the moana, ngahere and other natural food sources is in many cases restricted by time, distance or not having access to the knowledge (including where and how to collect kai), tools and resources required to mahinga kai.

Due to these ongoing issues in modern climates, economies and diverse situations, we have introduced an approach to lifestyles and kai patterns that allows individuals and whānau to keep on a cycle of well-being despite obesegenic environments, life disruptions and other Hau-ora distractions. What is important is understanding what the key factors are that disrupts a healthy microbiome. The diversity of bacterial species in the gut is one of the most important factors for the establishment of a stable ecosystem in the intestinal tract and therefore kai diversity (similar to how it was prior to colonisation) is essential to maintain gut health.

We have found in our research is that diets are not sustainable for Indigenous People. We have developed the 70/30, 80/20 and 90/10 levels of Hau-ora. We recommend that individuals and whānau establish kawa (rules) around what kai patterns and compositions. Ideally, for optimal Hau-ora, kai and activities that disrupt gut and brain health should be avoided 80-90% of the time, see list below. It is acceptable to keep within the 70-80% range however when we fall below 70% it is a good idea to do a pure or cleanse.

References

Townshend T, & Lake A. (2017). Obesogenic environments: Current evidence of the built and food environments. Perspectives in Public Health,137(1):38-44. https://doi.org/10.1177/1757913916679860

Vyas, S. (2019). Disease prevention with a plant-based lifestyle. In K. Herrmann & K Jayne (eds.), Animal experimentation: Working towards a paradigm change (pp. 124-148). Brill.https://www.jstor.org/stable/10.1163/j.ctvjhzq0f.11?seq=1#metadata_info_tab_contents

Hā U o te Rā

For generations, Māori have acknowledged the healing benefits of the sun. A life giving beautiful source of Vitamin D, the sun can help us to build immunity, lift our mood, improve of sleep patterns and strengthen our bones to name a few.

The best time to take in the hau (breath) of the sun is first thing in the morning as it peeps over the horizon. Looking at the sun at this time actually ignites and stimulates our hormones and organs. It sends a message to our Pineal Gland to stop secreting Melatonin (the sleep hormone) which breaks us out of the sleepy zone.

A good pattern to get into in the mornings is illustrated on the right, this evidenced based routine includes all the key activities you need to get the best out of your day.

Metabolic Shifting

Feasting and Fasting like our
tūpuna (ancestors)

Fast, feast, fast, sleep, repeat. Fasting is featuring in many clinical trials around the world.(5,11,19) It is also a hot topic flooding social media with mātau ora (health experts) bragging about the incredible gains activated through fasting.(18) Despite all the hype, it appears that Māori, who have practiced the art of fasting for generations, are reluctant to join the conversations or offer an Indigenous perspective.(18) Kōrero tawhito (traditional writings), waiata tawhito (old songs), and pūrākau (stories) show fasting as an integral part of Māori lifestyle patterns.(1,6,9,13,17,18)

Fasting was used as a holistic well-being approach as well as a technique for transcending into celestial spaces. (18,21) However, the direct links between the benefits of fasting and impacts on optimal well-being have yet to be defined and articulated with mātauranga Māori. The topic of fasting is poorly understood within te ao Māori, despite aspects of fasting being commonly practiced on the marae (e.g., to be in tapu state during the pōwhiri process). (6,17,18,21) My PhD rangahau has begun to explore the historical role of fasting in Te Ao Māori and its place in contemporary context. I have investigated and evidenced how applied principles of fasting can uplift, strengthen, and affirm Māori well-being.

Generally, fasting serves as a mechanism to detoxify, reduce inflammation, and protect against neurodegenerative disorders and cancer. (3,5,8,18,20) Evidence shows that fasting can heighten cognitive functioning and magnify spiritual connection. (3,5,8,14,18,21) The current trends around intermittent fasting are not new within Indigenous worlds. These approaches to well-being were grounded in Indigenous knowledge systems and practiced by our ancestors long before Western foods were introduced. (2,7,12,15,18,21) Tikanga surrounding kai is discussed broadly in Māori literature under the concepts of tapu and noa. (7,12,13,16,17,18)

Traditionally, those chosen to study in Te Whare Wānanga (the sacred house of learning) were required to enter a state of tapu, which involved fasting for extended periods of time. Fasting elevated the atua (divine) element and silenced the tangata (flesh) element. (6,13,17,18) Fasting can be used to open the celestial gateway. In this realm, rangatira and tohunga (leaders) can seek what is not available in te ao (the light) and must be sought in te pō (the dark). This is where we can find leadership, direction, and guidance from higher sources of spiritual power (Tiwana Aranui, personal communication).

Fasting can play a vital role in gaining well-being autonomy. We argue that fasting can be normalised as an Indigenous approach to wellbeing, where it has a critical role to play in redirecting the alarming current health trajectory of Māori.(18) A solid tūāpapa exists built Dr Rye’s thesis Rongo ā Puku. Further rangahau is required to rukuhia (dive deep) into this idea by engaging in targeted conversations with kaumātua and Māori leaders. Like the revitalisation of te reo Māori, this rangahau will contribute towards the survival of our hauora practices before they are completely lost. (4)