The personal understandings and unique experiences of wairuatanga in the lives of kaumātua seeking a mate wareware diagnosis revealed four themes. He hononga tangata considers the social support available to kaumātua, and tūrangawaewae examines the places of importance to kaumātua. Tuakiritanga acknowledges the changing aspects of life that impact the identity of kaumātua, and mahi mauritau values the spiritual practices that kaumātua undertake.

He Hononga Tangata

He hono tangata e kore e motu is a Māori proverbial saying that values the unbreakable bonds between people, reflecting the significance of relational connections and social support. Within Māori perceptions of the world, whānau is a central social site for kaumātua Māori that consists of relationships intertwined within daily life that are imbued with aroha, manaakitanga and whakapapa (genealogy, ancestry) connections (Butcher & Breheny, 2016; Le Grice et al., 2017). As wairuatanga is fundamentally relational, it has been speculated to be nourished through the actions that retain and strengthen relationships (Le Grice et al., 2017; Valentine et al., 2017).

Within the data, it was common for kaumātua to acknowledge the value of spending time with their whānau. When kaumātua were explicitly asked about their whānau relationships, 48 kaumātua indicated they were on good terms with their whānau. Many mentioned that they lived with or near their whānau and saw or communicated with them regularly. The high presence of whānau interactions indicates that kaumātua value strong relational ties between whānau members. Some kaumātua (13) found their whānau interactions to be so fulfilling that when asked how they choose to enrich their wairua, they respond along the lines of:

Being around whānau and friends

Whānau can be fundamental to one’s wairua later in life, likely contributing to the preference of kaumātua to be looked after by whānau rather than be placed in rest homes (Menzies et al., 2021; Butcher & Breheny, 2016; Cullum et al., 2020). Whānau can also support and enrich kaumātua lifestyles and cultivate their future expectations, as evident by the common themes of positive whānau relationships. These thoughts highlight the spiritual value of social support at the end of one’s life, supporting the idea that whānau relationships are essential to both physical and spiritual realms (Butcher & Breheny, 2016; Groot et al., 2011). This support was not universal, and five kaumātua acknowledged that their relationships with their whānau did not always provide comfort and support.

Interestingly, four kaumātua instead chose to acknowledge relationships outside their immediate family, such as their relationships within their neighbourhood, church or marae (Māori meeting place) communities. This supports the idea that kaumātua are social beings who will actively seek social support where they can (Durie, 1999). Some longitudinal studies suggest that a social lifestyle may prevent or delay the onset of mate wareware (Menzies et al., 2021). Participant comments also shed light on the diverse and fluid nature of whānau, which holds different meanings and significance for each kaumātua (Tibble & Ussher, 2012). He hononga tangata, therefore, recognises that healthy relationships in the lives of kaumātua may nourish one’s wairua. The relational value of wairuatanga for kaumātua is suggested to be invigorated by strengthening the connection to their nuanced understanding of whānau.

Tūrangawaewae

The land from which we hail has always been significant to Māori through our whakapapa and history (Mark & Lyons, 2010; Rangiwai, 2018). Tūrangawaewae is an inclusive term that refers to the place where one stands, that forms the foundation of one’s worldview, where a person feels comfortable and secure in their rights and can embrace their identity fully (Butcher & Breheny, 2016; Groot et al., 2010; Mark & Lyons, 2010). Tūrangawaewae can refer to an ancestral home, a current house or any familiar and warming place, including the physical features of the environment and the social relationships each space provides (Butcher & Breheny, 2016). Wairuatanga has been connected to this innate relationship Māori have with their tūrangawaewae (Lindsay et al., 2020; Valentine et al., 2017). When kaumātua were asked about the places they were most connected to, the data revealed three key codes that reflected where kaumātua felt most at peace.

Of the 61 kaumātua in this study, 31 participants referred to their ancestral home as the place they felt genuinely connected. These places included the areas where they were born and raised, the land they are ancestrally linked to, or their marae. As some kaumātua succinctly reported:

Where I been brought up

My marae

A kaumātua’s connection with their ancestral home, driven by their lived and whakapapa experiences, may preserve a sense of identity in older age by evoking memories and connecting kaumātua with their ancestors (Butcher & Breheny, 2016; Moeke-Maxwell et al., 2013). These ancestral homes may also draw upon traditional Māori stories and history that can connect kaumātua to their culture. One participant used the term te taunga o te mauri (a comfort zone or familiar environment) and noted:

It's like I’m home when I go back there… it’s the spirit of the ancestors, welcoming back

Twenty one kaumātua also acknowledged the house they were currently residing in to be a source of belonging and contentment, sharing:

I’m wanted here

Happy to be at home here

These responses indicate that kaumātua have cultivated their current environment to reflect their current needs as ageing people. It can also foster familiarity and comfort, creating a more profound sense of connection to a place of their choosing.

When asked about any intentional actions taken to avoid agitation, it was common for kaumātua to discuss the importance of immersing themselves within their environment. The value of landscape and urban design in supporting health and wellbeing has been previously identified as significant to Māori (Hill, 2021). Seventeen kaumātua indicated that they valued going for walks or tending to their garden to calm and distract themselves from distress. As exemplified by one kaumātua:

Usually go for walks. Garden is my home

These actions that value the environment align with the reflections of Durie (1985) and Kennedy et al. (2015), where immersing oneself within the land and environment can energise and rejuvenate one’s wairua.

When asked where their heart belongs, 26 participants said they valued being connected to their whānau rather than any physical place. The confiscation of Māori land during the colonisation of Aotearoa has left some Māori without the opportunity to form a connection with their ancestral land (Simpson et al., 2020; Walker, 2004). It is common for some Māori to consider their whānau to provide the comfort, security and belonging that a particular place can provide. As one kaumātua noted:

So where my family are, that’s where my heart is

By repositioning the whānau as the centre of positive memories and fulfilling life, kaumātua have reconstructed what constitutes a tūrangawaewae (Durie, 1999). This adaptability also reflects the resilience and determination of kaumātua to create a meaningful life for themselves.

Wairuatanga ties Māori spirituality to the tūrangawaewae that kaumātua value in their lives (Valentine et al., 2017). Although one’s mind may not recognise familiar faces or places at times, their wairua may find comfort in this familiarity (Sandberg et al., 2017). Assessing the tūrangawaewae of a kaumātua helps to consider the places where wairuatanga may be enriched. This finding has already been recognised by Māori all over Aotearoa, who have built kaumātua flats for their iwi that enable kaumātua to live closer to their ancestral lands and whānau (Ritchie, 1992; Whakatōhea, 2020). However, these flats only provide access to local services and may be limited in the additional health support they can provide kaumātua. This theme highlights the value of the environment that kaumātua immerse themselves in to aid their wellbeing and the surrounding features of their homes (Menzies et al., 2021; Mark & Lyons, 2010).

Tuakiritanga

Kaumātua are a treasure within society who uphold their people’s status, integrity and traditions (Durie, 1999). Tuakiritanga attends to the shaping of identity and the inner being that is an embodiment of their whakapapa and life experiences (Pohatu, 2011). For kaumātua, this considers the persistency of identity through their preference for community roles as they age. Healthy ageing for kaumātua involves personal growth and appropriate ability-related adaptions, which manifest in the suitability of societal positions that kaumātua hold (Hung et al., 2010). As wairuatanga is uniquely perceived by each individual, valuing tuakiritanga as kaumātua socially evolve has the potential to cultivate one’s wairua and maintain and strengthen one’s wellbeing (Hill, 2021; Valentine et al., 2017).

When kaumātua were asked about their changing societal roles, the data revealed that 18 kaumātua were accepting of their new positions in society. One kaumātua explained that their decreased responsibilities served them well, providing them with an opportunity to rest. As they stated:

I used to be … the caretaker, [but now] they put in someone else… I like it because it gave me a rest

Meanwhile, another kaumātua discussed the significant purpose when becoming more involved with the work on the marae. Summarised in the following quote:

[I’m] more involved on my marae in [my subtribe]… [it gives me] something to do [with] my life

Both participants demonstrated how their new roles provided unique opportunities that made their lives meaningful. They also reflected the importance of autonomy in old age and taking on roles aligned with their tuakiritanga.

Conversely, kaumātua may become burdened when they adopt roles unsuited to their skills, expertise and identity (Edwards, 2010). This issue is likely to occur if kaumātua battle with declining cognitive ability that restricts one’s ability to act in accordance with their identity. Of the 10 kaumātua who reported feeling unhappy with their new role, a large proportion were concerned with feeling disconnected from their community. Two kaumātua addressed this detachment as follows:

[My community are] not as dependent on me as much… Initially it felt lonely, but [I] got used to it

As I’ve gotten older I became more invisible … [a part of] settling into old age

Social isolation goes against the traditional habits of kaumātua to work collectively among the people (Awe-Bevan, 2013; Durie, 1999). These social challenges may impact the wellbeing of kaumātua and their ability to live autonomously according to their identity (Hokowhitu et al., 2020). Some kaumātua mentioned this detachment was also associated with the symptoms of mate wareware, as noted:

Memory deters [her] from being active within [her community]

These reports of community isolation and lack of autonomy are a concern for the wellbeing of kaumātua, reflecting the challenges kaumātua face in the continuation of western colonisation (Awe-Bevan, 2013; Hokowhitu et al., 2020). Urbanisation has separated some kaumātua from their ancestral lands, marae or genealogical family, and they may not have the same opportunities to contribute to their whanau or marae in their old age (Simpson et al., 2020).

Despite an absence in the literature around the relationship between tuakiritanga and wairuatanga, this theme speculates that the alignment of kaumātua realisations of identity with their reality and changes in community roles as they age can influence one’s tuakiritanga and wairua (Foster, 2009). Assessing tuakiritanga is integral to evaluating factors influencing the wairua of kaumātua and their quality of life as they age.

Mahi Mauritau

Wairuatanga must be consciously nurtured to avoid neglect (Ihimaera, 2004; Koenig, 2000). Mahi mauritau considers the intentional actions taken to enact a state of calmness, which can vary from person to person (He Paiaka Tōtara, 2020). The MANA tool addressed these behaviours within the Wairua component by asking specific questions about how participants looked after their wairua. The data revealed three key areas in kaumātua lives where they engaged in intentional actions to enrich their wairua.

Mahi mauritau may refer to the spiritual actions taken to reconnect with the spiritual realm, such as following traditional Māori practices or reciting karakia (Māori prayers) or whakapapa to channel or evoke Māori gods or ancestors (Tate, 2010). These actions provide a connection to the past and can heighten sensitivity to experiences of wairuatanga (Foster, 2009; Lindsay et al., 2020). Twenty one participants said that they care for their wairua by saying karakia, understanding their whakapapa or taking time to think of their ancestors who passed on.

Do my own karakia

Talks to whānau who have passed

It is common also for kaumātua to find spiritual connections within religious bodies (Andersen, 1940; Klink & Wai, 2019). Spiritual healing may be achieved when people find faith and peace in a higher power (Tate, 2010). Sixteen kaumātua in this study value their connection to religion when acknowledging their wairua through attending church, reading scriptures or praying to a higher power. As discussed by one kaumātua:

I pray a lot, and I study scriptures, I read up about it

There are many similarities between both Māori traditional understandings of religion and spiritual connection, and non-traditional understandings. Several kaumātua engaged in both kinds of religious activities, as is the norm for many kaumātua today, indicating the importance of maintaining a connection with spiritual powers for some (Klink & Wai, 2019). When asked how they look after their wairua, one kaumātua discussed both Māori and non-Māori spirituality:

Family history, karakia, attending church, praying, attending the temple

Meanwhile, 30 kaumātua in this study chose to look after their wairua through mindful behaviours that did not belong to any religion. When asked about the actions they undertook to look after their wairua and manage their frustrations, many kaumātua found value in engaging in self-care behaviours such as showing kindness to themselves, being grateful for the people in their lives, or meaningfully pondering their emotional state. When asked these questions, some kaumātua responded:

I take a moment – make a concerted effort to be still. Reminding myself to be grateful

I have a little talk to myself. I take this opportunity to acknowledge what’s bothering [me] and calm myself

These intentional actions eased the minds of kaumātua and settled feelings of unrest, positively impacting their wellbeing (Richards et al., 2010). This finding reflects the significance of daily, mindful activities, similarly as important to kaumātua as religious practices.

As wairuatanga is uniquely perceived by each individual, mahi mauritau considers the range of actions kaumātua engage in that relates to their understandings and perceptions of wairuatanga (Lindsay et al., 2020). There was a wide range of behaviours that kaumātua consciously chose to enrich their wairuatanga, reflecting the diverse nature of kaumātua beliefs. It was common for kaumātua to follow western or Māori spiritual beliefs, and many kaumātua engaged in mindful behaviours not associated with any religion that enlightened kaumātua lives. This theme highlights the significance of choosing to nurture wairuatanga and the range of actions that can achieve this (Koenig, 2000).