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De c e m b e r 2008 Ne w Ze a l a N D De N t a l Jo u r N a l 151
138144
viewpoint
Te waiora, the water of life
Jo h n R BR o u g h t o n
New Zealand Dental Journal 104, No. 4: 144; December 2008
A Maori saying (whakatauki) that was composed to
highlight the work of the Maori Health Commission (1999)
in the late 1990s was:
Te Ao o Tangaroa, he wai oranga mai te moana. Hauora
mo te tangata.
Conceptually, this translates as “the life-giving waters of
Tangaroa1 bring health to the people.” In a metaphorical
sense, this encompasses the notion that water is an agent
of spiritual cleansing and purication that brings spiritual
health and well-being through te taha wairua (the spiritual
dimension). In a practical sense, water also brings te taha
tinana (physical health and well-being) because: as much as
80 per cent of the human body is composed of water; water
is a basic element of food and nutrition; and water is essential
for survival. A Maori community publication (Ministry of
Health, 2002) for the promotion of uoridation from Te Tai
Tokerau (Northland) stated:
I nga ra o mua, no te moana, no nga ngahere, no nga
mahinga nga kai o te iwi. Na enei momo kai i atahua tonu
ai nga niho me nga whakamenemene (In Te Ao Tawhito
– The Old World2 - the food our people ate came from
the sea, the forest and the gardens. These foods helped
keep those beautiful teeth, beautiful smiles).
Water also brings oral health through its uoride ion
content providing protection for the dentition against
tooth decay. The uoridation of water supplies is the most
effective preventive method for dental caries (Koopu and
Keefe-Ormsby, 2007). For Maori, it is a means of protecting
oral health which complements traditional beliefs in the
“life-giving” properties of water. The uoridation of water
supplies does not necessarily constitute a conict with long-
held cultural beliefs and customary practices. For example, as
a Maori person, I am often asked how can I have a Christian
belief in God while still maintaining a belief in Tangaroa and
the other atua (gods) of Maori cosmology. These supernatural
beings are, for example, Papa-tu-a-nuku (Earth Mother),
Ranginui (Sky Father) and the other departmental gods such
as Tane Mahuta, God of the Forest. For me—as it is for my
whanau (family), hapu (sub-tribe) and iwi (tribe), and for
other Maori—it is simply not an issue. Particular beliefs are
not mutually exclusive, and can co-exist.
Durie (1998) stated that “Maori were conscious of the links
between water and health and avoided cross-contamination
by separating clean from unclean.” He described the various
degrees of water purity as waiora (rainwater), waipuna
(spring water) waimaori (running streams), waikino (stagnant
pools), waimate (downstream sites), and waitai (salt water).
Each body of water was considered to have its own source
of life; that is, its own mauri. Regardless of its source, the
1 Tangaroa is the God of the Ocean
2 Pre-European Mäori society
basic tenet is that water provides the necessity for life, health
and well-being. In te ao hou (the contemporary world), the
uoridation of water supplies does not conict with the
concept of waiora (the water of life) because uoridated
water brings oral health and well-being by protecting the
dentition and the life of the teeth.
The notion that the uoridation of water supplies
encroached upon the Maori traditional relationship with water
was discussed by the Public Health Commission (1994). A
view was put forward that “it is likely that some Maori may
consider uoridated water to be to some extent “spoilt” and to
have become waikino or even waimate”. It is acknowledged
that water in its purest form is a signicant aspect of various
customary practices and religious services. However, such
water is often obtained from particular wahi tapu (sacred sites)
or waipuna (fresh spring water) thus rendering uoridated
(or even chlorinated) water a non-issue. The Public Health
Commission report noted that the Mäori representatives
consulted in the Wellington uoridation review had supported
the uoridation of the Petone water supply.
Te Ao Marama (the New Zealand Maori Dental Association)
strongly supports community water uoridation and has
provided support for uoridation campaigns throughout the
country. For example, members of Te Ao Marama took a lead
role in the 2006 uoridation campaign in Hamilton, where the
electorate voted to retain the uoridation of their local water
supplies. The kaupapa (philosophy) of Te Ao Marama is “hei
oranga niho mo te iwi Maori” (Oral health for all). If the water
is uoridated, then kai pai tena (that’s good). The people of
Te Tai Tokerau supported uoridation in their region with the
statement “Te whakaora tonu i nga niho o o tatou whanau”
(Helping keep the teeth of our family healthy).
REFERENCES
The Mäori Health Commission. Tihei Mauri Ora! Ed J. Broughton.
Wellington, No 2, October 1999.
Ministry of Health. Te Whakapu Kowhai Wai Water Fluoridation.
Auckland: Ministry of Health, 2002.
Koopu P and Keefe-Ormsby V. Oral health – oranga niho. Hauora
Maori Standards of Health V. Wellington: Te Ropu Rangahau Hauora
a Eru Pomare, School of Medicine and Health Sciences, University
of Otago, 2007.
Durie M. Whaiora Maori Health Development. Oxford University
Press, Auckland, second edition, 1998.
Public Health Commission. Water Fluoridation in New Zealand.
Wellington: Rangapu Hauora Tumatanui (Public Health Commission),
1994.
Jo h n R BR o u g h t o n ED, BSc, BDS, Di p gR a D ,
pgDi p co m DE n t , phD
Department of Preventive and Social Medicine
The University of Otago
PO Box 913
Dunedin
Email: john.broughton@stonebow.otago.ac.nz
