@article{henry_te_2024,
	title = {Te vaerua kopu tangata ora. {Constructing} a theory of {Cook} {Islands} palliative care in {New} {Zealand}},
	copyright = {Fixed Embargo Date, Closed},
	url = {https://digitalnz.org/records/55857956},
	abstract = {From University of Otago: Background: Due to the rapidly aging population, the need for palliative care in NewZealand is expected to increase substantially. Access to palliative health is stated to be a basichuman right, this includes access to palliative health care without discrimination, access tobasic medication for symptom relief, and inclusion in palliative care policies. Yet, Pacificpeoples in New Zealand experience barriers in accessing and utilising palliative care servicesand experience barriers to accessing culturally appropriate care.Cook Islanders are part of the New Zealand realm, are New Zealand citizens and the vastmajority reside in New Zealand. A health system that is responsive to the needs of CookIslands people is essential for the wellbeing of Cook Islands families. Palliative care is statedto be the ethical responsibility of health systems. This is reflected in the New Zealandpalliative care strategy which outlines that all people in need of palliative care should receivetimely and culturally appropriate palliative care. However, little is known on the experiencesand understanding of palliative and end of life care for Pacific peoples in New Zealand andeven less on the experiences and needs of Cook Islanders.Research aim: This study aimed to explore the traditional and contemporary palliative careand end-of-life care practices of Cook Islanders in New Zealand from a Cook Islandsperspective. The overarching aim is to generate a theory that articulates Cook Islandspeople’s concepts and practice of palliative care in New Zealand and to develop a CookIslands specific model that can be used to guide palliative care services in New Zealand.Method: The research utilised constructivist grounded theory and the Tivaevae model toconstruct a theory of palliative care for Cook Islands people in New Zealand. Constructivismgrounded theory was utilised as a methodology to analyse data in order to construct theory,while the Tivaevae model was utilised to connect the research to Cook Islands paradigms thatreflect Cook Islands values. The underlying philosophical paradigm of pragmatism wasutilised, anchoring the research to the creation of knowledge which has practicalimplications.Findings: A total of 28 participants were interviewed, including family members (n =14)who had cared for a palliative family member, healthcare practitioners (n =11) and holders ofIItraditional or spiritual knowledge or ta’unga (n =3). The findings revealed three key conceptswhich informed the theory constructed. The key concepts were, palliative care is a spiritualjourney in which spirituality is omnipresent. The kopu tangata (family) were a vitalcomponent of palliative care and the family as a group experience their own life coursetransition during the palliative care journey. Family is inclusive of the ancestors, andancestral veneration plays a part in palliative care and the grieving stage of palliative care.The New Zealand location impacts on the palliative care journey through the transnationalidentity of Cook Islands people and the various adaptations Cook Islands people have appliedin New Zealand.Conclusion: A theory of palliative care potentially applicable for Cook Islanders living inNew Zealand was constructed. The model “te vaerua kopu tangata ora” (the spiritualwellness of the family) as a conceptual model was created from the theorisation of the results.The model symbolises the transition experienced by the palliative family member and theirwider family. The model aids in showing how the components of the theory work together toconceptualise an understanding of palliative care for Cook Islanders in New Zealand.Palliative care in this study was defined as a spiritual transition in which the family, inclusiveof the wider family and the ancestors, supports the palliative family member to transitionfrom the world of the living to another realm defined by the family. While the familytransition to new roles within the family structure. As such, the model is a family model. It ispivotal that families are enabled to provide care for their palliative family member byproviding family based care and acknowledging the life stage transition the family unitexperience during palliative, end of life care and beyond. Additionally, palliative care wasviewed through a long view of time, meaning the transition from death to grieving mayfollow a long trajectory. Supporting families to practise rituals and ceremonies to veneratetheir ancestors is important as these rituals aid the family to maintain balance during theirtransition and grief. Additionally, the research highlighted the gaps within the currentpalliative care research and the need for future research in the area.},
	language = {eng},
	urldate = {2025-05-05},
	author = {Henry, Amy},
	month = jun,
	year = {2024},
}

{"_id":"j4WvLpsa7Hgsghetu","bibbaseid":"henry-tevaeruakoputangataoraconstructingatheoryofcookislandspalliativecareinnewzealand-2024","author_short":["Henry, A."],"bibdata":{"bibtype":"article","type":"article","title":"Te vaerua kopu tangata ora. Constructing a theory of Cook Islands palliative care in New Zealand","copyright":"Fixed Embargo Date, Closed","url":"https://digitalnz.org/records/55857956","abstract":"From University of Otago: Background: Due to the rapidly aging population, the need for palliative care in NewZealand is expected to increase substantially. Access to palliative health is stated to be a basichuman right, this includes access to palliative health care without discrimination, access tobasic medication for symptom relief, and inclusion in palliative care policies. Yet, Pacificpeoples in New Zealand experience barriers in accessing and utilising palliative care servicesand experience barriers to accessing culturally appropriate care.Cook Islanders are part of the New Zealand realm, are New Zealand citizens and the vastmajority reside in New Zealand. A health system that is responsive to the needs of CookIslands people is essential for the wellbeing of Cook Islands families. Palliative care is statedto be the ethical responsibility of health systems. This is reflected in the New Zealandpalliative care strategy which outlines that all people in need of palliative care should receivetimely and culturally appropriate palliative care. However, little is known on the experiencesand understanding of palliative and end of life care for Pacific peoples in New Zealand andeven less on the experiences and needs of Cook Islanders.Research aim: This study aimed to explore the traditional and contemporary palliative careand end-of-life care practices of Cook Islanders in New Zealand from a Cook Islandsperspective. The overarching aim is to generate a theory that articulates Cook Islandspeople’s concepts and practice of palliative care in New Zealand and to develop a CookIslands specific model that can be used to guide palliative care services in New Zealand.Method: The research utilised constructivist grounded theory and the Tivaevae model toconstruct a theory of palliative care for Cook Islands people in New Zealand. Constructivismgrounded theory was utilised as a methodology to analyse data in order to construct theory,while the Tivaevae model was utilised to connect the research to Cook Islands paradigms thatreflect Cook Islands values. The underlying philosophical paradigm of pragmatism wasutilised, anchoring the research to the creation of knowledge which has practicalimplications.Findings: A total of 28 participants were interviewed, including family members (n =14)who had cared for a palliative family member, healthcare practitioners (n =11) and holders ofIItraditional or spiritual knowledge or ta’unga (n =3). The findings revealed three key conceptswhich informed the theory constructed. The key concepts were, palliative care is a spiritualjourney in which spirituality is omnipresent. The kopu tangata (family) were a vitalcomponent of palliative care and the family as a group experience their own life coursetransition during the palliative care journey. Family is inclusive of the ancestors, andancestral veneration plays a part in palliative care and the grieving stage of palliative care.The New Zealand location impacts on the palliative care journey through the transnationalidentity of Cook Islands people and the various adaptations Cook Islands people have appliedin New Zealand.Conclusion: A theory of palliative care potentially applicable for Cook Islanders living inNew Zealand was constructed. The model “te vaerua kopu tangata ora” (the spiritualwellness of the family) as a conceptual model was created from the theorisation of the results.The model symbolises the transition experienced by the palliative family member and theirwider family. The model aids in showing how the components of the theory work together toconceptualise an understanding of palliative care for Cook Islanders in New Zealand.Palliative care in this study was defined as a spiritual transition in which the family, inclusiveof the wider family and the ancestors, supports the palliative family member to transitionfrom the world of the living to another realm defined by the family. While the familytransition to new roles within the family structure. As such, the model is a family model. It ispivotal that families are enabled to provide care for their palliative family member byproviding family based care and acknowledging the life stage transition the family unitexperience during palliative, end of life care and beyond. Additionally, palliative care wasviewed through a long view of time, meaning the transition from death to grieving mayfollow a long trajectory. Supporting families to practise rituals and ceremonies to veneratetheir ancestors is important as these rituals aid the family to maintain balance during theirtransition and grief. Additionally, the research highlighted the gaps within the currentpalliative care research and the need for future research in the area.","language":"eng","urldate":"2025-05-05","author":[{"propositions":[],"lastnames":["Henry"],"firstnames":["Amy"],"suffixes":[]}],"month":"June","year":"2024","bibtex":"@article{henry_te_2024,\n\ttitle = {Te vaerua kopu tangata ora. {Constructing} a theory of {Cook} {Islands} palliative care in {New} {Zealand}},\n\tcopyright = {Fixed Embargo Date, Closed},\n\turl = {https://digitalnz.org/records/55857956},\n\tabstract = {From University of Otago: Background: Due to the rapidly aging population, the need for palliative care in NewZealand is expected to increase substantially. Access to palliative health is stated to be a basichuman right, this includes access to palliative health care without discrimination, access tobasic medication for symptom relief, and inclusion in palliative care policies. Yet, Pacificpeoples in New Zealand experience barriers in accessing and utilising palliative care servicesand experience barriers to accessing culturally appropriate care.Cook Islanders are part of the New Zealand realm, are New Zealand citizens and the vastmajority reside in New Zealand. A health system that is responsive to the needs of CookIslands people is essential for the wellbeing of Cook Islands families. Palliative care is statedto be the ethical responsibility of health systems. This is reflected in the New Zealandpalliative care strategy which outlines that all people in need of palliative care should receivetimely and culturally appropriate palliative care. However, little is known on the experiencesand understanding of palliative and end of life care for Pacific peoples in New Zealand andeven less on the experiences and needs of Cook Islanders.Research aim: This study aimed to explore the traditional and contemporary palliative careand end-of-life care practices of Cook Islanders in New Zealand from a Cook Islandsperspective. The overarching aim is to generate a theory that articulates Cook Islandspeople’s concepts and practice of palliative care in New Zealand and to develop a CookIslands specific model that can be used to guide palliative care services in New Zealand.Method: The research utilised constructivist grounded theory and the Tivaevae model toconstruct a theory of palliative care for Cook Islands people in New Zealand. Constructivismgrounded theory was utilised as a methodology to analyse data in order to construct theory,while the Tivaevae model was utilised to connect the research to Cook Islands paradigms thatreflect Cook Islands values. The underlying philosophical paradigm of pragmatism wasutilised, anchoring the research to the creation of knowledge which has practicalimplications.Findings: A total of 28 participants were interviewed, including family members (n =14)who had cared for a palliative family member, healthcare practitioners (n =11) and holders ofIItraditional or spiritual knowledge or ta’unga (n =3). The findings revealed three key conceptswhich informed the theory constructed. The key concepts were, palliative care is a spiritualjourney in which spirituality is omnipresent. The kopu tangata (family) were a vitalcomponent of palliative care and the family as a group experience their own life coursetransition during the palliative care journey. Family is inclusive of the ancestors, andancestral veneration plays a part in palliative care and the grieving stage of palliative care.The New Zealand location impacts on the palliative care journey through the transnationalidentity of Cook Islands people and the various adaptations Cook Islands people have appliedin New Zealand.Conclusion: A theory of palliative care potentially applicable for Cook Islanders living inNew Zealand was constructed. The model “te vaerua kopu tangata ora” (the spiritualwellness of the family) as a conceptual model was created from the theorisation of the results.The model symbolises the transition experienced by the palliative family member and theirwider family. The model aids in showing how the components of the theory work together toconceptualise an understanding of palliative care for Cook Islanders in New Zealand.Palliative care in this study was defined as a spiritual transition in which the family, inclusiveof the wider family and the ancestors, supports the palliative family member to transitionfrom the world of the living to another realm defined by the family. While the familytransition to new roles within the family structure. As such, the model is a family model. It ispivotal that families are enabled to provide care for their palliative family member byproviding family based care and acknowledging the life stage transition the family unitexperience during palliative, end of life care and beyond. Additionally, palliative care wasviewed through a long view of time, meaning the transition from death to grieving mayfollow a long trajectory. Supporting families to practise rituals and ceremonies to veneratetheir ancestors is important as these rituals aid the family to maintain balance during theirtransition and grief. Additionally, the research highlighted the gaps within the currentpalliative care research and the need for future research in the area.},\n\tlanguage = {eng},\n\turldate = {2025-05-05},\n\tauthor = {Henry, Amy},\n\tmonth = jun,\n\tyear = {2024},\n}\n\n\n\n\n\n\n\n","author_short":["Henry, A."],"key":"henry_te_2024","id":"henry_te_2024","bibbaseid":"henry-tevaeruakoputangataoraconstructingatheoryofcookislandspalliativecareinnewzealand-2024","role":"author","urls":{"Paper":"https://digitalnz.org/records/55857956"},"metadata":{"authorlinks":{}}},"bibtype":"article","biburl":"https://bibbase.org/zotero-group/ellisoro/5928467","dataSources":["wXoFS5i4dwTWFakpp"],"keywords":[],"search_terms":["vaerua","kopu","tangata","ora","constructing","theory","cook","islands","palliative","care","new","zealand","henry"],"title":"Te vaerua kopu tangata ora. Constructing a theory of Cook Islands palliative care in New Zealand","year":2024}