Teacher Wellbeing: A Global Challenge that Requires a Global Solution

In a recent post, Brian Host shares his heartfelt story of teacher wellbeing and discusses the importance, challenges, and strategies of promoting it. He draws on various sources and models, such as the work of Amy Green, the Sanctuary model, and the SELF framework, to inform and inspire his discussion. He also acknowledges the complexity and diversity of teacher wellbeing, and the need for a comprehensive and proactive approach that addresses the root causes of stress and burnout.

While I appreciate his insights and experiences, I would like to offer another perspective on teacher well-being from a Hauora viewpoint. Hauora is a Māori philosophy of health and wellbeing that encompasses four dimensions: taha tinana (physical wellbeing), taha hinengaro (mental wellbeing), taha wairua (spiritual wellbeing), and taha whānau (family wellbeing). These dimensions are interrelated and interdependent, and they form the basis of a holistic and balanced approach to health and well-being. This can be visualized as Te whare tapa whā which is a kaupapa Māori model of health and well-being that views health as a wharenui (meeting house) with four dimensions: taha tinana (physical well-being), taha hinengaro (mental and emotional well-being), taha whānau (social well-being), and taha wairua (spiritual well-being). These dimensions are interrelated and interdependent and need to be balanced for optimal health, otherwise, the wharenui collapses. Te whare tapa whā was developed by Tā Mason Durie in the 1980s 

• Taha tinana refers to the physical aspect of well-being, which includes nutrition, exercise, sleep, and hygiene. It also involves respecting and caring for one’s body and being aware of its needs and signals. Taha tinana is important for teachers because it affects their energy, vitality, and immunity, which are essential for meeting the demands of teaching.

• Taha hinengaro refers to the mental and emotional aspect of well-being, which includes thoughts, feelings, attitudes, and beliefs. It also involves coping with stress, expressing emotions, and seeking help when needed. Taha hinengaro is important for teachers because it affects their mood, motivation, and self-esteem, which are crucial for engaging with students and colleagues.

• Taha wairua refers to the spiritual aspect of well-being, which includes values, purpose, and meaning. It also involves connecting with one’s inner self, nature, and a higher power or source. Taha wairua is important for teachers because it affects their passion, inspiration, and resilience, which are vital for overcoming challenges and pursuing goals.

• Taha whānau refers to the family and social aspect of well-being, which includes relationships, communication, and support. It also involves belonging to a community, culture, and identity. Taha whānau is important for teachers because it affects their sense of security, acceptance, and value, which are important for creating a positive and supportive learning environment.

Te whare tapa whā can be applied to improving teacher well-being by providing a holistic and culturally responsive framework for understanding and addressing the challenges and opportunities that teachers face in their work. Teachers can use te whare tapa whā to reflect on their own strengths and areas for development in each dimension and to seek support and resources that can enhance their well-being. For example, teachers can:

• Nurture their taha wairua by connecting with their values, beliefs, passions and purpose, and by engaging in activities that bring them joy, peace and inspiration.

• Care for their taha tinana by eating well, exercising regularly, getting enough sleep and rest, and by attending to any physical health issues or concerns.

• Strengthen their taha whānau by building positive and supportive relationships with their colleagues, students, families and communities, and by maintaining a healthy work-life balance.

• Enhance their taha hinengaro by developing their professional skills and knowledge, managing their stress and emotions, and seeking feedback and guidance from others.

By applying the Te whare tapa whā model to their wellbeing, teachers can foster a sense of harmony, resilience and fulfilment in their work, and also model and promote a holistic and culturally responsive approach to health and wellbeing for their students and whānau.

Also, by considering different indigenous perspectives on wellness and health when discussing teacher wellbeing, we could then examine how teachers can apply these perspectives in their own contexts, and how they can assess and enhance their wellbeing in a balanced and integrated way.  This could also open a discussion of the challenges and opportunities that teachers may face when engaging with these perspectives, and how they can overcome or address them.

Finally, acknowledging the diversity and uniqueness of teachers and their contexts, and the implications for teacher wellbeing could allow for exploration of how the strategies and models originally presented in the original article can be adapted and applied to different situations and needs, and what factors and conditions may facilitate or hinder their implementation. This could also invite feedback and input from other teachers who have tried or are interested in trying these strategies and models and create a dialogue and community of practice around teacher wellbeing.

In conclusion, I think that the original post on teacher wellbeing is informative and inspiring, but it could be improved by incorporating indigenous models like the Hauora perspective, and by acknowledging the diversity and uniqueness of teachers and their contexts. By doing so, we could enhance our understanding and practice of teacher wellbeing, and also encourage and support other teachers to do the same.