Cultural Wellbeing Models

Cultural Wellbeing Models

Research papers related to Cultural And Indigenous Models

Wellbeing needs cultural fit

Across schools, workplaces, healthcare, migration, politics, arts, and Country, this week’s papers frame wellbeing not only as an individual state but as something shaped by institutions, places, and culture. Several ask how support can better align with the communities it is meant to serve.

  • Wellbeing work may be more acceptable when it respects place, identity, language, and everyday social ties.
  • Schools and workplaces are not neutral backdrops; their cultures can protect or erode mental health.
  • Arts, coaching, and on-Country programs recast wellbeing as participation, not just treatment.
Culture as care infrastructure
Our Way on Country : Cultural Determinants of Health, Settler Colonialism, and Indigenous Men’s Wellbeing
It frames on-Country healing for Indigenous men as a cultural determinant of health rooted in land, kinship, spirituality, and identity.
Understanding the influence and acceptability of health and wellbeing coaching in underserved populations: a qualitative systematic review
It reviews health and wellbeing coaching for underserved populations, highlighting flexibility, equitable communication, tailored content, and cultural congruency as reasons coaching may be well-suited to groups underserved by mainstream care.
Whānau Māori perspectives on antibiotic guideline use in Aotearoa: a qualitative study.
It centers whānau Māori perspectives on antibiotic guideline use, asking whether primary care guidance aligns with Māori expectations and aspirations for health and wellbeing.
Integrated arts engagement as preventive infrastructure for active and healthy aging: a conceptual and policy framework
It develops a conceptual and policy framework for treating community arts engagement as part of preventive public health systems for healthy aging, rather than only as cultural or recreational provision.
Institutions shape mental health
Re-imagining emotionally healthy schools: current challenges and future directions
It highlights school culture as one of the strongest predictors of children’s and young people’s mental health and wellbeing.
Toxic leadership and employee health: exploring psychosocial stress pathways in organizational settings
It examines how toxic leadership affects employee health and wellbeing in Saudi organizational settings, including culturally specific coping strategies.
Depoliticised labour reform: Policy discourse analysis of workplace wellbeing
It critiques workplace wellbeing policy as a depoliticised form of labour reform rather than a neutral management good.
Belonging, fit, and voice
‘Like a Fish in the Water’: Subjective Well‐Being and the Alignment of Perceptions of Democracy With Political Structures
It studies how alignment between personal perceptions of democracy and political structures relates to subjective wellbeing across countries.
Gendered Disparities of Subjective Wellbeing and Community Connection Among Vietnamese Migrant Women
It examines gendered wellbeing among Vietnamese migrant adults in Australia, with attention to migration and a background of intersecting constraints such as caregiving, employment, language, and social participation.
Summary written from this week's papers and fact-checked against their abstracts.

Episode

Transcript 31 lines

Cold Open

Davis What makes you keep showing up for something that is good for you, even when motivation runs out?
Jenny I want to say discipline, because that is the story people like to tell after the fact, but most of us abandon discipline by Thursday.
Davis I think it is less heroic than that: the group chat pings, someone notices you were missing, and you feel a little lighter before anything measurable changes.
Jenny So the question is not just whether the program works, but whether it gives people a reason to come back when the scale is boring or rude.
Davis And that is exactly where this week's Māori- and Pacific-led BBM exercise study gets interesting: people kept returning because better mental health reinforced the habit more strongly than weight loss did... welcome to Cultural Wellbeing Models on paperboy.fm.

Stats Overview

Jenny For this week, the feed pulled 1,069 hits, and 154 papers made the qualified set. That's about 540 authors across 49 countries, so the episode is wide, but still screened hard.
Davis The weird part is the funnel moved in opposite directions. Qualified papers rose from 141 to 154, up 9.2%, while total hits fell from 1,592 to 1,069, down about a third. So what's driving that cleaner yield: a tighter search, or more papers where culture is actually central instead of just mentioned?
Jenny Geography broadened too. Countries went from 42 to 49, a 16.7% jump, with China at 18 papers, Britain at 14, the U.S. and Indonesia at 12 each, and Australia at 9. Broad isn't the same as evenly represented, but this week is less locked to one research corridor.
Davis The methods explain the feel of the stack. There are 78 qualitative papers, meaning studies built from interviews, observations, or text rather than only numbers, and 37 survey papers. That leans toward lived experience and local meaning, which fits a week about culture as the infrastructure of care.
Jenny The author mix is unusually balanced. Of 540 authors, 176 are first-time authors, meaning first-ever paper in the metadata, 180 are emerging researchers, and 184 are experienced. That's basically one-third, one-third, one-third, though I'd still want to know where the metadata is thin.
Davis Theme-wise, mental health leads with 15 papers, then organizational culture at 9, and wellbeing at 8. So the practical takeaway is simple: these papers aren't treating culture like a mural on the clinic wall. They're asking whether culture is what makes people come back.

Paper Walkthrough

Paper 1 Motivation for engagement in a Māori- and Pacific-driven exercise programme in New Zealand: a community-based system dynamics approach.

Davis Alright, let's get into the papers with Motivation for engagement in a Māori- and Pacific-driven exercise programme in New Zealand. This is about Brown Buttabean Motivation, or BBM, a Māori- and Pacific-led group in Aotearoa New Zealand that runs free exercise classes and support services.
Davis The plain finding is that people kept showing up because the programme felt like community, not a lecture about weight. The researchers mapped four domains and nineteen feedback loops, and the strongest engine was Māori and Pacific cultural grounding, plus leadership, storytelling, social media, mutual accountability, and mental health wins.
Jenny How did they actually measure motivation here? Are we looking at health outcomes, like weight loss or disease markers, or are we looking at evidence about staying engaged?
Davis Mostly staying engaged. They used two cognitive mapping interviews, meaning participants helped draw what pushes and pulls their choices, and three group model-building workshops to make a causal loop diagram, which is just a systems map of how one factor reinforces another.
Davis That gave them a participant-built model of BBM culture, social networks, community support, and health. The big caveat is that this is a rich community case study, not a causal test proving BBM reduces weight or disease, but the evidence is strong for understanding why this specific community keeps returning.
Jenny That feels like the thread for the week right away: Culture Keeps People Coming Back. If you want sustained exercise, this paper says don't start with individual willpower; start with belonging, trusted leadership, and the mental health payoff people can feel before the scale moves.

Paper 2 Our Way on Country : Cultural Determinants of Health, Settler Colonialism, and Indigenous Men’s Wellbeing

Jenny That last paper built a systems map around culture and social networks, and this one takes that idea onto land itself. In Our Way on Country, J. Prehn and D. Ezzy look at eleven interviews with Indigenous men in Australia, asking how on-Country healing works as care.
Jenny The plain finding is that being on Country helped men feel better by reconnecting them to identity, responsibility, and other men. Country here means ancestral lands that hold lore, kinship, spirituality, and identity, so the authors treat it as a cultural determinant of health, meaning a cultural condition that shapes whether health is possible in the first place.
Jenny They identify four benefits from the interviews: safer expression of Indigenous masculinity, stronger cultural identity, broader health and wellbeing gains, and new social connections. I like that masculinity isn't framed as the problem by default; it's framed as something that can be practiced safely when culture, land, and elders make room for it.
Davis What would count as stronger evidence here that on-Country programmes improve wellbeing beyond the men’s own accounts? Eleven interviews can tell you what changed for these men, but not whether the programme caused the change across a wider group.
Jenny Exactly, and the authors are doing depth, not a broad causal test. They used semi-structured interviews, meaning guided conversations with room for men to explain what mattered in their own words, and the limitation is that eleven qualitative accounts give a rich picture but not general proof for all Indigenous men or all land-based programmes.
Davis So the practical takeaway isn't, send people outdoors and call it therapy. It's that for Indigenous men’s wellbeing, Country, self-determination, identity, and connection are part of the treatment model, which is the Culture Keeps People Coming Back thread in a much deeper form.

Paper 3 Whānau Māori perspectives on antibiotic guideline use in Aotearoa: a qualitative study.

Davis That caution about eleven interviews carries straight into this one, because Whānau Māori perspectives on antibiotic guideline use in Aotearoa is also small, but it's asking a very systems-heavy question through lived experience.
Davis Karen Wright and colleagues talked with fifteen Māori participants recruited through one urban Māori health provider, and the surprise is that even an antibiotic guideline comes out as relational care, not just a prescribing chart.
Davis The four themes were Whakapono, meaning trust and confidence, Māramatanga, meaning clarity and understanding, Kairangi, meaning culturally safe quality care, and Hauora, meaning health as whole-person and whānau wellbeing.
Jenny If guidelines are supposed to standardize care, how much room is there for local cultural expectations, especially when a clinician is deciding whether antibiotics are appropriate?
Davis The study was grounded in Kaupapa Māori theory and practice, which means Māori knowledge and priorities shape the research rather than getting added at the end, and the authors used focus groups plus inductive thematic analysis, basically letting themes rise from what people said.
Davis The limit is real, though: fifteen participants from one urban Māori provider can show what trust and confusion look like in detail, but they can't stand in for every Māori community across Aotearoa.
Jenny So the takeaway isn't that antibiotic rules get softer; it's that Te Whata Kura and other guidelines land better when they're explained plainly, delivered respectfully, and leave space for rongoā Māori, traditional Māori healing, alongside biomedical care.

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