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Background: Historical socio-political processes have produced gross inequity of health resource for Aboriginal Australians and New Zealand Māori. Objectives: This paper argues that socio-political factors resulting from the entrenchment of colonialism have produced significant personal and structural barriers to the utilisation of healthcare services and directly impact the health status of these two vulnerable groups. Design: Discussion Paper. Conclusions: Understanding the actual barriers preventing the utilisation of healthcare facilities, as perceived by Indigenous people, is essential in reducing the gross disparity between Indigenous and non-Indigenous morbidity and mortality in Australia and New Zealand. [ABSTRACT FROM AUTHOR]

Three naming systems have been applied to the flora of Aotearoa New Zealand, but differences in their use are poorly understood. Analyses of 45 sets of Māori and settlers' vernacular plant names and botanical names in Papers Past between 1839 and 1948 shows that Māori plant names were well-used in referring to the flora. Māori plant names (2,242,201; 82.6%) are mentioned more than settlers' names (465,155; 17.1%) or botanical nomenclature (8,193; 0.3%). Māori name usage was dominant from 1839 to 1858, declined during 1859–1868 when settlers' names were featured, and increased from 53.15% in 1869 to 90.89% in 1948. In Papers Past, 32 (71.0%) of the 45 Māori plant name(s) are mentioned most often, followed by 11 (24.5%) settlers' and two (4.5%) botanical names. Analysis of the 45 sets of names in four New Zealand science journals (1863–2020) shows the number of name mentions to be: botanical nomenclature 10,827 (54.4%), Māori 6,731 (33.8%) and settlers' 2,341 (11.8%). Botanical nomenclature (35 names) and Māori names (10 names) were the most mentioned of the 45 sets of names in the science journals. Analysis of the 45 sets of names in a Google Search undertaken in 2021 confirmed the prevalence of Māori names (92.5%) over botanical nomenclature (7.5%). The most mentioned Māori names refer to plants of economic importance such as rimu, mānuka and mataī. The overall dominance of Māori plant name mentions does not support recent contentions that botanical nomenclature has 'set aside' and 'replaced' these. Further, the low number of total mentions of botanical nomenclature in Papers Past and the science journals suggests little is to be gained from promoting the use of Māori epithets in botanical nomenclature for newly named taxa, and a strategy for the promotion of Māori plant names in the context of indigenous ecological knowledge is perhaps desirable. [ABSTRACT FROM AUTHOR]

This paper introduces a kaupapa Māori model for the creation of Māori Information Technology (IT) artefacts, an alternative Artificial Intelligence (AI) related development to the exciting colonial dominated AI biased systems. In Aotearoa, Māori are overrepresented in underachievement in education, poor health, welfare dependency and incarceration rates (New Zealand Department of Corrections. 2007. Over-representation of Māori in the criminal justice system: an exploratory report. Department of Corrections [updated January 2022; accessed]. https:// www.corrections.govt.nz/__data/assets/pdf_file/0014/10715/Overrepresentation- of-Maori-in-the-criminal-justice-system.pdf.; Maclaurin J, Liddicoat J, Gavighan C, Knott A, Zerilli J. 2019. Government use of artificial intelligence in New Zealand. Wellington, New Zealand: The New Zealand Law Foundation). These disparities are now surfacing in imperial algorithms and exacerbating biased stereotypes in AI systems. We theorise that Kaupapa Māori theory is the foundation for the action of a Kaupapa Māori Modelling IT Artefact that provides solutions to solve whānau, hapū and iwi problems. We reflected on a critical review of selected literature on historical and contemporary Māori leadership and governance to identify elements of mātauranga and tikanga Māori that could enshrine the IT Artefacts. Investigations then took place to seek ways to transfer these elements of mātauranga and tikanga Māori into framed IT Artefacts during the problem initiation stage of the artefact. This paper presents a kaupapa Māori model for the creation of Māori IT artefacts. Whilst no discrete testing was undertaken, the Kaupapa Māori model provides an avenue to pursue an ontological paradigm using cause and effect theory for future research. [ABSTRACT FROM AUTHOR]

This paper synthesises critique from Māori patients with Bipolar Disorder (BD) and their whānau to identify barriers and propose changes to improve the structure and function of the New Zealand mental health system. A qualitative Kaupapa Māori Research methodology was used. Twenty-four semi-structured interviews were completed with Māori patients with BD and members of their whānau. Structural, descriptive and pattern coding was completed using an adapted cultural competence framework to organise and analyse the data. Three key themes identified the impact of structural features of the New Zealand mental health system on health equity for Māori with BD. Themes involved the accessibility, delivery and scope of the current health system, and described how structural features influenced the quality, utility and availability of BD services for Māori patients and whānau. Structural barriers in the existing design, and potential changes to improve the accessibility, delivery and scope of BD services for Māori, were proposed including a redesign of operational, environmental, staffing, and navigation points (information, transition, fatigue) to better meet the needs of Māori with BD. A commitment to equity when implementing structural change is needed, including ongoing evaluation and refinement. This paper provides specific recommendations that should be considered in health service redesign to ensure the New Zealand mental health system meets the needs of Māori patients with BD and their whānau. [ABSTRACT FROM AUTHOR]

We are He Hiringa, an early career research group of new Māori academics in the Division of Sciences at the University of Otago. Drawing on an auto-ethnographic approach, this paper shares the kaupapa (purpose, collective vision) of He Hiringa, that of mauriora (flourishing wellness) and how our shared vision for flourishing wellness across the broad disciplines of Māori physical education and health, social and clinical psychology, and Māori urban design and surveying, may support adventure therapy in Aotearoa, New Zealand. While anecdotally, we know the importance of the environment for health and wellbeing, adventure therapy in this country is largely dominated by Eurocentric views and fails to account for Māori ways of thinking, being and engaging with the taiao (environment) for therapeutic benefit and healing. We argue that grounding adventure therapy in a Te Ao Māori worldview which favours a cultural, communal, ecological, and spiritual perspective will better meet the hauora (health) needs of Māori and should drive the philosophy and practice of adventure therapy here in Aotearoa, New Zealand. [ABSTRACT FROM AUTHOR]

The sharing of familiar foods is but one of the ways a cultural group identifies itself. But what happens if that cultural group begins to lose touch with, or control of, its food traditions? Worldwide, professional chefs are embracing traditional indigenous cookery techniques and ingredients in their search for national culinary identity. In doing so, the line between ownership and appropriation is becoming an increasingly fine one. Within today’s Māori society, the hāngī is one of the few remaining traditional food preparation techniques still in regular use. Yet the use of its traditional earth oven form is growing more infrequent as less labor-intensive variations grow in popularity and as the technique becomes increasingly incorporated into commercial hospitality practice. Drawing on research that explores the knowledge and personal experiences of seven hāngī practitioners, this paper examines the cultural significance of the hāngī as a traditional indigenous food preparation technique. As the hāngī increasingly crosses over into the commercial realm it questions the fine line between cookery technique and indigenous culinary property as it asks just what makes a hāngī a hāngī? [ABSTRACT FROM AUTHOR]

Māori hold unique views on the lifecourse but there has been limited Māori-led longitudinal research to date. There is a particular need for kaupapa Māori and interface longitudinal research that generates mātauranga Māori and enables Māori-initiated transformative action. In this paper, we identify key features of a Māori lifecourse framework and its application to longitudinal research at the interface of mātauranga Māori and Western science. We describe how these features are applied in the Taranaki Māori-led longitudinal research programme Te Kura Mai i Tawhiti. Māori will benefit from a regionally-focussed Māori approach to lifecourse research at the interface. This approach can be applied directly in future localised research led by Māori and other Indigenous peoples. Māori-led longitudinal research will inform effective interventions to lift Māori wellbeing and prospects throughout all stages of life and strengthen Māori contributions to wider society. Māori approaches to longitudinal research will help shape new futures for Māori and a brighter future for all peoples of Aotearoa New Zealand. Glossary of Māori words: ao Māori: Māori world; Aotearoa: Māori name for New Zealand; hāngī: an earth oven or food cooked in such an oven; hapū: subtribe (also meaning to be pregnant); iwi: tribe, people; kaitiaki: guardian (also meaning teacher); kaupapa Māori: Māori paradigm; based within a Māori worldview; Māori: indigenous peoples of Aotearoa New Zealand; mātauranga Māori: Māori knowledge; mokopuna: grandchildren; ōhākī: parting wishes before death; Pākehā: primarily referring to New Zealand Europeans; reo Māori: Māori language; tamariki: children; Tangi te Kawekaweā: study title (the call of the kawekaweā, long-tailed cuckoo, heralds spring and the opportunity for growth); Taranaki: a tribal nation and region of Aotearoa New Zealand; Te Kura mai I Tawhiti: research programme title (sacred legacy of an ancient era); tauiwi: outsider, commonly referring to non-Māori; tuakiri: identity; wānanga: forum for sharing knowledge/learning; whakapapa: genealogy; whanau: extended family. [ABSTRACT FROM AUTHOR]

Where does life live? What is alive? In modernist/dualist thinking, we might assume that life lives through cause and effect—an acting of someone onto something. When conceived through an Indigenous-Māori concept of mauri—life vitality— the immanence of living as a relational field is revealed. An ethical imperative to sustain the wellness of the life-field, mauri-ora, is concurrent with the concept of mauri. This paper philosophically probes the immanent and ethical conditions of this life-field and its relational sustenance as the very ground for design thinking. Here, I explore an architectural project, Te Uru Taumatua, as a case for thinking through mauri-ora (life-field)asimmanent ethics in relation to an evocation of ecological vitality. This project becomes a bridge for thinking immanent connections across Indigenous-Maori and contemporary ecological thinking. This paper argues that architecture’s role as an Anthropocenic actor creates the conditions necessary to instantiate socio-ecologically situated immanent ethicsasdesign ethics. What is fundamental to this approach is to reveal howecological designis a thinking manifest here, in this case study,asthe relation of mauri to mauri-ora. Here, Te Uru Taumatua helps to explore an understanding of mauri-ora as an immanent ethics which bridges (design) thinking and practice. [ABSTRACT FROM AUTHOR]

Growing Up in New Zealand (GUiNZ) is the largest contemporary longitudinal study of child development in Aotearoa New Zealand. The aim of the study was to recruit a large, socioeconomically and ethnically diverse cohort of children, with successful recruitment of 1246 pregnant Māori women. This paper describes the development and operationalisation of the GUiNZ Kaitiaki principles which provide a framework for ensuring that Māori rights and aspirations for research and policy development are upheld as part of the study. We also consider how the Kaitiaki principles might inform the next phase of GUiNZ, particularly with respect to the potential guardianship role that rangatahi (young people) should have as their contribution to the study expands. Finally, this commentary seeks to highlight the significant opportunities that Māori values and philosophies bring to longitudinal research in Aotearoa including through strengthening our connections with whānau and Maori communities. [ABSTRACT FROM AUTHOR]

This study adds to the current literature on crisis communication by exploring differences in COVID-19 governmental crisis communication and variances in the media coverage of that communication through thematic quantitative content analysis across three countries: New Zealand, The United States and The United Kingdom. Specifically, this research seeks to find the extent to which media ideology plays a role in reporting health crises. Results demonstrated that universally, press conferences were based on scientific advice and relied upon symbols that contributed to the clarity of health communication about COVID-19. Conversely, media coverage stressed economic challenges overall, but conservative newspapers focused more on health and the economy, whereas liberal newspapers leaned more towards politics. These findings demonstrate that even in major health crises, the ideologies of newspapers can play an important role in the framing of information. [ABSTRACT FROM AUTHOR]

Choices about how to use land are critical to efforts to manage water quality in Aotearoa-New Zealand. Māori and non-Māori communities need decision-making frameworks that enable their values and priorities to inform land use choices. However, few of the available frameworks meet the needs of Māori communities. It is challenging to construct decision-making frameworks that have true utility for both Māori and non-Māori land stewards because of differences in their relationships with the whenua (land), the wai (the water) and te taiao (the environment). Additionally, Māori may utilise different types and formats of data in their decision-making from those traditionally encompassed by science-based frameworks. This paper aims to help non-indigenous researchers understand the required development processes and design features if a framework aimed at a broad audience is to have genuine relevance and utility for indigenous users. To achieve this, we utilised a modified version of Cash et al.'s Credibility, Salience and Legitimacy framework to evaluate a range of land use decision-making frameworks. We discuss why science-based concepts of holism are not the same as those embodied by a Māori worldview. We conclude that it is essential to co-develop frameworks in genuine partnership with Māori. [ABSTRACT FROM AUTHOR]

This paper responds to an earlier one about mātauranga Māori by Dan Hikuroa [2017. Mātauranga Māori—the ūkaipō of knowledge in New Zealand. Journal of the Royal Society of New Zealand. 47(1):5–10], in a spirit of koha (contribution) towards keeping alive this important discussion about the relationship between science and Māori knowledge. Mātauranga Māori (Māori knowledge) has been discussed for many years in the fields of Education and Māori Studies, and more recently has been taken seriously as a policy issue by the science establishment in Aotearoa New Zealand. I argue against equating mātauranga Māori with science, since I think it is better conceived as a form of philosophy of science, rather than as a form of 'science' itself. This approach possibly allows ideas from mātauranga Māori to inform science at a values level, below the level of the empirical knowledge base, without needing to claim that mātauranga Māori is the same as science or uses scientific methods. [ABSTRACT FROM AUTHOR]

This research parallels Tongan academic Hūfanga 'Okusitino Māhina's assertions in the 1994 Contemporary Pacific article Our Sea of Islands, that 'People are thought to walk forward into the past and walk backward into the future, both taking place in the present, where the past and the future are constantly mediated in the ever-transforming present' alongside those of Professor Terry Irwin and fellow Transition Designers in which they discuss the use of Indigenous Wisdom to enable designing for the Long Now as defined by Brand in his 1999 book The Clock for the Long Now: Time and Responsibility. In the 2015 Transition Design Monograph Irwin asserts that, 'Transition Design draws on knowledge and wisdom from the past to conceive solutions in the present with future generations in mind'. This paper draws on the pre-industrial wisdom of indigenous knowledge, specifically that of the Pacific regions, Moana, who have lived and designed sustainably in-place for generations to illustrate the value it holds for the formulation of sustainable and sustaining futures. [ABSTRACT FROM AUTHOR]

In the Wai 262 claim, six Māori claimant groups sought the Waitangi Tribunal's findings that the Crown had breached its Treaty of Waitangi guarantee to allow Māori to exercise tino rangatiratanga (the unqualified exercise of our chieftainship) over our mātauranga Māori (the body of knowledge originating from Māori ancestors, including the Māori worldview and cultural practices) and taonga (tangible and intangible treasures). The Tribunal publicly released its full report on the claim in 2011. Whilst the National Government (2008–2017) engaged internally with the report, it did not respond publicly. It is only since the Labour-led Government (2017–2020) came into power and proposed Te Pae Tawhiti, a work programme to address the Crown's breaches, that the government has engaged with the report publicly. In this article, I argue that, whilst Māori should engage in Te Pae Tawhiti, we must do so cautiously and with a full appreciation of the government's policies on these issues over the past decade. The article provides unprecedented insights into the government's response to the Wai 262 report. The insights will be important in helping Māori and others to hold the government accountable as the Treaty partners work together to address these issues in the Te Pae Tawhiti era. [ABSTRACT FROM AUTHOR]

‘There is a need for a mindset shift away from the pervasive assumption that the Crown is Pākehā, English-speaking, and distinct from Māori’, wrote the permanent commission of inquiry investigating breaches of New Zealand’s founding document, the Treaty of Waitangi. ‘Increasingly, in the twenty-first century, the Crown is also Māori.’ This paper argues that ‘the Crown in right of New Zealand’ is in need of redefining. In the 19th and parts of the 20th century Māori leaders and institutions were often understood as separate from the Crown. But that understanding is shifting, and this paper argues the shift is leading to a new understanding of the Crown in right of New Zealand. [ABSTRACT FROM AUTHOR]

Spirituality permeates our land, our waters, and our people; it is inherent in Māori culture, often explicit for new migrants, but frequently ignored or tokenistically acknowledged in mainstream culture. Older New Zealanders are a pluralistic population, often fiercely secular, with a small but active religious population. How we now treat our elders requires work, needs careful consideration, and vision. As a country, New Zealand has embraced the notion of 'well-being', with the first 'well-being budget' announced in 2019. But well-being, or hauora as it is known for Māori, is incomplete without spirituality. This paper examines the place of spirituality, based on understandings and observations grounded in the New Zealand context, which comprises four interrelated areas: zeitgeist, scope and definitions, models, and evidence. We suggest this framework is a useful approach to examining what can be an ineffable personal experience and challenge to society's provision of aged care and healthy ageing. [ABSTRACT FROM AUTHOR]

This paper discusses expectations, policies and practices that currently underpin education within the New Zealand context. It acknowledges the ongoing failure of this policy framework to positively influence reform for Indigenous Māori students in regular, state-funded schools and highlights the need for extensive change in the positioning and expectations of educators if Māori learners are to realize their true potential. The paper then considers leadership models to reimagine and lead a transformative educational reform that aims to include the aspirations and contributions of all members of the school’s communities, especially those who have historically been marginalized. Finally it considers the implications of this model for international application. [ABSTRACT FROM AUTHOR]

This paper draws on Callon's [2005. “Why Virtualism Paves the Way to Political Impotence: A Reply to Daniel Miller's Critique of The Laws of the Markets.”Economic Sociology: European Electronic Newsletter6 (2): 3–20] concept of agencement, together with Latour's [1987.Science in Action: How to Follow Scientists and Engineers Through Society. Cambridge, MA: Harvard University Press] concept of immutable combinable mobiles to illustrate how Henry Devenish Skinner, ethnologist and anthropology lecturer at the Otago Museum and University sought to form and shape Māori identity, history, culture and populations as subjects of liberal government. It does this through an exploration of Skinner's fieldwork and collecting practices. The paper suggests that forms of analysis mediated through the American History School, and the culture area concept were deployed during the emergence of anthropology as a discipline in New Zealand (between 1919 and 1940) to produce ethnographic authority that then acted as a point of connection between scientific networks and the colonial administrative field. [ABSTRACT FROM PUBLISHER]

This paper is concerned with the chronopolitics of indigenous young people's life-worlds in settler-colonial space. Drawing on a study about young people's narratives about the future, we examine how Māori youth in New Zealand navigate competing temporal frames of reference as they move around their towns and cities. In a series of walk-along interviews and group discussions, Māori young people deployed 'native time' as a means of negotiating access to various neighbourhoods and exclusion zones. These border-crossing strategies not only opened up 'corridors' that allowed them to pass through unwelcoming or exclusionary urban areas, they also provided a sense of indigenous place-belonging. We argue that when indigenous young people mobilise 'native time' in urban spaces and build temporal solidarities outside settler/white time, they can begin to stake a powerful claim on their own futures. [ABSTRACT FROM AUTHOR]

This paper claims that participatory approaches to water resource management in New Zealand are highly influenced by how institutional and community actors understand and practise democracy, including indigenous Māori rights under the Treaty of Waitangi. Drawing on case study analysis from a six-year research programme in which the aim was to evaluate existing and new methods for participatory decision-making, we highlight how different but co-existing democratic beliefs and practices, referred to as democratic logics can shape relationships between governance/decision-making bodies and affected communities. One particular case is examined in detail to illustrate how the various “logics” were strengthened, extended and challenged through participatory research methodologies. Our key message is that revealing and articulating existing democratic logics for participation can help promote and facilitate new participatory approaches, as well as increase robustness and community buy-in to local government decision-making. [ABSTRACT FROM AUTHOR]

In the early 1920s, Henry Devenish Skinner of the Otago Museum, Dunedin, New Zealand, entered into a correspondence with Roland Burrage Dixon of the Peabody Museum and Harvard University and with Te Rangi Hiroa, then Director of Maori Hygiene in Auckland, New Zealand. The correspondence centred on recent publications by Dixon that used an experimental craniological analysis of his own devising to construct a number of global racial types and to trace their prehistoric migrations. This work had a bearing on theories of the settlement of Polynesia, in particular of New Zealand, a subject of vital interest to Skinner and Te Rangi Hiroa. Although the weaknesses of Dixon's technique were well documented in subsequent reviews, both New Zealanders were initially swayed by his arguments. This paper looks at the details of and context for the interactions between the three scholars and the possible impact of this correspondence on later work. [ABSTRACT FROM AUTHOR]

Policies increasingly reinforce the self-determination of Indigenous peoples, but issues remain around group definitions. Colonization has led to (de)identification with Māori (New Zealand's Indigenous peoples) identity markers. We explore differences between Māori on combinations of descent, ethnicity and Iwi (extended kinship group) knowledge in the 2013 Census, and self-reported discrimination. There were six groups within the Māori descent population: two did not know their Iwi – some identified solely as Māori ethnicity (2.8 per cent) – or Māori plus another ethnicity(-ies; 6.8 per cent); two did not identify as Māori ethnicity: more named their Iwi (7.2 per cent), than not (6.9 per cent); the largest groups knew their Iwi and identified as Māori ethnicity, either solely (30.8 per cent), or alongside another ethnicity(-ies; 34.3 per cent). We found a pattern of differences across demographics and discrimination, highlighting the complexity of Māori identity and the need to account for differences within Indigenous groups. [ABSTRACT FROM AUTHOR]

The following study was an exploratory journey to examine reflective practice amongst students taking the undergraduate paper ‘Communities and Addiction’. This paper has been an elective paper within the Health Sciences for third year students at the University of Auckland for three years. The students were instructed to reflect on two assignments after they had written each one. The first assignment focused on addiction models and the second assignment focused on social marketing as a public health approach to potentially addictive behaviour (e.g. substance abuse, gambling, and eating disorders). The findings from the first assignment suggested that students developed (or enhanced) empathy towards sufferers of addiction. The findings from both of the assignments revealed that many of the students were developing reflective skills, though often this was at quite a basic level. These findings suggested that more guidance and feedback is needed to aid students in the reflective journey. [ABSTRACT FROM PUBLISHER]

This paper presents an analysis of the qualitative data collected for a study investigating the effect of the Working for Families policy on Māori families’ self-reported whānau ora (family wellbeing). Data are drawn from a discrete set of 30 qualitative interviews undertaken with Māori whānau involved in the Te Hoe Nuku Roa Longitudinal Study. Whānau perceptions about how the Working for Families policy has impacted on their lives and the contribution the policy has made towards their family's wellbeing is presented. The paper discusses how the Working for Families policy appears to have become an integral component of household income for many low-to-middle-income whānau and reflects on how this policy, conceived and designed (amongst other things) to alleviate and redress child poverty, is contributing towards supporting family wellbeing or ‘whānau ora’. [ABSTRACT FROM PUBLISHER]

This paper reports on an initial teacher education programme that has been designed to facilitate and support Maori student teachers in New Zealand. This paper highlights the ambiguity in New Zealand on the theoretical foundation of initial teacher education. Therefore a background on transformative praxis and how it has impacted on the education system of New Zealand is first presented. Then the tauira's (student teacher's) narrative is presented which has been informed by two years of a Te Ao Maori (Maori worldview) programme. The programme was built upon critical theory to facilitate transformative praxis in student teachers. Specifically, this narrative was a vehicle for how her own past in mainstream education and the programme has impacted upon how she sees teaching and being the teacher. The paper highlights the positive impact a culturally responsive programme can have on the self-efficacy of marginalised members of society. [ABSTRACT FROM AUTHOR]

The limited impact of traditional extension techniques has resulted in the increasing use of participatory approaches to support interaction between Māori communities and scientists. This paper draws on the experience of a 5 year case study of such an approach among scientists and Māori on the East Cape. While supporting the value of a participatory approach, the paper argues that the adoption and use of such an approach must be viewed as an iterative process and one that challenges all participants, not only on operational detail, but on the ethical issues posed by such work. This paper highlights the value of a collaborative approach but questions the appropriateness of branding all such approaches as participatory research when used to support national policy initiatives. It concludes that participatory approaches challenge the scientists involved as much as the communities concerned and questions the validity of conventional measures of success in any evaluation of such work. [ABSTRACT FROM AUTHOR]

Comprehensive exploration of Māori experiences of discrimination in Aotearoa New Zealand remains limited, particularly in relation to exposure to multiple and interlocking forms of discrimination. This paper presents findings from a secondary analysis of Te Kupenga 2013, the first Māori Social Survey, examining patterning and prevalence of different forms of discrimination for Māori (n = 5,549). Māori report experiencing multiple forms of discrimination, both over their lifetimes and within the last year. Although racial discrimination was the most commonly reported form, Māori also experience discrimination on the basis of other grounds including age, gender, and income. Māori also report exposure to multiple forms of discrimination. Discrimination occurred in a range of settings, with schools and workplaces common sites. The findings support the lived reality of Māori that racial and other forms of discrimination are pervasive, and experienced in multiple domains across the life course, representing a persistent breach of rights. It is critical that other forms of discrimination are measured alongside racism in order to understand and address the realities of multiple discrimination for Māori in Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

In New Zealand, Maori (the indigenous people) are intimately tied to lands and waters within their tribal territories. Resource use and development has the potential to adversely affect the nature of their relationship, however. In recent decades, Maoris have been seeking greater recognition for their cultural interests through resource managers. A challenge for Maoris arises when resource managers utilize western science techniques that emphasize physical and biological values rather than specifically responding to cultural interests. This paper introduces one conceptualization tool for Maori—Cultural Opportunity Mapping and Assessment—to apply and assess the extent to which different environmental conditions afford them opportunities to engage in a range of cultural experiences, particularly in geographic locations. The paper explains how such a process represents the first stage in the preparation of responsive resource management strategies and plans that deliver cultural outcomes. [ABSTRACT FROM AUTHOR]

Paul Smeyers’ keynote address to the PESA 2007 Conference, ‘The Entrepreneurial Self and Informal Education: On government intervention and the discourse of experts’ provides a timely call for questioning the governing of the family. This paper draws upon Smeyers’ key concerns to explore both historical and contemporary trends in clustering government agencies, under the guidance of child development experts. The guidance of two expert groups is problematised, with particular attention to an absence of commitment to Māori perspectives of education and child-rearing. Such an absence reflects, in New Zealand, a dangerous undermining of the historic treaty between the British and Māori. The paper then challenges, with brief reference to Jacques Derrida's discussions on autobiography and Freud's Legacy, the identity of expert groups advocating early intervention in the lives of families measured as a burden on economic and social progress. The paper posits that perhaps it is the developmental expert that requires some form of early intervention. [ABSTRACT FROM AUTHOR]

The student diversity in universities in Aotearoa 1 (New Zealand) challenges these institutions to attain more equitable outcomes particularly for indigenous groups and ethnic minorities. In New Zealand, current Government policies favour strategies aimed at increasing the academic achievement of Maori 2 and Pasifika 3 communities and offer financial support to institutions to do so. This paper examines the opposition by academic staff within a university to the implementation of an intervention within one such strategy, on the basis that the intervention, an extra tutorial specifically for Maori and Pasifika students, was unethical. The paper argues that withholding opportunities to improve the academic progress of traditionally marginalized groups maintain existing inequalities and is an obstruction of social justice. [ABSTRACT FROM AUTHOR]

In Aotearoa New Zealand journeys of discovery and colonization were also scientific journeys that brought “Maori woman” under the intellectual control of the emerging “scientific” academy. This paper argues that the historical construction of “Maori woman” through the discourses of Enlightenment science continues to affect the constitution of the subjectivities of Maori women scientists today. The paper draws on a doctoral thesis that used literary historical techniques to investigate the imperial archives and feminist narrative interviews with 16 Maori women scientists to collect the research data. I explore the conditions by which the subject “Maori women scientist” emerges and how the Maori women experience these conditions in relation to how they see themselves. I conclude by arguing that the identity of “Maori woman scientist” appears to be “impossible fiction” due to the fragmented nature of the sign “Maori,” “woman,” and “scientist”, which can be “traced” to the historical construction of the signs. [ABSTRACT FROM AUTHOR]

Tourism researchers and planners continue to grapple with the problem of how to achieve more sustainable forms of tourism development; community participation and stakeholder interaction are increasingly seen as central to achieving desired outcomes. This paper explores how participatory approaches (PA) and geographical information systems (GIS) – PAGIS – can be blended to provide a framework that can facilitate a better understanding of attitudes towards tourism and enhance participation and stakeholder interaction in tourism planning. The paper demonstrates the initial development process of PAGIS by focusing on the case of Marahau, a small community in New Zealand. Marahau lies at the gateway to the Abel Tasman National Park, one of New Zealand's tourism icons. The community is facing considerable changes that impact on their quality of life. This is, in part, due to increasing visitor numbers and tourism developments resulting in growing conflicts over common resource use. There are multiple stakeholders (community, Maori, local government, industry, developers) involved in deciding the future of Marahau and this paper suggests that PAGIS has the potential to play an important role in enhancing sustainable tourism development outcomes. [ABSTRACT FROM AUTHOR]

Queer theories have received criticism for their ethnocentrism and their lack of careful attention to the lived realities of transsexual and transgendered people. A forum is being established through the publication of transgender theorists' work, where transgender theorists may rework 'queer', but how well does this reworking address concerns about ethnocentrism? For some 'transpeople' it is important to maintain traditional cultural values by resisting identification with (contemporary western) medical discourses on transsexuality. How might queer and transgender theorising inform and be informed by the discursive pathways being carved out by people for whom medicalised understandings of gender may be deemed culturally inappropriate? I illustrate the points made in this paper by drawing from interviews with gender liminal people who live in New Zealand and who belong to cultures indigenous to the South Pacific. Whilst wholeheartedly supporting the efforts of transgenderists to challenge medical constructions of transsexuality, one of the purposes of this paper is to critique the way perspectives of whiteness echo, largely unacknowledged, through transgender theorising and to thus inspire more critical thinking about the racialised aspects of transsexual bodies and transgendered ways of being. [ABSTRACT FROM AUTHOR]

It is increasingly recognised that palliative care research needs to pay more attention to culture if the diverse needs of service users are to be appropriately met. However, in most countries research, practice and policy in palliative care remains predicated upon a specific cultural understanding of the ‘good death’, firmly rooted in a Western world view. In this paper we present the formation of a new multi-disciplinary palliative care research group, explicitly set up along bi-cultural lines – The Te Ārai Palliative Care and End of Life Research Group to face challenges of traditional paradigms of palliative care in the specific context of Aotearoa New Zealand (NZ). We outline the rationale for establishing a research group which meets both Māori (indigenous people of NZ) and conventional Western standards for conducting academic research, describe our bi-cultural framework, and provide examples of how it shaped the design of three recently completed projects. We also situate our experience within the wider international literature, identifying transferable lessons for researchers wanting to do palliative care research with indigenous and minority ethnic and cultural groups. [ABSTRACT FROM AUTHOR]

This paper examines tensions between adult literacy policy in Aotearoa New Zealand and the philosophies and mission of one post-school institution, a Wananga, an institution focused on the education of Maori, Aotearoa New Zealand's indigenous people. It uses policy documents, interview data and complexity thinking to explore the tensions created by a Wananga's task to navigate between Maori particularism and economic universalism. [ABSTRACT FROM AUTHOR]

This paper examines the way in which Maori cultural frameworks have influenced mainstream social work practice. Using the example of indigenous practice developed by Maori social workers in Aotearoa New Zealand, the paper explores five sets of constructs that have provided a framework for thinking in mainstream social work practice. These constructs bring a richness to practice which encourages practitioners to critically reflect on the philosophies and practice knowledge that inform their work with clients. Of particular significance is building an understanding of the ways in which context shapes experience and the implications this has for practice. These emerging perspectives in mainstream practice have the potential to create practice that is more responsive to diverse populations and that recognises the central place of cultural frameworks in effective social work practice. [ABSTRACT FROM AUTHOR]

Play is the context for acquiring social skills. While it is logical to suspect that the difficulties associated with ADHD would affect play, there is surprisingly little work in that area. Further, there is almost no previous research describing the playmates of children with ADHD. This study involved children with ADHD ( n = 112) playing with a usual playmate ( n = 112), and pairs of age-, ethnicity-, and sex-matched children ( n = 126) playing together. In this paper, the authors interpret the data from the perspective of the playmates. The overall finding was that the play behavior of the playmates closely resembled that of the children with ADHD; it was characterized by low levels of empathy. A primary purpose of this paper is to explore possible explanations for this surprising finding. Two possible explanations are explored. First, children with ADHD are demanding playmates so that children who play with them mirror their negative behaviors. Second, although the playmates did not have ADHD, their play behaviors might reflect the known risk of negative behaviors reported amongst siblings and peers of children with ADHD. Evidence to support both explanations is presented and new lines of research are proposed to examine each possibility. [ABSTRACT FROM AUTHOR]

This paper theorizes how knowledge of indigenous tribal epistemologies was made 'knowable' through Enlightenment rationalism in an early colonial context. Specifically, the paper determines how and what knowledge of Maori tribal physical activities was interpreted and authenticated through early travellers' tales and missionaries' accounts in New Zealand. The central thesis argues that what was established as authentic and truthful aligned with Enlightenment rationalism, while those Maori physical practices incomprehensible to Western understandings were deemed inauthentic and, consequently, were obscured and/or discarded. Throughout, the article theorizes the translation of knowledge into meaningful Western discourses and how these translations came to be crystallized in the colonial imagination. [ABSTRACT FROM AUTHOR]

This paper explores ways in which social workers, community workers and social work educators have developed anti-racist practice in relation to indigenous issues in Aotearoa/New Zealand. A brief history of anti-racism training in Aotearoa/New Zealand is provided, showing how this has been reflected in the Massey University Bachelor of Social Work programme. The core of the discussion describes the application of a structural analysis model to engage students in identifying their own culture and how they situate their experiences in relation to the indigenous Maori in Aotearoa/New Zealand. Processes of Maori tikanga (custom) and whole person/soul learning are utilised to prepare students to engage with the Bicultural Code of Practice of the Aotearoa New Zealand Association of Social Workers, which mandates partnership under the Treaty of Waitangi, acknowledging Maori as the indigenous people of Aotearoa/New Zealand. [ABSTRACT FROM AUTHOR]

This paper is a selective consideration of the scene of the establishment of the first school in New Zealand in 1816. By foregrounding the possible views of the indigenous (Maori) people about schooling, the authors show that the promise of schooling was impossible to fulfil. Our argument is that the first teacher(s)' refusal to learn from the people they intended to teach ensured that a proper educational relationship between Maori and European could never be established. [ABSTRACT FROM AUTHOR]

Many indigenous tribes have received settlements of resources enabling them to become major entrepreneurial players. This paper attempts to identify barriers impacting on Maori economic growth. While firms operate with an eye to the future, decision-making in Maori tribes operates with constant historical reference. To accommodate this difference, an evolutionary approach is suggested as the best way to analyse tribal economic status. Historical analysis of cultural-economic evolution reveals adoption of memes and routines as the resource base changed. Adopted memes and routines continue to shape contemporary economic behaviour and define identity. Preserving identity is often held as a barrier to adaptation, but economic growth and exploitation of an expanded resources base requires the adoption of new productive techniques and changes in behaviours, memes and routines. Inherited cultural legacies include sensitivity to mana, kinship groupings, leadership styles, technical isolation and others which have created both barriers and opportunities. Barriers to change include a reaction against the culture competent in that technology. Overcoming these barriers requires an understanding that culture is not a point in time, but an evolving force. This paper suggests that an evolutionary view of economic development may offer added insight in exploring and solving development issues, particularly for indigenous peoples and tribes. [ABSTRACT FROM AUTHOR]

This paper presents an overview of how national park interpretation in New Zealand is incorporating Mäori perspectives of cultural landscapes. Since the formation of the Department of Conservation in 1987, interpretive material containing information about the relationship between local iwi (Mäori tribal groups) and natural areas has increased. Co-operative management strategies have been instigated by the Department to ensure that interpretation conveying Mäori perspectives and cultural values for the landscape is accurate and authorised by iwi members. The paper analyses the findings from a survey that asked visitors about their experiences of the cultural interpretation at Aoraki/Mount Cook National Park. At this site, Department of Conservation staff aim to(1) increase visitors' understanding of the Mäori relationship to the land and (2) direct appropriate visitor behaviour whilst in the area. Many survey respondents were unaware of the relationship between Maori and the area prior to their visit, despite reporting cultural activities and experiences with indigenous peoples as travel motivators. On-site interpretation contributed to raising visitors' awareness that the landscape has special significance to local iwi, thus providing a cultural dimension to the visitors' experiences at this internationally renowned natural area. [ABSTRACT FROM AUTHOR]

The provision of palliative care for convicted criminals ignites debate about morality and equality. The New Zealand prison population includes a higher proportion of smokers, Maori (native New Zealanders), and intravenous drug users than is found in the general community; prisoners as a group are therefore at greater risk of developing a terminal illness. The sparse literature mostly originates from America, which necessitates consideration of the relevance to corrections systems in other societies. This paper examines some of the issues surrounding the provision of palliative care for prisoners in the New Zealand correction system. These issues may challenge some of the basic principles on which modem hospice care has been developed. [ABSTRACT FROM AUTHOR]

Objectives.New Zealand has a unique tool, Te Tiriti o Waitangi, the Treaty of Waitangi, for addressing health disparities. Indigenous Māori have compromised health status compared to other groups. This paper investigates ways in which public health units (PHUs) and non-governmental organisations (NGOs) use Te Tiriti o Waitangi in service delivery to Māori. Design.A nationwide telephone survey of primary health providers (n=162) was conducted in 2014-15. Participants were asked about effectiveness and monitoring of their service delivery to Māori. Results.PHUs reported actively working with Māori, and Te Tiriti o Waitangi to reduce health disparities. Direct Māori engagement with development and delivery of programmes was viewed as essential. Strategies included designated PHU staff in positions of responsibility, formal partnerships with Māori, and providing operational and strategic guidance. Some PHUs supported development of cultural competencies. NGO responsiveness to Māori was variable. Some NGOs described prioritising service delivery and programmes for Māori. Others reported the focus of their service was European or other non-Māori ethnicities. Lack of resources or past difficulties engaging with Māori were barriers. Conclusion.Public health has an ethical commitment to reduce health disparities. Advancing Te Tiriti obligations in everyday practice has the potential to address inequalities. [ABSTRACT FROM AUTHOR]

In this paper we consider what impact a biopolitics that creates a compliant self-governing weight-focused population has had on Māori health in Aotearoa/New Zealand. We frame this discussion with three vignettes that in different ways demonstrate the deleterious effects of the individualisation of health on Māori. We argue that the current biopolitics is best explained as 'the health of Maoris' not 'Māori Health'. To counter this current biopolitics we put forward an alternative epistemology, the 'Atua Matua' framework. This epistemology pays respect to a Māori view of health that is holistic, encompassing physical, emotional, spiritual, cultural and familial well-being and does not give ground to the requirement for individualism so prevalent in neoliberalism. Finally, we consider what this new epistemology might offer to the public health agendas in Aotearoa and other countries where indigenous populations suffer ill health disproportionately. Thus, our implications have potential not only for Māori health but human health in general. [ABSTRACT FROM AUTHOR]

Australia and New Zealand (NZ) have in recent years been at the forefront of the growing confrontation between the 'West' and China. Despite very close economic ties with China, both countries have substantially changed their approaches to dealing with the People's Republic. In this article, I take stock of and compare the Australian and NZ recalibrations of their respective China policies, highlighting similarities as well as differences across the two country contexts and over time. It was Australian federal state actors who first embarked on a major 'reset' of China policy, culminating in legislation on espionage and foreign interference in 2018. After a change in government, state authorities in NZ appeared to follow Australia's lead. However, NZ's adjustment of its China policy has been less straightforward, more contested and overall more ambiguous. Small-state theories partly explain NZ's more ambivalent approach. A more comprehensive understanding can be gained by reference to how NZ differs from its Tasman neighbour in terms of strategic outlook, including the paramount importance accorded to trade in its foreign affairs. [ABSTRACT FROM AUTHOR]

Stimulated by a recent government ban on kosher slaughter (shechita), and a whale stranding involving Ngāti Toa near Wellington, the author compares the quests of Indigenous and minority groups for cultural rights in Aotearoa (New Zealand). Observing Māori and Jews navigating in the contexts of the Treaty of Waitangi and human rights legislation, this paper provides concrete ethnographic examples that highlight how such claims articulate with the political and legal contexts in this Antipodean nation. [ABSTRACT FROM PUBLISHER]

In 2011, New Zealanders decided by referendum to retain the mixed member proportional representation voting system. This article investigates the benefits of including a deliberative, participatory process in electoral reform to encourage collective debate and an informed choice by voters. In the last decade, Canada and the Netherlands have used citizens' assemblies, a form of participatory democracy, for electoral reform. This paper argues that a similar process would have been appropriate and valuable for New Zealand. Moreover, the discussion highlights the value of citizens' assemblies for minorities who can be outvoted in a referendum. This is considered with specific reference to voters in the Māori seats who had much at stake in the electoral reform. In addition to the general benefit of citizens' assemblies for electoral reform, a New Zealand assembly would have allowed for collective deliberation that ensured the inclusion of the perspectives of voters in the Māori seats. [ABSTRACT FROM PUBLISHER]

Britain claimed full territorial sovereignty over New Zealand, even though substantive enforcement of its authority against Maori often faced significant challenges. Alarmed at the weakness of British governance in relation to Maori, Governor Thomas Gore Browne proposed a Native Offenders Bill. The Bill proposed giving the New Zealand Governor sweeping powers to ban ‘any communication’ or trade with any Maori within a specified district, or with a particular tribe. Such a ban would, it was claimed, ensure compliance with colonial law. However, the bill was twice rejected by the settler legislature (1856 and 1860), on both constitutional and practical grounds. The paper places the bill in its political and legal contexts, and examines some of the ways colonial administrators and politicians responded to the difference between the government's claim to extensive legal authority and its more limited substantive power. [ABSTRACT FROM PUBLISHER]