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Te Tiriti o Waitangi is one of the founding documents of Aotearoa New Zealand. It provides for the potential for partnership between Maori and the Crown, though its promise has not been fully realised. When it comes to the trans-Tasman relationship, Te Tiriti emphasises the importance of genuine partnership, of understanding history and the depth of relationships, but it could also have further effects on the alliance with either an increased inclusion of Māori values into New Zealand’s foreign policy or increased autonomy for Māori within a domestic setting. [ABSTRACT FROM AUTHOR]

Collections of Māori-focused materials are featured in many public and academic libraries in New Zealand. The items in these collections have been created over a period of approximately 200 years by Māori and non-Māori individuals. Due to colonisation and assimilationist practices by successive governments in the nineteenth and twentieth centuries, many of the resources contain inauthentic or inaccurate information and knowledge about mātauranga Māori (Māori ways of knowing). This article considers whether it is possible for libraries to create a mātauranga Māori collection that is decolonised. [ABSTRACT FROM AUTHOR]

Indigenous peoples of Aotearoa New Zealand, Māori, are often excluded and underserved by hearing health services that often neglect their cultural values and needs. In response to this, we aimed to advance the delivery of culturally appropriate services with Māori clients through the validation of a te reo Māori hearing screening test. A He Awa Whiria: Braided rivers framework was applied to weave Māori knowledge and cultural values into this audiological research and to support the collaboration of Māori and non-Māori researchers through a Kaupapa Māori approach stream. While the validation of the screening test was interrupted due to COVID-19, we discuss in detail the approach stream used in this study. Together the approach and validation streams form the foundation of an ongoing research initiative aimed at addressing Western biomedical approach limitations, expanding the hearing health sector's knowledge base to deliver culturally responsive care, and in a small way contributing to the revitalisation of te reo Māori.Glossary of Māori words: Ahitereiria ki te Hauāuru: Western Australia; atua: ancestor with continuing influence; Aotearoa: North Island of New Zealand - now used as the Māori word for New Zealand; hapū: sub-tribal, clans, wider whānau descent or political units; hongi: traditional Māori greeting; He Awa Whiria: braided rivers approach; hui: meeting; ia: Te reo Māori pronoun for everyone; iwi: tribe; kai: food; Kai Tahu/Ngai Tahu: tribal group of the South Island; kanohi kitea: the seen face; kanohi ki te kanohi: face-to-face; karakia: incantation, chant, thought, or prayer; kaumātua: Māori elder/s; kaupapa: topic, policy, matter of discussion; Kaupapa Māori: a philosophical approach using Māori knowledge and values; kete: woven basket/s; Kohanga Reo: Māori language preschool; kōrero: narratives and prose; koringo-tangi-roa: the wooden flute or trumpet of Ngongo; kūmara: wweet potato; Kura Kaupapa: Māori language immersion schools; kupu: word, vocabulary; manaakitanga: the process of showing respect, generosity and care for others; Māori: Indigenous people of Aotearoa New Zealand; marae: a significant Māori community complex of buildings; mātauranga Māori: Indigenous Māori knowledge; Ngā Rauru: an iwi of Taranaki; Ngāpuhi: a tribal group situated in the top of the North Island; Ngāti Hau: people of the Whanganui River; Ngāti Porou: a tribal group of the East Coast of the North Island; Ngāti Whātua: tribal group between the Hokianga Harbour and Tāmaki; Ōtautahi: traditional name known now as Christchurch; Pākehā: New Zealander with European descent, non-Māori; Papatūānuku: Earth mother; pihoi: inattentively deaf; pūwharawhara: deaf; Rakinui/Ranginui: Sky father; Rehua: a deaf atua associated with kindness, a child of Pāpātuanuku and Rakinui; tāhorehore: deaf as if the ears were cropped; Takaroa/Tangaroa: an atua of the sea; Taki-ao-terangi: daughter of Rehua; Tāmaki: Auckland; Tāne-tūturi: a deaf child of Ranginui and Papatūānuku; Tangata Tiriti: people of Te Tiriti, referring to all non-Māori citizens and residents of Aotearoa; tangata whenua: people of the land, Indigenous peoples, local people, hosts; taonga: treasure of social or cultural value; tapu: sacred, spiritual restriction containing a strong imposition of rules and prohibitions; taringa kōhatu: deaf, stubborn; taringa muhu kai: ear listening for food - a person whose only concern is when food is served; taringa puta iti: little ear orifice, inattentive; taringa turi: deaf; teina: young, less skilled learner; te Ao Māori: the Māori world; te reo Māori (te reo): the Māori language, Indigenous language of Aotearoa; Te Tiriti o Waitangi: Signed in 1840 this is the Māori language version of an agreement between two internationally recognised sovereign nations, Māori, as tāngata whenua, and the British Crown; Te Waipounamu: the South Island of Aotearoa New Zealand; Te Whakamātautau Whakarongo o Aotearoa: Te Reo Māori Digit Triplet Test, TRMDTT; tikanga Māori: Māori customs, procedures, protocols, practices, system of values, the Māori way; tīpuna: ancestors; tohunga: priest, practitioner, expert; tuakana: mentors; turi: deaf; turikere: deafened; waiata: songs and chants; wairuatanga: spiritual well-being; Waitaha: traditional name for region known as Canterbury; wānanga: to meet and discuss, Māori learning, educational forum; whakamā: shame, embarrassment, guilt; whakapapa: To place in layers, to recite genealogies, lineage; whakarongo: an intransitive verb that can mean to listen but may also be used to ready the senses such as to smell, touch or feel; whakataukī: proverb, significant saying; whakawhanaungatanga: an indigenous process of creating relational connection; whānau: immediate and extended family and friends. [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]

Whakapapa is an Indigenous metatheoretical framework; a phenomenon of metaphysical and social connections embedded in Indigenous epistemology unique to Aotearoa New Zealand (Aotearoa NZ). This research foregrounds the innate connection between Māori, land, health, and wellbeing as an expression of Whakapapa, nuanced through the layering of lived experience and sensemaking of 30 Māori participants, situated in dialogue with the culture-centered approach (CCA). Noting the erasure of Māori voices from the hegemonic frame of health communication in the settler colonial state, we sought to understand health and wellbeing meanings, challenges and solutions as articulated by Māori participants at the margins of Indigeneity. Drawing on the CCA approach to health communication, the manuscript highlights the relationship between Whakapapa and voice. The dialogs emergent from in-depth interviews place the CCA in dialogue with the Whakapapa paradigm, foregrounding the role of voice democracy in creating anchors to health and wellbeing among Māori, rooted in tino rangatiratanga (sovereignty). The articulations of Māori health voiced from/at the margins are offered as interventions into the large-scale health inequities experienced by Māori in Aotearoa NZ. [ABSTRACT FROM AUTHOR]

AbstractPurposeMethodsResultsConclusions\nIMPLICATIONS FOR REHABILITATIONThe purpose of this review was to explore what is currently known about Māori experiences of physical rehabilitation services in Aotearoa New Zealand.A scoping review was undertaken following steps described by the Joanna Briggs Institute. Databases and grey literature were searched for qualitative studies that included descriptions of Māori consumer experiences in their encounters with physical rehabilitation. Data relating to study characteristics were synthesised. Qualitative data were extracted and analysed using reflexive thematic analysis.Fourteen studies were included in this review. Four themes were generated that describe Māori experiences of rehabilitation. The first theme captures the expectations of receiving culturally unsafe care that become a reality for Māori during rehabilitation. The second theme describes whānau as crucial for navigating the culturally alien world of rehabilitation. The third theme offers solutions for the incorporation of culturally appropriate Māori practices. The final theme encompasses solutions for the provision of rehabilitation that empowers Māori.This scoping review highlights ongoing inequities experienced by Māori when engaging with rehabilitation services. Strategies for facilitating culturally safe rehabilitation for Māori have been proposed. It is essential that rehabilitation clinicians and policymakers implement culturally safe approaches to rehabilitation with a view to eliminating inequities in care provision and outcomes for Māori.Māori experiences of physical rehabilitation are comparable to the negative experiences they have in other health contexts.Although there are pockets of optimism, the results of this scoping review indicate that the delivery of culturally safe rehabilitation is inconsistent in Aotearoa New Zealand.A whānau-centred approach to rehabilitation is key to recovery and healing for Māori.There are opportunities for clinicians to disrupt the culturally unsafe care experienced by Māori by facilitating rehabilitation that normalises Māori cultural practices and embeds Māori approaches to health and wellbeing.Māori experiences of physical rehabilitation are comparable to the negative experiences they have in other health contexts.Although there are pockets of optimism, the results of this scoping review indicate that the delivery of culturally safe rehabilitation is inconsistent in Aotearoa New Zealand.A whānau-centred approach to rehabilitation is key to recovery and healing for Māori.There are opportunities for clinicians to disrupt the culturally unsafe care experienced by Māori by facilitating rehabilitation that normalises Māori cultural practices and embeds Māori approaches to health and wellbeing. [ABSTRACT FROM AUTHOR]

A robust understanding of an organism's behavioural and ecological characteristics is an integral part of conservation; unfortunately, many of New Zealand's native insect fauna still show a degree of data deficiency in these areas. Predator avoidance behaviours are one such area, and where there are colour morphs in New Zealand native and threatened insects, potential differences in the behaviour of these morphs can often be under investigated. The mountain stone wētā (Hemideina maori) possesses two distinct colour morphs, melanic and yellow, though the reason for this distinction is unclear. This study uses laboratory based assays to compare the behaviour of the morphs, including activity, refuge seeking, cohabitation, emergence and defensive behaviour. We observed emergence and cohabitation regularly, used video recordings to assay activity and refuge seeking behaviours, and measured defensive behaviours by probing individuals until a defensive response was displayed. Differences in all tested behaviours between colour morphs were non-significant; however, there were significant differences in defensive behaviour between sexes. We also discuss how defensive behaviours of H. maori compare with another tree wētā. Overall, the colour morphs in H. maori are similar in their predator responses and there may be a driving factor for melanism other than predation pressure. urn:lsid:zoobank.org:pub:D54E864D-844F-4619-84E6-44BBAC1DE4E5 [ABSTRACT FROM AUTHOR]

Cardiac inherited diseases can have considerable psychosocial effects, including lifestyle limitations, anxiety and depression. Most research to date on patient experiences of CID has been conducted with people from Western cultures, yet culture can shape patient views and experiences of health. The aim of this research was to explore the experiences and perspectives of Māori and Pasifika living with a cardiac inherited disease (CID). Semi-structured interviews were conducted with 14 Māori and 14 Pasifika patients living with a cardiac inherited disease and seven of their family members, using Talanoa and Kaupapa Māori methodologies. Themes from the interviews were identified using interpretative phenomenological analysis. Three common themes were identified as important in shaping participants' perceptions and experiences of CID: (1) difficulty in understanding the disease as separate from symptoms, (2) considering ancestors and future generations and (3) the role of spirituality and religion. This study highlights a gap between indigenous patients' understanding of CID and the western biomedical approach. Patients' understanding and treatment behaviours depend on symptoms, familial ties and spirituality. The findings support the need for transparency and culturally appropriate practices in healthcare. Considering these aspects may help to reduce health inequities for these populations. [ABSTRACT FROM AUTHOR]

This essay offers reflective learning on how researchers in the Western science tradition connect to bodies of knowledge created and held outside that tradition. It begins with endogenous growth theory, which explains the unique role of knowledge as an input into economic production. The essay describes how Western science addresses the problem of validating and accessing knowledge, by hosting an expanding corpus of peer-reviewed publications. This academic knowledge does not contain all current knowledge. The essay therefore draws on the authors' experience in four large research programmes to consider business knowledge and mātauranga Māori. It reflects on agency, tikanga [right behaviour], global conversations about Indigenous knowledge, and decolonising research. The essay finishes with models of knowledge engagement in the interface between western Science and mātauranga Māori that support the mana and integrity of diverse knowledge streams. [ABSTRACT FROM AUTHOR]

The Statistics New Zealand Integrated Data Infrastructure (IDI) is a collection of de-identified whole-population administrative datasets. Researchers are increasingly utilising the IDI to answer pressing social and policy research questions. Our work provides an overview of the IDI, associated issues for Māori (the Indigenous peoples of New Zealand), and steps to realise Māori data aspirations. We first introduce the IDI including what it is and how it was developed. We then move to an overview of Māori Data Sovereignty. We consider the main issues with the IDI for Māori including technical issues and problems with ethnic identifiers, deficit-framed work, community involvement, consent, social licence, further data linkage, offshore access, and barriers to access for Māori. We finish with a set of recommendations around how to improve the IDI for Māori, making sure that Māori can get the most out of administrative data for our communities. These include the need to build data researcher capacity and capability for Māori; work with hapori Māori to increase utilisation; change accountability mechanisms, including greater co-governance of data; adequately fund alternatives; or potentially even abolishing the IDI and starting again. [ABSTRACT FROM AUTHOR]

The Nuclear Free and Independent Pacific movement (NFIP) developed a grassroots regionalism in opposition to nuclear colonialism in the Pacific. This article concerns Māori interactions with other Indigenous Pacific peoples within the NFIP movement from 1980–5, and what this meant for the Pacific as a conceptual and political region. Voyaging back across the Pacific, Māori drew on whakapapa, identified cultural commonalities, and parallel colonial legacies between themselves and other Pacific peoples. They saw a shared Pacific struggle: that between Indigenous and colonizer. While this was contentious to some, this article argues that it allowed Pacific peoples to draw upon an alternative network of political action outside formal politics or peace and humanitarian discourses. [ABSTRACT FROM AUTHOR]

This document is an interview with Dr. Judith Preston, an environmental lawyer and activist, who discusses her experiences in the field of environmental law and her work with Aboriginal land rights. Dr. Preston emphasizes the importance of integrating Indigenous knowledges (IK) into sustainability efforts, as IK can contribute to biodiversity protection and building resilience in the face of climate change. The interview highlights the need for recognition and inclusion of Indigenous perspectives in environmental decision-making processes. The text compares Australia's approach, which prioritizes Western science and technology over IK, to countries like New Zealand, Norway, Peru, and the Philippines, which have implemented constitutional rights and legal frameworks to protect IK and involve Indigenous communities in decision-making. The text suggests possible reforms for Australia to improve the integration of IK into national environmental decision-making processes and emphasizes the importance of incorporating multiple knowledge systems and the voices of marginalized groups in achieving environmental justice. [Extracted from the article]

In Aotearoa New Zealand, accessing the required level of hospital care can mean a patient is transferred away from their home base. Being transferred away from familiar surroundings inequitably impacts on people who live in rural areas, including Māori. During such transfers, whānau (family) of Māori patients who travel to support their unwell family member are also away from wider support systems. This paper presents the findings of 17 semi-structured interviews with 19 whānau from across the Central North Island region. Whānau discuss their experiences of being away from home and of providing support to their hospitalised whānau member. Our analysis draws out nuanced responses regarding communication of information and access to the wider service-scape. Experiences and challenges are discussed within a context of inequity, produced vulnerability, and the impact of distress and emotionality. Implications are considered in light of the global pandemic and recent health system reform, offering suggested ways to navigate Māori whānau remaining engaged in the care of their loved one during a hospital transfer. [ABSTRACT FROM AUTHOR]

For Indigenous Māori in Aotearoa New Zealand, the impact of disability can be pervasive yet often invisible due to considerable gaps in the accuracy and interpretations of disability data and information for Māori. We present findings from a kaupapa Māori qualitative study that centres perspectives of Māori with lived experience of disability, exploring how they define and negotiate their identities within the context of health and wellbeing. Our findings emphasise how Western-centric constructs of 'disability' and related terms fail to align with te ao Māori perspectives. We discuss the notion of 'karanga rua, karanga maha' as a potential framework to understand how Māori with lived experience of disability conceptualise and express a plurality of identities within Māori collectives. Māori ways of being, knowing, relating and doing are vital to advancing understanding of the impacts of disability to address priorities and aspirations of Māori with lived experience of disability. There is a critical need for national level dialogue led by, with, and for Māori with lived experience of disability to define their collective identity, (re)claiming their own mātauranga and ways of knowing, in concert with recognition and acknowledgement of their tāngata whenua rights to full expression of tino rangatiratanga in their health and wellbeing. Glossary of Māori terms: aroha: love, compassion, empathy; hapū: kinship group, sub-tribe, sub-nation, to be pregnant; iwi: extended kinship group, tribe, nation, people, bone; ira: life principle; kaitiakitanga: guardianship; kanohi ki te kanohi: face-to-face; kapa haka: traditional Māori performing group; kāpō Māori: Māori with visual impairment, who are blind or deafblind; karanga: call or chant; karanga maha: person related through more than two lines of decent; karanga rua: someone related through two different lines, standing in a double relationship; 'karanga rua, karanga maha': a proposed framework for conceptualising Māori Disability identity - in reference to the integrated plurality of a person having two (rua) or many (maha) callings or intersectionally relational elements; kaumatua: elders; kaupapa Māori: Māori agenda, Māori principles, Māori ideology - a philosophical doctrine, incorporating the knowledge, skills, attitudes and values of Māori society; koro: elderly man, grandfather, term of address to an older man; kuia: elderly woman, grandmother, female elder; mana: spiritually sanctioned or endorsed influence, power and authority; manuhiri: visitor, guest; Māori: Indigenous Peoples of New Zealand; marae: courtyard, the open area in front of the wharenui, where formal greetings and discussions take place. Also used to include the complex of buildings; mātauranga: knowledge, wisdom; māuiui: illness, disorder; moemoeā: to have a dream, have a vision; ngāti Turi: Māori Deaf; Pākehā: foreign, New Zealander of European descent; Papatūānuku: Earth Mother; pēpi: baby, infant; rangatahi: younger generation; rangatira: chief/chieftainess; rohe: boundary, territory; rongoā: medicine, remedy; tamariki: children; tāngata: people; tāngata Turi: Māori Deaf; tāngata whaikaha: an empowering umbrella term used to encompass people (of all ethnicities) with lived experience of disability (literally: people striving for enablement); tāngata whaikaha Māori: an empowering umbrella term used to encompass Māori people with lived experience of disability (literally: people striving for enablement); tāngata whenua: people born of the land - of the placenta and of the land where the people's ancestors have lived and where their placenta are buried; tapu: sacred; te ao Māori: the Māori world; te ao Pākehā: the Pākehā (foreign) world; te ao tawhito: the ancient world; te reo Māori: the Māori language; Te Tiriti o Waitangi: the Māori version of the Treaty of Waitangi; forms the foundation of the contractual relationship between two internationally recognised sovereign nations – Māori, as tāngata whenua (people of the land), and the British Crown; tino rangatiratanga: absolute sovereignty, self-determination; tūrangawaewae: standing, place where one has the right to stand; tikanga Māori: customary system of values and practices developed over time and deeply embedded in the social context; tīpuna/tupuna: ancestors; wairua: spirit, soul; wānanga: to meet, discuss, deliberate, consider; Whaikaha: Te Reo Māori name of the Ministry of Disabled People; whakamā: to be ashamed, shy, bashful, embarrassed; whakapapa: ancestry, genealogy, familial relationships; whanau: to be born, extended family, family group; whānau hauā: a name for Māori with lived experience of disability; wharekai: dining hall; wharenui: meeting house, large house; whenua: placenta, ground, land. [ABSTRACT FROM AUTHOR]

Indigenous research methods centralises the importance of Indigenous ways of researching, validating and interpreting knowledge. In Māori kin-community (kāinga) contexts this methodology is called whakapapa. It is an ethical approach to research. Through three kāinga case studies, our article explores whakapapa methodology as an expression of Kaupapa Māori research. We explore the importance of co-productive relationships or whanaungatanga; co-design and co-development, or kotahitanga; ethics procedures or tikanga; accountability to community or utu; and kin narratives or kōrero as a genealogically-ordered methodology of engaging kāinga and hearing their stories or views, compared to formal interviews. In relation to the research teams and kāinga, we also discuss two intersecting values, which we call the mana/manaakitanga dynamic. It is a widely accepted dualism in Māori society. Mana concerns ancestrally-framed authority based on descent, providing specialist views and perspectives, while manaakitanga concerns service through kinship, not least respect and consideration of others' interests. Given their centrality to shaping genealogically-prescribed behaviours, we show how they apply in research contexts amongst researchers, who are not just 'included', but who also become engaged participants in overall kāinga-led and kāinga-owned outcomes. We conclude by discussing how whakapapa methodology can help shape institutional ethics and help address grand challenges. [ABSTRACT FROM AUTHOR]

Criticism towards journalists has increased significantly since the internet created easy and anonymous communication and has turned more abusive and threatening in recent years, becoming a regular feature of journalists' work environment, particularly for women. This article presents survey data about the amount and nature of online and offline abuse, threats and violence experienced by journalists at Aotearoa New Zealand's largest news media company, Stuff. All respondents had experienced abuse, violence and/or threats, which they widely considered to be part of the job, but women received more identity and appearance-based abuse and men experienced more in-person threats of, and actual violence. Gender plays a part in how the journalists cope with the abrasive abuse received because of their job, with many more women and particularly Māori women considering leaving the profession. In line with calls for more intersectional analysis of journalists' workplace experiences, our study considers the complex and nuanced ways that ethnicity intersects with gender to shape Māori and Pākehā journalists' encounters with abuse, threats and violence. For instance, our subset of Māori women journalists experienced the highest rates of offline threats and violence. [ABSTRACT FROM AUTHOR]

This article summarizes Māori knowledge of a selected range of animals through the literature as a first step in undertaking research into the potential of incorporating Māori concepts into animal ethics topics for senior school and post-school biology education. This article is based on a critical Māori "reading" of existing literature, a writing process that both collects and analyzes data from available records, examined through a Kaupapa Māori (i.e., Māori-centered lens). The scientific category of "animal" does not exist in te ao Māori (the Māori world), so the approach taken below is to give an introductory synopsis of Māori knowledge of a sample of animals of Aotearoa, mindful that Māori "knowledge" includes and embeds a Māori understanding of ethics. This summary of Māori knowledge of animals is presented in six sections: kurī (dog), kiore (rat), manu (birds), ika (fish), ngārara (reptiles), and aitanga pepeke (insects/invertebrates). Key points emerge about Māori knowledge of animals, including a final point reflecting on the nature and status of a synopsis, a genre of particular relevance to Kaupapa Māori scholars studying Māori knowledge. [ABSTRACT FROM AUTHOR]

Attempts to improve Indigenous health outcomes are evident in the speech-language therapy (SLT) field, although they are restricted by a limited evidence base. Prior research has shown that SLT services do not always meet Indigenous stroke survivors' needs, however, few studies have investigated this phenomenon and fewer have explored solutions. Consequently, the SLT field lacks knowledge of appropriate and optimal supports. To identify and compare experiences and aspirations of Māori stroke survivors, whānau (family), and speech-language therapists (SLTs) in Aotearoa New Zealand regarding SLT service provision. Kaupapa Māori research and interpretive description methodologies underpinned this study. Four Māori stroke survivors, two whānau members, and five SLTs participated in semi-structured interviews. Data were analysed using constant comparative analysis and collaboratively interpreted during a hui (meeting) between researchers and participants. Analysis highlighted six themes spanning experiences and aspirations: (1) tautoko (support), (2) kaupapa Māori (Māori approach), (3) whanaungatanga (relationships), (4) tino rangatiratanga (autonomy), (5) taiao (environment), and (6) kōnekeneke (change). Positive aspects of SLT were described, however, Māori often did not receive optimal supports. Aspirations centred on changes to SLT services and the wider healthcare system. Adaptations to SLT services are indicated to improve the quality of SLT received by Māori following stroke. To meet aspirations described in this study, the SLT profession may incorporate Māori approaches; prioritise strong, collaborative relationships; offer more autonomy to Māori stroke survivors; support the development of SLTs and SLT students; increase public awareness; and encourage change in the wider healthcare system. Many aspirations identified in the current study are consistent with those identified by Indigenous people in Australia, suggesting that some common solutions may exist to improving Indigenous SLT services. [ABSTRACT FROM AUTHOR]

Both settler states and Indigenous peoples have mobilised sovereignty to either entrench or challenge the structure of settler colonialism. However, this historical deployment of co-existing and competing 'politics of sovereignty' is deeply missed by the predominant fixed and state-centrist analysis of sovereignty. Based on archival and documentary analysis discussing two pivotal moments of Aotearoa/New Zealand history, I expose how the Crown discourses and practices of sovereignty aim at policing a Euro-modern resonance, whereas the Māori ones contain the potential for a resistance and alternative. Findings reveal how these particular politics of sovereignty function as (dis)empowering and (de-)authorising political devices respectively linked to processes of colonisation and decolonisation. [ABSTRACT FROM AUTHOR]

This research examines the impact of creating and presenting 3D visualizations and 3D printed models of human skeletal remains in relation to the cultural and ethical values of Māori, the indigenous people of Aotearoa New Zealand. Within Aotearoa, there is a complex history where Māori have not been consulted regarding the introduction of new technologies and systems, which ultimately had negative consequences for Māori. Using a decolonizing research approach, interviews (N = 12) and a focus group (N = 2) were conducted to identify key concepts regarding the sovereignty of these novel forms of digital data through a Māori cultural framework. For Māori, human skeletal remains are sacred; this research explored key questions including Māori Data Sovereignty and Rights, and what the digital data from human remains represents for Māori. Particular themes were identified regarding consultation with whānau (extended family) about the usefulness of the data to justice outcomes, and the rights of whānau to access, storage and disposal of the digital data, and subsequent printed 3D models. The core discussion across all participants related to tikanga Māori (Māori protocols) regarding the creation and interpretation of data, and the need for wider consultation with forensic scientists, lawyers, judges, Police and iwi (tribes) across Aotearoa. [ABSTRACT FROM AUTHOR]

Māori are the Indigenous people of Aotearoa, New Zealand. It is important that Māori who care for a young child on the autism spectrum have access to supports that are both effective and culturally appropriate. However, current approaches to supporting young children on the autism spectrum are based largely upon Western views of autism, learning, and development and may not meet the needs of Māori. This pilot study explored the experience of a Māori parent whose child participated in a play-based autism support program. The program consisted of 20 clinic-based sessions delivered over 10 weeks. Data were collected via attendance records, a questionnaire, and a semi-structured interview. Results indicated that the participant's experience with the program was largely positive. However, incorporating Māori resources and activities into the program may be beneficial for Māori. [ABSTRACT FROM AUTHOR]

While colonial worldviews and practices continue to cast a long shadow, indigenous efforts to reflect and protect their humanature relationships mark a striking form of political resistance within modern legal contexts. One particularly revealing case is that of Aotearoa New Zealand during the Te Awa Tupua (Whanganui River) Settlement Bill in 2017, where Māori parliamentarians successfully advocated—after decades of struggle—for the granting of rights to a natural entity through nuanced code switching strategies between English and Te Reo Māori (the Māori language). Drawing on cultural discourse analysis (CuDA), we showcase how their code-switching practices highlighted cultural differences, built identities, and advocated for kaitiakitanga (the Māori worldview of guardianship). By looking at code-switching through CuDA’s discursive hubs, we found that speakers relayed complex humanature worldviews and navigated the linguistic, colonial, political, and environmental struggles experienced within them. Speakers performed culturally distinct practices counter to Western derived hegemony, with regard not only to its depictions of the environment, but across its designations of what a culture should encompass regarding humanature relations within an intercultural setting such as Parliament. [ABSTRACT FROM AUTHOR]

Unnecessary hospitalisations for preventable or treatable conditions provides an indication of the health of a country and its systems. We present data on potentially avoidable hospitalisations of Māori and non-Māori non-Pacific (NMNP) under-25-year-olds for medical conditions during the period 2000–2019, with particular focus on the magnitude of inequity by area deprivation. Potentially avoidable hospitalisation rates of under-25 years for medical conditions were consistently higher for Māori than for NMNP over the 20-year study period. The absolute difference in potentially avoidable hospitalisation rates between the most and least deprived areas were greater for Māori than for NMNP in all years of the study. Respiratory conditions and skin infections accounted for more than 60% of potentially avoidable hospitalisations of Māori under-25-year-olds. The persistent trends in deprivation-based inequities in health outcomes for Māori, on both absolute and relative scales, suggest greater attention needs to be paid to implementing effective policy focussed on reducing these deprivation-based inequities and on improving access to and quality of care. [ABSTRACT FROM AUTHOR]

Indigenous people have a right to culturally responsive secure inpatient forensic mental health services (FMHS). Yet, there is a paucity of literature highlighting such facilities. This study aims to provide an exemplar of a culturally responsive Māori minimum secure unit for the indigenous people (Māori) of Aotearoa (New Zealand). A Māori research approach (Kaupapa Māori research) was used to highlight the voice of tāngata whai i te ora (service users), their whānau (family), and Māori kaimahi (staff), to describe life in this service. Personal recovery-oriented care was evident emphasizing developing a sense of cultural identity. This approach was attached to a focus on collective identity to enable people to gain skills to thrive within their whānau, once living in the community. This was achieved through a combination of embedding Māori values and practices into daily life, coupled with a blending of culturally specific and evidence-based programmes. Despite the significant gains demonstrated through the development of this culturally responsive unit, challenges to progress exist. Māori leadership to the unit has been eroded, but those interviewed expressed resolve to navigate a solution. This exemplar provides an international impetus for cultural transformation to meet the needs of indigenous peoples in FMHS. [ABSTRACT FROM AUTHOR]

The expectation of developed countries' leadership is institutionalised in the United Nations' climate agreements. Hence, climate leadership discussion often builds on the experience of the Global North and ignores the non-western contexts. This article analyses how climate leadership is socially constructed through discourse by developed and emerging countries. Here, developed countries were limited to Australia, Canada, the EU, Japan, New Zealand, and the US, and emerging countries to the BASIC group, comprising Brazil, China, India, and South Africa. The analysis was conducted by drafting storylines and discourse-coalitions based on national speeches at the UN climate conferences in 2016--2019. The results underline that the two sides differ primarily in perceptions of leadership responsibility and problematisation but share ideas about transition as a problem solution. Furthermore, neither side constructs their own leadership on the basis of responsibility, and the demand for collective responsibility particularly benefits the Global North. [ABSTRACT FROM AUTHOR]

Achieving genuine engagement and understanding between communities with radically divergent worldviews is challenging. If there is no common ground on which to stand and have a discussion, the likely outcomes of an apparent intercultural disagreement are a stalemate, the (sometimes colonialist) imposition of a single worldview, or a kind of relativistic tolerance that falls short of genuine engagement. In this paper, we suggest a way forward that takes as its starting point the philosophical discussion of deep disagreement, using the example of taniwha – in te ao Māori (the Māori world/worldview), powerful water beings that must be treated with respect – to outline a strategy for building intercultural understanding and enabling constructive intercultural dialogue. [ABSTRACT FROM AUTHOR]

In Aotearoa New Zealand, Māori have prepared their own impact assessments for three decades. Yet, there has been no evaluation of effectiveness. Asking practitioners and experts to reflect on their experiences with Cultural Impact Assessment (CIA), we addressed the question 'how far do CIA go to deliver outcomes Māori define as positive'? Interweaving Indigenous lived experiences with Indigenous theory, we undertook a critical analysis of CIA effectiveness. We found that CIA are delivering positive outcomes, but these are highly variable, and fall short of substantial outcomes consistent with the partnership and the dual planning framework envisioned by the Treaty of Waitangi.1 To be effective, CIA functions best when it is Indigenous-led and – in the wider Aotearoa New Zealand planning and impact assessment framework – also Treaty-led. The Māori experience contributes to the developing international field of Indigenous IA. [ABSTRACT FROM AUTHOR]

Sustainable Finance Roadmaps (SFRs) have emerged internationally as an instrument for sustainable finance reform. However, there is variation among countries over who leads the SFR process. This article focuses on Aotearoa New Zealand where the process was led by an intermediary, the Sustainable Finance Forum, a multistakeholder process which convened stakeholders for SFR development. This case study contributes to the literature on intermediaries in sustainability transitions by showing intermediation in the financial sector. Empirical analysis demonstrates that intermediation functioned as a strategic intervention to overcome regime-level barriers to transition by visioning, convening and coordinating stakeholders, and developing transition pathways, albeit with challenges in terms of Māori representation and government participation. This case study shows how intermediaries adapted to the distinctive demands of early transition phases, especially by a process of reproduction where one intermediary created another. [ABSTRACT FROM AUTHOR]

Every five years and when initially enrolling to vote, Māori have the choice between the Māori roll or the general roll. Research has explored the predictors of roll choice for older adults, but this paper presents the first exploration of roll choice for rangatahi Māori (Māori youth; aged 13–18), and the predictors of rangatahi not understanding the difference between rolls. We draw on Māori data (n = 1528) from Youth19 which surveyed students from a random sample of schools from Tai Tokerau, Tāmaki Makaurau, and Waikato. We find those Māori who also identify as Pākehā (New Zealand European) are less likely to opt for the Māori roll, but those who know their Iwi, are comfortable in Māori social surroundings, feel a spiritual connection to land and the presence of their ancestors in their lives, or feel the drive to be respected as Indigenous, are more likely to choose the Māori roll. Older rangatahi are more likely to say they understand the question, as are those with study plans post-secondary school, and who say they are comfortable in Māori social settings. These results contribute to a body of knowledge valuable for those seeking to increase voter enrolment and enrolment on the Māori roll. Glossary of Māori words: Hapū: kinship group, generally smaller than Iwi; sometimes translated to sub-tribe; hui: meeting; Iwi: broader tribal unit or grouping; nation; kaitiaki: guardian, steward, trustee; kanohi-ki-te-kanohi: face to face/in person; kapa haka: Māori performing arts; traditional performance; Kura Kaupapa Māori: Māori language/Māori medium schools; mana whenua: Māori group(s) who have authority, power, or rights over a certain area of land; marae: meeting house and the area surrounding it; mātauranga Māori: Māori ways of knowing/knowledge; Pākehā: New Zealanders of European descent; rangatahi: youth; rohe: area, region; tangata whenua: Indigenous peoples of Aotearoa New Zealand; people(s) of the land; te reo Māori: the Māori language; te Tiriti o Waitangi: the Māori language version of the Treaty of Waitangi; tīpuna/tupuna: ancestors; waka ama: canoe sport; wānanga: meetings for discussion, deliberation, forums; whanau: family, extended family, or family-like group; whanaungatanga relationship, kinship, sense of family-like connections between people. [ABSTRACT FROM AUTHOR]

Our experiences of temporality are defined and shaped by our experiential reality. For Māori, our experiences of time have been marginalised by hegemonic western-centric temporal understandings that are privileged and embedded into structures and institutions. Modelling is a commonly-used tool for estimating the benefits of interventions to inform decision-making. In addition to taking little account of health equity, western-centric modelling methods generally omit Indigenous time concepts. This paper presents findings from a qualitative literature review of Māori temporal ontologies and considers implications for modelling within the context of addressing hauora Māori aspirations. Of the total of 5,677 potential records identified, 78 texts were included in the knowledge synthesis. We identified six overlapping themes: Tohu; Hurihanga; Te Taiao; Whakapapa; Pūtahi; and, Mana Motuhake. In contrast with colonial time (understood as flowing uniformly in one direction throughout the universe), Māori temporal concepts were interconnected, interdependent and complex, with multi-layered and multi-faceted dimensions. If modelling approaches are to have utility for hauora Māori, we need to be open to interrogating and critiquing how colonial time shapes statistical assumptions and assigns value to a broader range of epidemiological methods commonplace in health and disability research, including the reification of colonial time in modelling methods.Glossary of Māori words: āmua: hereafter; āmuri: hereafter; anamata: hereafter; ātea: be clear, free from obstruction; hau ora: healthy, well; hurihanga: changing, turning, cycle; kaitiaki: guardian; kaupapa Māori: Māori agenda, Māori principles, Māori ideology; a philosophical doctrine, incorporating the knowledge, skills, attitudes, and values of Māori society; koru: spiral motif; onamata: ancient times; mana: spiritual power; mana motuhake: authority and capacity to be autonomous; Māori: name for Indigenous peoples of New Zealand; mua: former; muri: after; pākehā: foreign; Papatūānuku: Earth Mother; pūtahi: meeting place, intersection; takiwā: period of time, space; te ao Māori: the Māori world; te reo Māori: the Māori language; te taiao: the natural world, environment; tohu: sign, symbol; tūpuna: ancestors; wā: period of time, interval; wānanga: to meet, discuss, deliberate, consider; whakairo: carving; whakapapa: ancestry, familial relationships; whaikōrero: oratory; whakataukī: to utter a proverb; whānau: to be born, extended family, family group [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]

This paper will critically discuss the bulimia and haka (Māori posture dance) montage featured in Season Four, Episode Six of Netflix's The Crown from an Indigenous Kaupapa Māori perspective—that is, from a position that accepts a Māori worldview as normal, valid, and real. This paper will argue that the problem with The Crown's montage is that it represents Māori and the haka in exoticising, othering, and demeaning ways. Drawing on a range of theories, this paper will use Kia Manawanui—a Kaupapa Māori framework for analysing film texts—to critique the montage in The Crown. This paper also argues that consultation with an expert in Māori culture and Kaupapa Māori filmmaking would have been necessary for The Crown to avoid representing Māori and the haka disparagingly. [ABSTRACT FROM AUTHOR]

If, as was the case in the Tupou et al. study, natural change agents find a program relevant and acceptable based on an initial and indirect exposure to a therapist-directed and clinic-based intervention, then it would seem reasonable to provide additional support so that these natural change agents can be more directly involved with the implementation of that program in the home. Hansen et al. ([2]) highlighted the importance of involving natural change agents in educational and behavioural interventions for children with intellectual and developmental disabilities. Commentary on "Exploring one Whanau Maori's experience with an autism support program: a case study" (Tupou, Ataera, & Waddington, 2022). [Extracted from the article]

This exploratory article examines the contemporary state of formal government policy staff in Australia, Britain, Canada, and New Zealand, contributing to the ongoing research seeking to understand the policy capacity of governments. It analyzes the size, composition, and distribution of the countries' formal policy staff across government units. Comparative analysis reveals significant differences in the basic organizing approaches used to categorize policy staff as well as important differences in their numbers, composition, and distribution across government units. While uneven distributions characterize all four cases, there is significant variance in where staff work, their seniority, and functional classifications as "analysts" or "managers". The analysis provides fresh insights into the nature and availability of policy analytical capacity within these governments. It also underscores major gaps in how governments collect and make available basic data on their policy staff, which raises questions about their ability to effectively manage and deploy those staff. [ABSTRACT FROM AUTHOR]

This article presents a community-led kaupapa Māori research project involving Whakatōhea and neighbouring rohe (areas). This project arose from a moemoeā (dream or vision) of Tawhai, a stroke survivor who wanted to help fellow stroke survivors. We began with a survey of stroke survivors, community members and service providers in Ōpōtiki and surrounding areas, investigating community knowledge of stroke, barriers and facilitators to recovery, and the availability and appropriateness of health services for stroke survivors in the area. The ultimate aim was to facilitate Māori stroke survivors and whānau (family) to support recent stroke survivors, and find funding to allow sustainable employment of stroke survivors in this capacity. Survey results depicted an isolated community with very poor knowledge of stroke and little access to stroke services. However, they also revealed a community that is determined to look after their own, improve outcomes, and has the support of local health and social service providers. Community-based discussions on the survey results resulted in a vision for He Whare Oranga Tonutanga – a place where Māori stroke survivors and whānau could come to contribute what they can and take what they need. Māori stroke survivors could be employed to provide mentoring and run the centre. [ABSTRACT FROM AUTHOR]

Traditionally, Taonga tuku iho (Māori ancestral treasures) circulated within complex political, social, and economic landscapes. From the late eighteenth century, however, the influx of Pākehā (non-Māori) resulted in tens of thousands of artworks moving out of Māori communities and into museums overseas. This article considers the dilemma of how to reconnect taonga Māori with whānau (family), hapū (sub-tribe), and iwi (tribe). A digital case study is presented as part of the Ngā Taonga o Wharawhara: The World of Māori Body Adornment project, as one strategy. We created a database we call the Rākai Register, and identified easy-to-use and cost-effective digital technologies such as Google Drive and Google Maps to store and display information about adornments either in public museum collections or which have been sold through auction. In the last section, we present the perspectives of Māori and Pasifika experts engaged with museum collections who reflect on the value and concerns of putting such cultural material online. Glossary of Māori terms: Atua: deity; Aurei: cloak pins of ivory or greenstone;Hapū: sub-tribe; Harakeke: Phormium tenax, fibre used extensively in weaving; Hei matau: fish hook-shaped greenstone adornment; Hei tiki: human-shaped adornment, usually from greenstone; He kupu hōu: some terminology; Heru: fine hair comb; Iwi: tribe; Kaitiaki: guardian; Kaitiakitanga: guardianship; Kanohi-ki-te-kanohi: face-to-face; Kapeu: a greenstone eardrop with the end curved; Kōrero: narratives; Kōrero pūrākau: knowledge review; Kuru: straight greenstone adornment; Mako: shark's tooth, used as an ear-ornament; Mana: prestige; Manaia: spiritual guardian, often shown as a beaked figure; Marakihau: carved figure with a fish tail, human head and a tube-like tongue; Mātauranga Māori: Māori knowledge; Mihi: greet; Pākehā: non-Māori; Papahou: rectangular-shaped carved wooden container for adornment; Pekapeka: a greenstone adornment representing two bats back-to-back; Pōria: an adornment made of pounamu or bone to mimic a ring worn on the leg of a captive bird; Powaka whakairo: box-like container for adornments; Pūpū harakeke: land snails; Rakau momori: Moriori tree engraving; Rākei: to adorn, bedeck; adorn oneself; Rei puta: whale tooth adornment; Tā: Sir; Tamariki: children; Tangata whenua: people of the land, Māori; Tangihanga: funeral; Taoka: Ngāi Tahu dialect version of 'taonga'; Taonga/taonga tuku iho: treasure, anything prized; Tapu: sacredness; Te Ao Māori: The Māori World; Te Kore: The Nothingness; Te Reo me ōna tikanga: the language and protocols; Tikanga: protocols; Tino Rangatiratanga: sovereignty; Waiata poi: poi song; Waka huia: oval-shaped carved wooden container for adornment; Whakaaro: thoughts; Whakakai: straight greenstone adornment; Whānau: family; Whakapapa: genealogical ascent and descent; provenance; Whakataukī: proverb; Wharawhara: long plumes of the white heron, worn by chiefs on state occasions; Wheua: human bone [ABSTRACT FROM AUTHOR]

Underpinned by the notion that communication equality is crucial in developing communication infrastructures for health and well-being, this study explores experiences of COVID-19 information retrieving in a low-income suburban area in Aotearoa from a culture-centered lens. Drawing from in-depth interviews with ethnic minority residents, we reveal two polarizing experiences: at one end, residents were confident in the government's representation of COVID-19 but also fearful and anxious, while at the other end, residents were skeptical of formal institutions and expressed alternative views about COVID-19. The findings illuminate how community distrust is intertwined with communication inequality, which can further entrench and magnify health inequality, informing key recommendations for culturally centering pandemic communications and creating infrastructures to challenge disinformation. [ABSTRACT FROM AUTHOR]

Television drama has implications beyond providing entertainment and beyond immediate audience reactions and responses. Māori focus group participants in my research on local television dramas were acutely aware of how they were represented on screen. As an audience they were deeply affected and worked hard to pre-empt and address what they saw or expected to see. Against a backdrop of colonisation and negative stereotypes that pervade Māori representations, they undertook multiple forms of meaning making and negotiated complex responses. Colonial trauma emerged as a deeply felt response to representations that reminded participants of the effects of colonisation; for example, the denigration of te reo Māori (Māori language) and issues of identity. When viewing troubling depictions, participants deployed strategies of resistance, including a response I termed 'Imagining Resistance' where, they created backstories and interpretations for characters' motivations and behaviours. [ABSTRACT FROM AUTHOR]

In recent years global trade has come under attack for a growth focus that has failed to stem inequality. At the same time, the number of Indigenous exporters is on the rise. The purpose of this study was to understand Indigenous export practices to gain insights for future trade policy development. We thematically analysed semi-structured interviews with Māori entrepreneurs who were experienced exporters. We also interviewed key informants. We found that Māori export practices are driven by a sense of identity, long-term inter-generational strategies, and an ability to balance tensions between cultural values and business demands. A framework of Māori export practices was developed that can be used to improve support services for exporters. We also found that Māori exporters view trade policy as a missed opportunity to incorporate Indigenous values and practices, such as long-term strategies, to inform global trade. [ABSTRACT FROM AUTHOR]

Keywords: First Nations Eye Care; Maori Eye Care; Aboriginal and Torres Strait Islander Eye Care; Cultural safety in optometry; Culturally safe eye care EN First Nations Eye Care Maori Eye Care Aboriginal and Torres Strait Islander Eye Care Cultural safety in optometry Culturally safe eye care 211 214 4 03/08/23 20230301 NES 230301 Introduction Australian and New Zealand Indigenous cultures are instantly recognisable in any international forum. To reach parity for our populations (3.3% Aboriginal and Torres strait Islander[14]and 17.1% Maori,[15] we need 199 Aboriginal and/or Torres Strait Islander practitioners in Australia and 147 Maori practitioners in Aotearoa/New Zealand. Maori Eye Care, First Nations Eye Care, Aboriginal and Torres Strait Islander Eye Care, Cultural safety in optometry, Culturally safe eye care. [Extracted from the article]

Research highlighting Indigenous patient perspectives is essential in the pursuit of understanding and addressing longstanding health inequities. Evidence indicates that disparities in ocular health outcomes between Māori and non-Māori are pervasive in the New Zealand health system. Evidence shows the cause of these inequities is often multifactorial; due to factors such as colonisation, ongoing marginalisation, racism, socioeconomic status, poverty and culturally unsafe practice between health professionals and Māori patients. This project used kaupapa Māori methodology to identify the perceptions of Māori surrounding ocular healthcare within a Māori context in Aotearoa New Zealand. Three focus groups with Māori community members and three individual interviews with Māori eyecare practitioners were conducted. Participants discussed sub-topics relating to Māori health, ocular health consultations, ocular examination and access to ocular health services in Aotearoa New Zealand. Reflexive thematic analysis was undertaken using NVivo qualitative research software. Five key themes were derived from the data: (1) the importance of effective clinician-patient communication; (2) historical experiences of patients inform their health attitudes; (3) barriers to access are systemic; (4) Māori health is important to Māori and (5) Te Ao Māori, Tikanga and Tapu are significant cultural concepts for Māori. Overall, Māori patients recognise the value of ocular healthcare and the importance of acknowledging Māori models of health within services. The key issues Māori patients face within ocular health services resonate strongly with wider concepts intrinsically important to Māori. These are the right to cultural safety within clinical settings, the right to accurate and pertinent communication of information between clinician and patient and the respect of cultural beliefs and acknowledgement of power imbalances within the wider healthcare system. Participant discussions and suggestions raise possible pathways to begin addressing ocular ethnic disparities in healthcare delivery. [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]

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]

In I Actor Training in Anglophone Countries i , actor, director and theatre scholar Peter Zazzali has considerably deepened and extended his unique performative-pedagogical research. But a more meaningful turn, Zazzali emphasizes, was RADA's efforts to adopt a policy of gender equality and racial diversity - although, as he shows, its graduates continue to criticize the school on these counts (28-29). While the Australian programs investigated are, to varying degrees, closely based on the English and North-American teaching models, Zazzali underlines Toi Whaakari - New Zealand's national drama school - as the best example of an effective postcolonial and bicultural model. [Extracted from the article]

"Redefining Citizenship in Australia, Canada, and Aotearoa New Zealand" by Jatinder Mann is a valuable book for those interested in the history of citizenship in Commonwealth countries. The book explores the redefinition of citizenship in these countries between the 1950s and 1970s, focusing on the perspectives of ethnic and Indigenous groups. It examines the transition from British subject status to separate national citizenships and highlights the ongoing connections to Britishness in Australia. The book also discusses the political conceptions of citizenship and the impact of Indigenous and other ethnic groups. Overall, this comparative study provides insights into the complexities of membership and national identity in a changing world. [Extracted from the article]

Research on hauora kaumātua, health and wellbeing constitutes a small, but growing body of literature. This review essay examines the current state of knowledge and the progress made over recent years in achieving kaumātua health and wellbeing. Health and wellbeing are not defined by the absence of disease, but by the interplay between culture, environment and whānau. While research to date has contributed enormously to the development of frameworks and approaches that have advanced Māori aspirations, we do not yet have a full understanding of kaumātua health and wellbeing from the perspective of kaumātua themselves. This review considers the methodological and theoretical approaches that have been developed to understand the social and environmental contexts of older Māori and argues for approaches that centre the kaumātua voice in addressing the persistent inequities in Māori health outcomes. [ABSTRACT FROM AUTHOR]

Collecting kōrero tuku iho (indigenous knowledge, indigenous storytelling, traditional technical knowledge) of life on land and life under water is how this group of three kairangahau, Māori researchers, propose whānau (family/families) and hapū (family collective/s), can build governance and management practices with their whānau and hapū over their rohe whenua (tribal land area/s), rohe moana (tribal ocean area/s) and wai (water/s) today. Through a reflexive weaving of whakapapa this article shares how these hapū based kairangahau articulate ‘whakapapa’ as a practice that connects them to ‘people, place and purpose’. Whakapapa as praxis, while presenting challenges, strengthens their everyday practice as kairangahau with ‘themselves’ and ‘others’ and unfolds for them new and affirming spaces and pathways that aim to privilege and uphold their whakapapa practices of whānau and hapū decision-making. [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]

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]