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Concerns over the organising of food are widespread, stemming from unsustainable production practices that focus on extractive 'use' of resources that privilege wealth creation over planetary flourishing, care and well-being. We propose a conceptual framework based on ecologies of care to assist in the re-entanglement of food systems. The concept of ecologies of care brings together theoretical understandings of relationality, ecology and care, along with an Aotearoa New Zealand indigenous Māori perspective. We examine how food production can be underpinned by interdependent webs of relationships (whanaungatanga), stewardship (kaitiakitanga), and care and support (manaakitanga) with healthy land and healthy people at the core of organising. [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]

In both Australia and New Zealand, Indigenous peoples have called for alternative non-colonial political arrangements. In October 2023, Australians voted in a referendum against distinctive Indigenous participation in public policymaking, which had been proposed as a step toward a more inclusive political system. On the same day, New Zealand elected a new Parliament, leading to the formation of a government comprising three parties that had campaigned against what they saw as excessive Māori political influence. Comparing these developments and the histories of the two countries raises questions about liberal equality, democratic citizenship, and whether all or just some citizens should own the liberal democratic state. [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]

Aim: People with chronic kidney disease experience high rates of cardiovascular disease. Cholesterol‐lowering therapy is a mainstay in the management but there is uncertainty in the treatment effects on patient‐important outcomes, such as fatigue and rhabdomyolysis. Here, we summarise the updated CARI Australian and New Zealand Living Guidelines on cholesterol‐lowering therapy in chronic kidney disease. Methods: We updated a Cochrane review and monitored newly published studies weekly to inform guideline development according to international standards. The Working Group included expertise from nephrology, cardiology, Indigenous Health, guideline development and people with lived experience of chronic kidney disease. Results: The guideline recommends people with chronic kidney disease (eGFR ≥15 mL/min/1.73 m2) and an absolute cardiovascular risk of 10% or higher should receive statin therapy (with or without ezetimibe) to reduce the risk of cardiovascular events and death (strong recommendation, moderate certainty evidence). The guidelines also recommends a lower absolute cardiovascular risk threshold (≥5%) for Aboriginal and Torres Strait Islander Peoples and Māori with chronic kidney disease to receive statin therapy (with or without ezetimibe) (strong recommendation, low certainty evidence). The evidence was actively surveyed from 2020–2023 and updated as required. No changes to guideline recommendations were made, with no new data on the balance and benefits of harms. Conclusions: The development of living guidelines was feasible and provided the opportunity to update recommendations to improve clinical decision‐making in real‐time. Living guidelines provide the opportunity to transform chronic kidney disease guidelines. Summary at a glance: In people >30 with chronic kidney disease not requiring dialysis and a 5‐year cardiovascular risk ≥10% cholesterol‐lowering therapy is effective at preventing death and cardiovascular events with minimal harms. Indigenous populations should receive cholesterol‐lowering therapy at a lower absolute cardiovascular risk (≥5%) due to a higher burden of cardiovascular disease. [ABSTRACT FROM AUTHOR]

Aim: To identify prioritized strategies to support improvements in early health service delivery around the diagnosis and management of cerebral palsy (CP) for both Māori and non‐Māori individuals. Method: Using a participatory approach, health care professionals and the parents of children with CP attended co‐design workshops on the topic of early diagnosis and management of CP. Health design researchers facilitated two 'discovery' (sharing experiences and ideas) and two 'prototyping' (solution‐focused) workshops in Aotearoa, New Zealand. A Māori health service worker co‐facilitated workshops for Māori families. Results: Between 7 and 13 participants (14 health care professionals, 12 parents of children with CP across all functional levels) attended each workshop. The discovery workshops revealed powerful stories about early experiences and needs within clinician–family communication and service provision. The prototyping workshops revealed priorities around communication, and when, what, and how information is provided to families; recommendations were co‐created around what should be prioritized within a resource to aid health care navigation. Interpretation: There is a critical need for improved communication, support, and guidance, as well as education, for families navigating their child with CP through the health care system. Further input from families and health care professionals partnering together will continue to guide strategies to improve health care service delivery using experiences as a mechanism for change. [ABSTRACT FROM AUTHOR]

Background: Indigenous peoples worldwide experience inequitable cancer outcomes, and it is unclear if this is underpinned by differences in or inadequate use of endocrine treatment (ET), often used in conjunction with other cancer treatments. Previous studies examining ET use in Indigenous peoples have predominately focused on the sub-national level, often resulting in small sample sizes with limited statistical power. This systematic review aimed to collate the findings ofarticles on ET utilisation for Indigenous cancer patients and describe relevant factors that may influence ET use. Methods: We conducted a systematic review and meta-analysis of studies reporting ET use for cancer among Indigenous populations worldwide. PubMed, Scopus, CINAHL, Web of Science, and Embase were searched for relevant articles. A random-effect meta-analysis was used to pool proportions of ET use. We also performed a subgroup analysis (such as with sample sizes) and a meta-regression to explore the potential sources of heterogeneity. A socio-ecological model was used to present relevant factors that could impact ET use. Results: Thirteen articles reported ET utilisation among Indigenous populations, yielding a pooled estimate of 67% (95% CI:54 − 80), which is comparable to that of Indigenous populations 67% (95% CI: 53 − 81). However, among studies with sufficiently sized study sample/cohorts (≥ 500), Indigenous populations had a 14% (62%; 95% CI:43 − 82) lower ET utilisation than non-Indigenous populations (76%; 95% CI: 60 − 92). The ET rate in Indigenous peoples of the USA (e.g., American Indian) and New Zealand (e.g., Māori) was 72% (95% CI:56–88) and 60% (95% CI:49–71), respectively. Compared to non-Indigenous populations, a higher proportion of Indigenous populations were diagnosed with advanced cancer, at younger age, had limited access to health services, lower socio-economic status, and a higher prevalence of comorbidities. Conclusions: Indigenous cancer patients have lower ET utilisation than non-Indigenous cancer patients, despite the higher rate of advanced cancer at diagnosis. While reasons for these disparities are unclear, they are likely reflecting, at least to some degree, inequitable access to cancer treatment services. Strengthening the provision of and access to culturally appropriate cancer care and treatment services may enhance ET utilisation in Indigenous population. This study protocol was registered on Prospero (CRD42023403562). [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]

This paper provides insight into the use of general extenders (e.g., and stuff, or something and and whatnot) in New Zealand Englishes as spoken by Māori and New Zealand European (Pākehā) New Zealanders. Based on audio‐recorded data of prompted co‐constructed narrations, the article explores the types of general extenders and their rate of occurrence in both groups. Contrary to expectations, the group of Pākehā New Zealanders shows a significantly higher rate of using general extenders compared to the Māori participants while the preferred types of general extenders overlap to a large extent among the two speaker groups. A close‐up on the by far most widely spread general extender in both groups (and stuff) unveils interesting patterns of variation across the Māori and Pākehā New Zealanders. [ABSTRACT FROM AUTHOR]

This article uses a decolonising geographical approach to critique the limitations of the Eurocentric model of local government democracy in Aotearoa and Tauranga Moana. Thematic analysis of media representations of the Māori ward debate and semi‐structured interviews illuminates how Māori have been marginalised from local government decision‐making. First, I illustrate the way legislation, practices and processes of local government democracy, including referenda, are mechanisms that marginalise Māori and Te Ao Māori. Second, the article highlights that the establishment of Māori wards within the local government structure is the only way to ensure dedicated representation of Māori as elected members. [ABSTRACT FROM AUTHOR]

Background Aim Methodology Results Conclusion Patient or Public Contribution Dynamic and complex health systems require innovative and adaptive solutions to support patient safety and achieve equitable health outcomes for Indigenous populations. Understanding the ways by which Indigenous (and specifically Māori) nurse practitioners (NPs) practice patient safety is key to enhancing Indigenous health outcomes in predominantly westernized healthcare systems.To describe Māori NPs perspectives on patient safety when caring for Māori and understand how Māori NPs deliver safe health care.A group of five Māori NPs worked alongside a Māori nurse researcher to explore their perceptions of patient safety. Together, they held an online hui (focus group) in early 2024. Data were analysed collectively, informed by kaupapa Māori principles, using reflexive thematic analysis.Māori NP experiences, expressions and understandings of patient safety envelop cultural safety and have many facets that are specific to the needs of Māori populations. The three themes showed: (1) Te hanga a te mahi: the intersection of cultural and clinical expertise; (2) Mātauranga tuku iho: the knowledge from within, where safe practice was strongly informed by traditional knowledge and cultural practice; (3) Te Ao hurihuri: walking in two worlds, where Māori NPs navigated the westernized health system's policies and practices while acting autonomously to advocate for and deliver culturally safe care.The Māori NP lens on patient safety is vital for promoting culturally responsive and effective health care. By recognizing the unique needs of Māori patients and families and incorporating cultural perspectives into practice, Māori NPs contribute to a more comprehensive and inclusive approach to patient safety that goes beyond westernized principles and practices.No patient or public contribution. [ABSTRACT FROM AUTHOR]

Objectives Methods Results Conclusion To determine the prevalence of eczema among children in New Zealand.Population‐based retrospective observational study utilising national pharmaceutical dispensing records for topical corticosteroids and emollients for all New Zealand children aged 0–14 years from 1st January 2006 to 31st December 2019. Data are reported using descriptive statistics, with comparisons between ethnicities and socioeconomic quintiles undertaken with rate ratios.Based on dispensing data, the prevalence of eczema for New Zealand children aged 0–14 years in 2018 was 14.0% (95% CI 14.0%–14.1%), with prevalence decreasing in older age groups (children aged <1 year 26.0% (25.6%–26.4%); children aged 10–14 years 8.8% (8.7%–8.9%)). Prevalence was higher in Pacific children (23.6% (23.3%–24.0%)), but slightly lower in Māori children (13.2% (13.0%–13.3%)).Eczema is a common condition affecting a considerable proportion of children in New Zealand. This study provides nationwide paediatric prevalence data for New Zealand, and highlights the increased burden of eczema in Pacific children. Inequity in dispensing of topical corticosteroids is postulated to explain the reduced rates found for Māori children compared to previous studies. These results support the need for further research to determine factors contributing to differing eczema prevalence rates in New Zealand. [ABSTRACT FROM AUTHOR]

Purpose: During the COVID-19 pandemic, the NZ COVID Tracer App (NZCTA) was released as a digital intervention to support contact tracing processes in Aotearoa New Zealand. This paper examines whether NZCTA met the data governance requirements of the Indigenous Māori people. Māori are an interesting case study as they have unique Treaty and data sovereignty rights, and a higher risk of COVID-related mortality. Methods: The NZCTA was assessed against 24 criteria drawn from the Māori Data Governance Model. The assessment drew on documentary sources and the authors' knowledge of NZCTA and contact tracing process. Each criteria was assessed as 'met', 'partially met' or 'not met'. Results: Our retrospective assessment showed a mixed performance against the Māori Data Governance Model, with NZCTA only fulfilling seven of the 24 model criteria and failing to meet nine. Conclusion: There is significant room for improvement in future digital health interventions for Māori. Much work remains to be done in the Aotearoa public sector to uphold Māori data sovereignty and address systemic barriers to genuine partnership with Māori. [ABSTRACT FROM AUTHOR]

Background Aim Methods Results Conclusions Māori have historically seen a lower rate of inflammatory bowel disease (IBD) compared to New Zealand's non‐Māori population. Recent reports have shown an increasing rate of IBD among Māori patients.We performed a study to identify the phenotypes of IBD in the Māori population.Patients with IBD of Māori ethnicity were retrospectively identified from four large regions of New Zealand. Electronic records were reviewed to collect details of patients' demographics, phenotypes and clinical features.We identified 165 Māori patients with IBD, of whom 74 (45.4%) had Crohn disease (CD), 86 (53.5%) had ulcerative colitis (UC) and 5 (3.0%) had IBD‐unclassified (IBD‐U). There were more female (61.8%) patients compared to male (38.2%). This was attributed to the higher ratio of female patients with CD over male (73.9% vs 26.1%), whereas sex was evenly distributed in UC (female 52.2%, male 48.8%). Ileocolonic CD was most frequently seen (36.2%), and the majority had non‐stricturing disease (62.3%) with the absence of perianal involvement (78.2%). Bimodal age peaks were observed, with a first peak at 25–29 years and a second peak at 45–49 years. There was a five‐fold increase in the incidence of IBD in Māori over 20 years.We present the largest study describing IBD in Māori. IBD phenotypes in Māori were similar to previous regional IBD reports, but there was a significantly higher proportion of female patients with CD in Māori and an earlier second age peak at 45–49 years. Increasing incidence of IBD in Māori has again been demonstrated. [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]

Aim Methods Results Conclusions This study aimed to determine adherence with follow‐up from the New Zealand pre‐school vision screening programme. The study also examined associations between pre‐school vision screening outcomes and cognitive measures assessed at the 54‐month follow‐up in the Growing Up in New Zealand study cohort.A cross‐sectional retrospective record review of pre‐school vision screening outcomes and hospital ophthalmology records with linkage to Growing Up in New Zealand cohort study data.Of 176 children referred from vision screening, 21.6% did not attend a referral appointment. Of 138 children who attended a referral appointment, 21.0% did not attend one or more follow‐up appointments. Ethnic differences were observed in attendance at referral appointments (attended Māori 13%, Pacific 22.5%, European/Other 64.5%; not attended Māori 26.3%, Pacific 28.9%, European/Other 44.7%; P = 0.04) and follow‐up appointments (attended Māori 11.9%, Pacific 15.6%, European/Other 72.5%; not attended Māori 17.2%, Pacific 48.3%, European/Other 34.5%; P = 0.001). Vision screening outcome was significantly associated with letter naming fluency scores (P = 0.01) but not name and numbers scores (P = 0.05).Non‐attendance at referral and follow‐up appointments limits the efficacy of vision screening, particularly for children of Māori and Pacific ethnicity. Children referred from vision screening achieve lower scores on letter naming fluency, a key predictor of reading ability in later childhood. Equity‐based improvements are required to ensure that all children referred from vision screening receive appropriate follow‐up eye care. [ABSTRACT FROM AUTHOR]

Drawing on a Critical Physical Geography perspective, this paper problematises conceptualisations of the Anthropocene landscape of the Waimatā catchment on the East Cape, Gisborne district of Aotearoa New Zealand, through three lenses: forestry, restoration and indigeneity. Historical practices of arbitrary land division and resultant unsustainable forestry have caused multiple environmental, social and cultural problems within the catchment. Despite significant efforts of restoration groups and volunteers to remedy this, as yet programmes do not align with holistic Māori ideologies of seeing themselves as the land from which they trace their tribal identity. Fragmentation of the land has disrupted senses of identity and place. A kinship‐based worldview between humans, the universe and everything in it suggests a more holistic lens through which humans are conceived as inseparable from nature. Such a more‐than‐human lens exposes a critical flaw in interpretations of the Anthropocene. Even when only considering its lexical construction, the word ‘Anthropocene’ innately centres the human. Continued use of such framings extends inequitable and unjust practices that imprint colonial forcings on the landscape and its people in ways inconsistent with intertwined Māori views of people, land and ancestors. No matter the lens through which it is interpreted, the Anthropocene term has little practical value in Aotearoa New Zealand, especially when considered in relation to emerging socio‐natural river‐centric perspectives. [ABSTRACT FROM AUTHOR]

An ongoing change in legislation means decision‐makers in Aotearoa New Zealand need to incorporate 'mātauranga' (Māori knowledge/knowledge system) in central and local government legislation and strategy. This paper develops a 'te ao Māori' (Māori worldview) disaster risk reduction (DRR) framework for non‐Māori decision‐makers to guide them through this process. This 'interface framework' will function as a Rosetta Stone between the 'two worlds'. It intends to help central and local officials trained in Western knowledge‐based disciplines by translating standard DRR concepts into a te ao Māori DRR framework. It draws on previous work examining Māori DRR thinking to create a novel framework that can help these stakeholders when they are converting higher‐level theoretical insights from mātauranga Māori into more practical 'on the ground' applications. This type of interface is essential: while Indigenous knowledge's utility is increasingly recognised nationally and internationally, a gap remains between this acknowledgement and its practical and applied integration into emergency management legislation and strategy. [ABSTRACT FROM AUTHOR]

Using freedom of information requests, we examine the operation of the Patents Māori Advisory Committee of Aotearoa New Zealand. The Committee advises the Intellectual Property Office of New Zealand on whether inventions claimed in a patent application are derived from Māori traditional knowledge or from indigenous plants or animals; and if so, whether the commercial exploitation of that invention is likely to be contrary to Māori values. There is limited publicly available information on the operations of the Committee and the decision‐making process undertaken in reviewing applications. The requests and our searches identified 13 patents referred to the Committee, of which most (9 of 13) dealt with inventions related to Mānuka (Leptospermum scoparium), a taonga species known for its role in producing unique honey. Only two applications have been found to be contrary to Māori values, and these applications have both since been abandoned. The review of applications found to be 'not contrary to Māori values' is instructive, identifying important considerations taken into account by the Committee in reaching a decision, including the importance of benefit sharing and engagement with Māori in considering whether an invention may be contrary to Māori values. The analysis highlights the limitations of the Committee in reviewing only those applications filed in Aotearoa New Zealand and referred to the Committee for advice and identifies the importance of mechanisms such as disclosure of origin to ensure all relevant applications are reviewed by the Committee. The paper concludes by highlighting how the operation of the Committee may inform the development of similar bodies in other jurisdictions, such as Australia. [ABSTRACT FROM AUTHOR]

The Plant Variety Rights Act of Aotearoa New Zealand (PVR Act), recently reformed in 2022, adopts new protections for Indigenous relations with native and culturally significant plants, and for traditional knowledge. The Act specifically aims to protect kaitiaki (guardian or caretaker) relationships that Māori have with taonga (treasured, culturally significant) plant species and mātauranga Māori (Indigenous knowledge) in the PVR system. By taking these reforms into account and examining how they may operate in practice, this article considers whether the PVR Act fulfils the constitutional obligations the government owes to Māori under the Treaty of Waitangi | Te Tiriti o Waitangi framework. In addition to conducting a doctrinal assessment of the revised statute, the article undertakes an intellectual property landscape analysis, revealing how PVR systems, both domestically and overseas, have been used by non‐Māori entities to assert ownership claims to varieties of taonga plants in the past. The article further draws upon a third research methodology, presenting initial results from qualitative interviews conducted with Māori and non‐Māori experts in intellectual property, taonga plants, and mātauranga Māori. Synthesising the results of these three forms of investigation, the article argues that while some of the changes made in the PVR Act support the exercise of partial Māori authority in relation to taonga, it remains to be seen whether the Treaty promise of tino rangatiratanga (chieftainship, sovereignty, or self‐determination) can be fully achieved in the PVR system. [ABSTRACT FROM AUTHOR]

The article reviews the "Following Te Rā in Aotearoa: from Te wai pounamu to Te ika a Maui" exhibition which was held at the Te Puna o Waiwhetū, Christchurch Art Gallery in New Zealand, from July 8 to October 23, 2023.

Introduction: Sleep is vital for health in older adulthood. Ethnic disparities have been noted with regards to sleep health. However, culturally appropriate approaches to sleep as a broader social experience are lacking. Methods: Here, sleep-related group interviews were conducted in the form of hui (group meetings and discussions) with eleven participants of a health service intervention for older Māori (the Indigenous people of New Zealand) and their whanau (extended family). Notes were collated and analyzed thematically. Results: Four key themes were constructed that represent the key conversations and ideas. These concerned the conceptualizing of sleep--including appreciation for its somatic role but also the spiritual properties of sleep states; the changing obligations around sleep and wake--including individual and communal time use and changing cultural and familial obligations with advancing age; and the barriers and facilitators for supporting sleep--including the social and spiritual nature of communal sleeping, the schedules and sleep of others, as well as holistic and environmental methods for relaxation. Findings demonstrate themultifaceted nature of sleep and aging among Māori. Culturally relevant interpretations of sleep practices and disturbances were offered and are beyond typical Western models which are predominantly medicalized. Discussion: This work aids the understanding and representation of sleep as a social and cultural perspective within the New Zealand context. This provides foundations for future participatory research to design culturally appropriate approaches to assessing and supporting sleep health in forms that aremeaningful for aging well across cultures. [ABSTRACT FROM AUTHOR]

Hikitia te Ora (Certificate in Health Sciences) is a 1 year Indigenous bridging foundation programme at the University of Auckland, Aotearoa New Zealand. The programme aims to increase Māori and Pacific health workforce representation. This qualitative study applied a Kaupapa Māori positioning to elucidate the strengths, challenges, and opportunities of the programme. Data were collected through two workshops and seven focus groups with a total of 67 participants who were students of Hikitia te Ora from past and present cohorts, or their family members. Using a general inductive thematic analysis, the primary themes identified were that programme successes encompassed whanaungatanga (process of establishing relationships), academic and pastoral support, programme structure and the teaching content. Challenges included social cliques and divisive social groupings, timetabling of courses and high workloads. The three areas that emerged for further development include extending Pacific content, increasing the number of students in the programme, and maintaining a programme-specific study space for students. Implementing the findings from this study into Hikitia te Ora is expected to improve educational outcomes for Māori and Pacific students and may have the potential to benefit other bridging foundation courses aiming to promote Indigenous health workforce development. [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]

The bicultural nation that is Aotearoa New Zealand is now a multi-ethnic society, home to many non-indigenous ethnic minority communities. This study explored the perceptions and experiences of four self-identifying non-indigenous ethnic minority psychotherapists living in this country. Specifically, it answers the question: "What are the predominant themes that can be identified in the accounts of non-Māori ethnic minority psychotherapists, residing and practicing within the bicultural context of Aotearoa New Zealand?" Semi-structured interviews with participants explored their lived everyday experiences in both personal and professional spheres. Data were analysed using thematic analysis and yielded three themes: (1) "Acculturation to mainstream" captures the personal challenges participants encountered as immigrants in relocating and adapting to mainstream Aotearoa New Zealand culture; (2) "Encountering Indigenous culture" describes participants' experiences of coming into contact with indigenous Māori culture, and ensuing perceptions and understandings; (3) "Relating to biculturalism" describes how the participants understand and make meaning of biculturalism in Aotearoa New Zealand. Understanding these participants' experiences can help non-indigenous ethnic minority psychotherapists become better informed and politically aware, and may empower them to negotiate a more meaningful position in a bicultural nation. [ABSTRACT FROM AUTHOR]

Background: The Royal Australasian College of Surgeons (RACS) aims to achieve Māori health equity and cultural safety within the surgical workforce. The RACS Māori Health Strategy and Action Plans encourage Surgical Education and Training (SET) selection criteria that recognizes and credit applicants who identify as Māori or demonstrate competence in Māori health issues. This study investigates the current SET selection criteria for Māori entering surgical specialties. Methods: The selection criteria for each surgical speciality for the proposed 2024 intake were examined through a documentary analysis. Criteria were reviewed for applicability to Māori identification and/or cultural competency. Results: Criteria related to Māori identification and/or cultural competency make up 6%, 2%, and 1.5% of Otolaryngology and Head and Neck, General, and Vascular Surgery total SET selection score respectively. Criteria related to Māori identification and/or cultural competency make up 9% and 0.1% of Orthopaedic and Plastics and Reconstructive Surgery ranking scores for interview eligibility respectively. Cardiothoracic Surgery, Paediatric Surgery, Neurosurgery and Urology specialties do not incorporate any criteria appertaining to Māori. Allocation of research‐related points determined by authorship may disincentivize Māori trainees. Conclusions: Some surgical specialties fail to recognize or credit Māori identification and cultural competency in SET selection criteria. There is a need for regular auditing to ensure SET criteria align with the RACS aspirations for Māori health equity and cultural safety within the surgical workforce. [ABSTRACT FROM AUTHOR]

Indigenous peoples should be able to govern data about themselves, their territories, resources, and ways of life, collected by themselves or others. However, the progressive use of cloud computing for the geoweb raises data security and privacy concerns. We propose a complete and trustless approach for indigenous geospatial data sovereignty on the cloud by furnishing security functions at the core—the web browser. Geomasking permits sharing an anonymized dataset with less privileged users, while the original is protected and shared with sovereign data owners via public‐key encryption. The encrypted dataset's hash value is notarized on the blockchain for the verification of its authenticity when on the cloud. The application was designed for the protection of Biodiversity Management Areas stewarded by the Māori people in Aotearoa New Zealand. It enables diversified functions of geospatial data protection compared with previous works focusing on the cloud by solving data‐sharing problems without relying on a third party. [ABSTRACT FROM AUTHOR]

This text explores the intersection of sports, imperialism, and indigenous cultures in the context of French and British colonialism. It discusses the history of Maori involvement in rugby in New Zealand and how Maori players used the sport to challenge racial and social boundaries. The text compares the coverage of Maori players in French and British press during rugby tours, noting the lack of recognition of their indigenous heritage in French reporting. The Maori All Blacks rugby team's tour in France in 1926-1927 challenged European superiority but was often described using racist tropes by the French press. The tour highlighted power dynamics between indigenous communities and French colonial administrators, as well as the limitations of French understanding and engagement with indigenous cultures. [Extracted from the article]

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]

By the year 2030, 19–21 per cent of the population of New Zealand (NZ) is projected to be aged 65 and over. Like many countries, life expectancy in NZ differs by gender but also ethnicity: in 2019, life expectancy for Māori (indigenous) women was 77.1 years compared with 84.4 years for non-Māori women. If Māori and NZ European women are to flourish in later life, examining the factors associated with their wellbeing is paramount. The current study draws on the Life Course Perspective to explore how wellbeing is associated with age-related life events among mid- to later-life NZ women. The women in this study (N = 19,624) are participants in the 2018 wave of the New Zealand Attitudes and Values Study, a national probabilistic 20-year longitudinal study (mean age = 55.62; Māori = 10.8%, NZ European = 89.2%). We found that stressful life events were negatively associated with life satisfaction but positively associated with meaning in life. Māori women exhibited lower levels of life satisfaction but there were no ethnic differences for meaning in life; however, Māori and NZ European women showed different patterns of significant correlates associated with meaning in life. Findings highlight the necessity of an intersectional approach to the study of mid- to later-life wellbeing and the utility of measuring wellbeing in more than one way within NZ's unique cultural-historical context. [ABSTRACT FROM AUTHOR]

Background: The paediatric use of ophthalmic chloramphenicol in New Zealand (NZ) is relatively high; however, little more is known about its utilisation, including whether this is equitable. This study aimed to describe chloramphenicol utilisation in NZ children aged five years and under, by patient ethnicity, socioeconomic deprivation, and urban/non-urban domicile. Methods: This analysis included every publicly subsidised chloramphenicol dispensing received from birth to five years of age, for every child born in NZ in 2013. Cumulative proportion of first exposure, dispensing rate per person-year, and seasonality of dispensing were quantified. These were calculated following stratification by ethnicity, socioeconomic deprivation quintile, and urban/non-urban health district. For cumulative proportion of first exposure, odds ratios (OR) were calculated and multivariate logistic regression was performed. For dispensing rate, incidence rate ratios (IRR) were calculated and zero-inflated Poisson regression was performed. Results: Almost one-quarter of NZ children received their first dispensing within the first year of life. By five years of age, 55.2% of children had received their first dispensing. By five years of age, children of Pacific ethnicity, those in the highest deprivation quintile, and in those non-urban health districts had lower odds of receiving chloramphenicol (adjusted OR 0.90, 0.79, and 0.81, respectively, all p < 0.001). In contrast, children of Māori ethnicity had higher odds (adjusted OR 1.99, p < 0.001). Māori and Pacific ethnicity, and residence in non-urban health districts, were associated with fewer dispensings (adjusted IRR 0.88, 0.75 and 0.87, all p < 0.001). In contrast, deprivation quintile was not significantly associated with dispensing rate. Conclusion: Chloramphenicol utilisation is prevalent among NZ children, and utilisation may be lower among children of Pacific ethnicity and those in non-urban areas [ABSTRACT FROM AUTHOR]

The article examines the history behind the commemoration of New Zealand in sculptor Edward Onslow Ford's memorial to former colonial administrator Sir George Grey. Topics discussed include abandonment of Grey by relatives and friends to hired attendants, doubts on Grey's patriotism and loyalty to Great Britain, the funeral of Grey as a symbolic affair for the Maori people, and the public campaign for a memorial to Grey as St. Paul's Cathedral.

Despite increased attention being given to Indigenous rights, decolonization, and reconciliation in a broader business setting, the engagement of business, marketing, and consumer studies with Indigenous cultures and peoples is negligible. Although Indigenous and First Nations peoples have a significant position in the social sciences, there is no specific body of marketing or consumer knowledge that is dedicated to Indigenous knowledge and practices, even though there is a growing interest in more inclusive and transformative marketing. This paper reports on current research on Indigenous worldviews and marketing, with a continuum of Indigenous research being presented which is particularly informed by Māori experiences in Aotearoa New Zealand. Several appropriate research methods for advancing Indigenous knowledge are presented. The paper concludes by noting the potential contributions that Indigenous knowledge may provide and some of the challenges faced. [ABSTRACT FROM AUTHOR]

Before European contact, Māori disposed of the dead in environmentally sustainable ways. Revitalizing pre-colonial burial practices presents an opportunity for Māori to evaluate current practices and reconnect with their ancient tribal customs and practices. The research question asks: What is the decolonizing potential of urupā tautaiao (natural burials)? Paradoxically, environmentally unsustainable modern tangihanga (funerals) retain the ethos of customary funerary traditions. Urupā tautaiao presents an opportunity for iwi (tribes) to retain cultural integrity in the death space, without compromising Papatūānuku (earthmother). Methodologically, a Māori worldview frames an action research mindset. The study captures a tribal community's exploratory journey into urupā tautaiao. [ABSTRACT FROM AUTHOR]

• Hazard zone methodology: The paper employs a hazard zone methodology, typically used for managing erosion risk to modern infrastructure, to assess and manage the risk to coastal archaeological heritage. • Coastal archaeological heritage at risk: Coastal archaeological heritage in Aotearoa/New Zealand is under threat from coastal erosion, with accelerated risk due to rising sea levels. • Projected sea-level rise impact: The study predicts that a relatively modest 20 cm of sea-level rise, expected by 2040, may put around 8 % (155) of coastal archaeological sites at risk, and a more significant 1 m of sea-level rise could threaten approximately 19 % (356) of sites. • Connection to indigenous communities: The coastal archaeological heritage is closely tied to Māori, the indigenous ancestral communities of Aotearoa/New Zealand. • Adaptive planning pathways: Scenarios are presented to assist stakeholders in assessing heritage risk, providing an opportunity for coastal managers to incorporate heritage considerations into adaptive planning pathways. Coastal archaeological heritage is in danger of being lost to coastal erosion, the risk of which is amplified by accelerating sea-level rise (SLR). In Aotearoa/New Zealand, coastal archaeological heritage is closely associated with indigenous ancestral communities, but our understanding of the spatiotemporal variability in coastal erosion risk for cultural heritage is limited. Coastal erosion hazard zones have typically been implemented to manage erosion risk to modern infrastructure at regional scales. In this study, we applied a hazard zone methodology in the context of coastal archaeological heritage for a selected region of Aotearoa (Te Tai Tokerau/Northland). Historical coastal change analyses reveal that most beaches in the region have been stable or slightly accretionary over the past ∼80 years, but a reversal of this trend is likely under the projected SLR, which is expressed in the coastal erosion hazard zones. Our analyses indicate that ∼8 % (155) of coastal archaeological sites in Te Tai Tokerau/Northland may be at risk of erosion with a relatively modest 20 cm of SLR, which is expected for the region by 2040, and ∼19 % (356) of sites are threatened by 1 m of SLR. Scenarios are presented that should assist a broad range of stakeholders to assess heritage risk and provide an opportunity for coastal managers to include heritage within adaptive planning pathways. [ABSTRACT FROM AUTHOR]

The 2023 Bible Society New Zealand's translation of sample biblical passages into the Māori language, He Tīmatanga, caused controversy by incorporating names of Māori gods. Those who objected typically assumed inconsistency with the Bible's purported monotheism. But 'monotheism', in the sense that only one god exists, is not present in the Bible. Moreover, missionary adherence to monotheism in the mid-nineteenth century widely assumed a 'degeneration model' that also promoted European religious, moral, and cultural superiority. This article adopts a hermeneutical strategy to counter monotheistic misreadings of the Bible, and their racist effects, by reading Māori stories of the ancient divine hero Tāwhaki alongside the ancient divine heroes who feature in Gen 6:1–4's account of the Nephilim. First, the comparison provides resources for the translation of Gen 6:1–4 into the Māori language and worldview. Second, the Tāwhaki narratives stimulate a reappraisal of longstanding problems in the interpretation of Gen 6:1–4, especially the meaning of the phrase "the sons of the gods". Supported by analysis also of the Sumerian King List, this article argues that all three major interpretations of "the sons of the gods" are fundamentally consistent: they are gods, elite human rulers, and also Sethites. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has had a profound impact on Aotearoa (New Zealand), with whānau Māori (Māori families) particularly hard hit. In order to meet the challenges posed by COVID-19, the Whānau Ora Commissioning Agency (https://whanauora.nz) used a kaupapa Māori (Māori way of doing) approach to workforce development. This involved applying core Māori values like whanaungatanga (relationship building) and manaakitanga (care and respect) to mobilise, develop and sustain the workforce. Using a kaupapa Māori approach also ensured that the workforce had the necessary skills and knowledge to be effective in their roles, and that they were able to work in a way to successfully meet the challenges posed by COVID-19. Two case studies are provided as examples of how this was achieved in practice. The challenges, opportunities and lessons learned from implementing a kaupapa Māori approach to workforce development during the COVID-19 pandemic are then discussed, along with the implications of using such an approach for workforce development more broadly. To conclude, suggestions are made for how this kaupapa Māori approach could be supported in the future. [ABSTRACT FROM AUTHOR]

In Aotearoa (New Zealand), a Māori health workforce with their own lived experience of mental distress and or addiction is vital to contribute to the wellbeing of Māori who currently have the same issues. Little is known about the Māori lived experience workforce in Aotearoa. This article presents the results of an online survey by Te Kete Pounamu, a national organisation of Māori with lived experience, asking questions of the Māori lived experience workforce. The aims of the survey were to profile the Māori workforce with lived experience and to identify the professional development needs of these workforce members. Two hundred and fifty Māori workers with lived experience responded. The majority (85%) had lived experience of mental distress. Over half of the respondents held higher educational qualifications of diploma's and above and were mainly employed in Non-Government Organisations (NGO), mental health services, and Kaupapa Māori mental health services. They worked as support workers, team leaders, service managers, Alcohol and Other Drug (AOD) practitioners and peer support workers. Almost all respondents (99%) felt their lived experience added significant value to their practice with others, provided them with empathy and the ability to authentically advocate for others with similar experiences. Professional development needs included requests for Mātauranga Māori (knowledge), mainstream training and skills, and higher-level academic courses. Respondents supported Māori lived experience as its own professional workforce identity. [ABSTRACT FROM AUTHOR]

Systems thinking is used extensively in organizational research as a framework to understand individual and organizational learning, adaptation, and change. However, systems thinking has had limited application in sport coaching research. In this study, we draw on a systems thinking framework to investigate Sport New Zealand's recently conceptualized and implemented coach development program known as Coach Developer Aotearoa. To do so, we employ an interpretive phenomenological analysis to analyze the semistructured interview data gathered from the original six-member, Coach Developer Aotearoa design team. Our initial deductive analysis revealed that the participants acquired a more sophisticated understanding of coach development as they interrogated their own personal, collective, and societal assumptions. Specifically, concepts of learner-centeredness, active learning, and reflection, and a greater emphasis on cultural sensitivities replaced traditional behaviorist perspectives of coaching development. In our discussion, informed by our further abductive analysis, we describe the challenges faced by Sport New Zealand when looking to promote their new vision across the New Zealand sport landscape. In doing so, we offer emergent understanding and raise awareness about the possibilities that an alternative definition of critical reflection could offer when seeking systemic change on such a large scale. [ABSTRACT FROM AUTHOR]

Background: The incidence of early-onset colorectal cancer (EOCRC), diagnosed before age 50, has been rising in many countries in the past few decades. This study aims to evaluate this trend in Aotearoa New Zealand and assess its impact on Māori. Methods: Crude incidence and age-standardized incidence of colorectal cancer (CRC) was analyzed from all new cases from the Aotearoa New Zealand national cancer registry for the period 2000–2020. Trends were estimated by sex, ethnicity, age group and location of cancer and projections made to 2040. Results: Between 2000 and 2020, there were a total of 56,761 cases of CRC diagnosed in Aotearoa New Zealand, 3,702 of these being EOCRC, with age-standardized incidence decreasing significantly (P = 8.2 × 10− 80) from 61.0 to 47.3 cases per 100,000. EOCRC incidence increased on average by 26% per decade (incidence rate ratio (IRR) 1.26, p = < 0.0001) at all sites (proximal colon, distal colon and rectum), while the incidence in those aged 50–79 years decreased on average by 18% per decade (IRR 0.82, p = < 0.0005), again across all sites. There was no significant average change in CRC incidence in those over 80 years. In Māori, there was no significant change in age-standardized incidence. There was however a significant increase in crude incidence rates (IRR 1.28, p = < 0.0005) driven by significant increases in EOCRC (IRR1.36, p = < 0.0005). By 2040, we predict the incidence of EOCRC will have risen from 8.00 to 14.9 per 100,000 (6.33 to 10.00 per 100,000 in Māori). However, due to the aging population an estimated 43.0% of all CRC cases will be diagnosed in those over 80 years of age (45.9% over 70 years of age in Māori). Conclusion: The age-standardized incidence of CRC from 2000 to 2020 decreased in Aotearoa New Zealand, but not for Māori. The incidence of EOCRC over the same period continues to rise, and at a faster rate in Māori. However, with the ageing of the population in Aotearoa New Zealand, and for Māori, CRC in the elderly will continue to dominate case numbers. [ABSTRACT FROM AUTHOR]

Presented here are the results of archaeoparasitological analysis of habitation layers at Shag River Mouth, Otago coast. Two types of helminth eggs were identified: The first type is Toxocara canis, associated with the introduced kurī dog (Canis familiaris), which could have adversely affected local people and their dogs. The other type very closely resembles that of Stringopotaenia psittacea, associated with the critically endangered endemic kākāpō (Strigops habroptilus) parrot. The results represent the first South Island archaeo parasitological identifications. There was no starch or associated material in the samples, such as introduced Polynesian crops and indigenous starchy Māori food plants. This lack is consistent with the interpretation of the site as that of a transient village focused on big game hunting. [ABSTRACT FROM AUTHOR]