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Relationships to nature are important for the health and well‐being of peoples globally and should be actively protected. Indigenous Māori people in Aotearoa New Zealand recognize this important relationship to nature through narratives of lineage and express this through concepts such as kaitiakitanga; a cultural place‐based practice of stewardship that intertwines relationships of responsibility between people, nature and culture. However, many Māori now live outside of tribal areas in urban settings, putting relationships with nature into question.We asked how urban Māori people practice kaitiakitanga, and what factors might predict flourishing relationships with nature. We surveyed 214 urban Māori who shared their perceptions of kaitiakitanga, cultural practices and restoration activities. The data were analysed by identifying qualitative themes and using linear mixed effect models.Māori who were exposed to kaitiakitanga as children were more likely to attend marae and family restoration activities, and less likely to attend events led by local councils. Pressingly, young people in urban areas were more at risk of losing cultural knowledge and opportunities to practice cultural practices in urban areas. Age, distance from tribal area and early exposure all affected decision‐making and expression of kaitiakitanga in urban areas.Knowledge associated with kaitiakitanga can create inclusive and effective urban restoration activities. We suggest that partnership between Māori groups including local marae, and local councils, may provide accessible, best practice urban restoration models that attract local Māori and act to support cultural knowledge, in turn encouraging diverse pathways to nature restoration to develop in urban areas. Likewise, such partnerships will ensure that Māori in cities are supported to express and maintain cultural knowledge and practice into the future. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog. [ABSTRACT FROM AUTHOR]

Introduced species that spread and become invasive are recognised as a major threat to global biological diversity, ecosystem resilience and economic stability. Eradication is often a default conservation management strategy even when it may not be feasible for a variety of reasons. Assessment of the substantive socioeconomic and ecological impacts of invasive alien species (IAS), both negative and positive, is increasingly viewed as an important step in management.We argue that one solution to IAS management is to align models of alien species management with Indigenous management frameworks that are relational and biocultural. We make the theoretical case that centring Indigenous management frameworks promises to strengthen overall management responses and outcomes because they attend directly to human and environmental justice concerns.We unpack the origins of the 'introduced species paradigm' to understand how binary framing of so‐called 'aliens' and 'natives' recalls harmful histories and alienates Indigenous stewardship. Such a paradigm thereby may limit application of Indigenous frameworks and management, and impede long‐term biodiversity protection solutions.We highlight how biocultural practices applied by Indigenous Peoples to IAS centre protecting relationships, fulfilling responsibilities and realising justice.Finally, we argue for a pluralistic vision that acknowledges multiple alternative Indigenous relationships and responses to introduced and IAS which can contribute to vibrant futures where all elements of society, including kin in the natural world, are able to flourish. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog. [ABSTRACT FROM AUTHOR]

When ecosystems are under severe pressure or environments change, trophic position and intraspecific niche width may decrease or narrow, signalling that conservation action is required. In New Zealand, alpine and subalpine ecosystems have been extensively modified through farming since 19th‐century European settlement, with consequences for indigenous species such as the kea Nestor notabilis.We investigated feather stable isotope values in the kea and predicted a lower trophic position in modern kea populations, to reflect reduced lowland habitat and a mixed diet with more plant material. We predicted that size and sex would influence trophic values in this sexually dimorphic species, with larger birds more likely to have a high protein diet.We examined potential dietary changes in 68 museum collected kea from 1880s to 2000s, first recording accession details including provenance and sex and measuring culmen length. We used bulk carbon and nitrogen stable isotope analyses (BSIAs) of feathers and a further feather subset using compound‐specific stable isotope analyses of amino acids (CSIA‐AA) to obtain isotopic values and estimate trophic position.BSIA showed δ15N values in kea feathers declined through time and could indicate that early century kea were highly omnivorous, with δ15N values on average higher than in modern kea. Variance in δ15N values was greater after 1950, driven by a few individuals. Few differences between males and females were evident, although females in the south region had lower δ15N values. There was a tendency for large male birds to have higher trophic values, perhaps reflecting dominant male bird behaviour noted in historical records. Nonetheless, CSIA‐AA performed on a subset of the data suggested that variation in BSIA is likely due to baseline changes rather than relative trophic position which may be more homogenous than these data indicate. Although there was more variability in modern kea, we suggest caution in interpretation.Stable isotope data, particularly CSIA‐AA, from museum specimens can reveal potential change in ecological networks as well as sexually dimorphic feeding patterns within species. The data can reveal temporal and regional variation in species trophic position and changes in ecosystem integrity to inform conservation decision‐making. [ABSTRACT FROM AUTHOR]

Urban ecological restoration typically employs western science approaches to restore degraded ecosystems. As yet, few restoration groups acknowledge the history of these degraded urban sites, despite connections, past and present, that root Indigenous Peoples (and others) in these lands. Here, we promote partnership with Indigenous communities from project inception and present two successful case studies from Aotearoa New Zealand. We specifically note that partnering and building relationships with Indigenous communities in restoration efforts require recognition of power inequalities and injustices. We consider success to include both restoration of ecological function and biodiversity and reconnection of all communities to urban ecosystems. [ABSTRACT FROM AUTHOR]