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The usage of the term 'Te Atua' for God within Māori contexts has been largely accepted and unchallenged, yet its appropriateness is questioned due to its colonial origins and misalignment with Māori epistemologies. This paper explores the disqualification of 'Te Atua' as a Māori term for God through historical analysis and Māori scholarly perspectives. By applying a Kaupapa Māori research rubric which aligns to four statements—1. The source is related to being Māori; 2. Is connected to Māori philosophy and principles; 3. Takes for granted the validity and legitimacy of Māori, the importance of Māori language and culture; and 4. Is concerned with the struggle for autonomy over our own cultural well-being—this paper argues that the term 'Te Atua' fails to meet these criteria. I propose that in accordance with Māori epistemologies, we can discern alternative terms for the blanket term 'God' that resonates with whakaaro Māori. This paper is a response to the recent Māori language translations of scripture, advocating for the re-indigenizing of the reo Māori bible to make it relevant to an increasingly non-Christian Māori audience and calls for a reimagining of Christianity that is authentically Māori. [ABSTRACT FROM AUTHOR]

In this paper, we describe the challenges of collecting data in the Māori population for automatic detection of schizophrenia using natural language processing (NLP). Existing psychometric tools for detecting are wide ranging and do not meet the health needs of indigenous persons considered at risk of developing psychosis and/or schizophrenia. Automated methods using NLP have been developed to detect psychosis and schizophrenia but lack cultural nuance in their designs. Research incorporating the cultural aspects relevant to indigenous communities is lacking in the design of existing automatic prediction tools and one of the main reasons is the scarcity of data from indigenous populations. This paper explores the current design of the New Zealand health care system and its potential impacts on access and inequities in the Māori population and details the methodology used to collect speech samples of Māori at risk of developing psychosis and schizophrenia. The paper also describes the major obstacles faced during speech data collection, key findings, and probable solutions. [ABSTRACT FROM AUTHOR]

As AI technologies are increasingly deployed in work, welfare, healthcare, and other domains, there is a growing realization not only of their power but of their problems. AI has the capacity to reinforce historical injustice, to amplify labor precarity, and to cement forms of racial and gendered inequality. An alternate set of values, paradigms, and priorities are urgently needed. How might we design and evaluate AI from an indigenous perspective? This article draws upon the five Tests developed by Māori scholar Sir Hirini Moko Mead. This framework, informed by Māori knowledge and concepts, provides a method for assessing contentious issues and developing a Māori position. This paper takes up these tests, considers how each test might be applied to data-driven systems, and provides a number of concrete examples. This intervention challenges the priorities that currently underpin contemporary AI technologies but also offers a rubric for designing and evaluating AI according to an indigenous knowledge system. [ABSTRACT FROM AUTHOR]

The recent test translation of Te Paipera Tapu (the Bible in the Māori language) has aroused considerable debate for its use in Genesis 1 of the names of atua Māori (Māori divine beings). These names of atua have been used instead of names of features of the natural world, which stands in contrast to the use of other kupu Māori (Māori words) in the earlier translation and its revisions. In this paper, I outline relevant members of the Māori pantheon and of some ancient Near Eastern pantheons, which are not identical. I then discuss the Hebrew text of Genesis 1 in its ancient literary context, making proposals about the use of the names of atua Māori in translations. [ABSTRACT FROM AUTHOR]

Background: Disparities in cardiovascular outcomes between Māori and non-Māori persist despite technological advances in the treatment of cardiovascular disease and improved service provision. Little is known about how social determinants of health, such as income [in]security affect Māori men's access, treatment, and recovery from cardiovascular disease. This paper explores the contexts within which cardiovascular disease is experienced and healthcare becomes embedded. Methods: This study utilized a case-comparative narrative approach to document and make sense of the patient experiences of four male Māori patients who, in the previous 6 months, had come through cardiac investigation and treatment at Waikato Hospital, a large tertiary cardiac center in New Zealand. Participant accounts were elicited using a culturally patterned narrative approach to case development, informed by Kaupapa Māori Research practices. It involved three repeat 1–3-hour interviews recorded with participants (12 interviews); the first interviews took place 5–16 weeks after surgery/discharge. Results: Each of the four case studies firstly details a serious cardiac event(s) before describing the varying levels of financial worry they experienced. Major financial disruptions to their lives were at the forefront of the concerns of those facing financial insecurity—as opposed to their medical problems. Financial hardship within the context of an unresponsive welfare system impacted the access to care and access to funding contributed to psychological distress for several participants. Economic security and reciprocal relationships between employers and employees facilitated positive treatment experiences and recovery. Conclusion: Findings suggest that although multiple factors influence participant experiences and treatment outcomes, financial [in]security, and personal income is a key determinant. The heterogeneity in participant narratives suggests that although general inequities in health may exist for Māori as a population group, these inequities do not appear to be uniform. We postulate diverse mechanisms, by which financial insecurity may adversely affect outcomes from treatment and demonstrate financial security as a significant determinant in allowing patients to respond to and recover from cardiovascular disease more effectively. [ABSTRACT FROM AUTHOR]

Background: Health, illness, and the body are conceptualized within the cultural context of a society. The values and belief systems of a society, including media portrayals, shape how health and illness present. Traditionally, Western portrayals of eating disorders have been prioritized over and above Indigenous realities. This paper explores the lived experiences of Māori with eating disorders and their whānau (family/support system) to identify the enablers and barriers to accessing specialist services for eating disorders in New Zealand. Method: Kaupapa Māori research methodology was used to ensure the research supported Māori health advancement. Fifteen semi-structured interviews were completed with Māori participants including; those with an eating disorder diagnosis (anorexia nervosa, bulimia nervosa, and binge eating disorder), and/or their whānau. Structural, descriptive, and pattern coding was undertaken within the thematic analysis. Low's spatializing culture framework was used to interpret the findings. Results: Two overarching themes identified systemic and social barriers to accessing treatment for Māori with eating disorders. The first theme, was space, that described the material culture within eating disorder settings. This theme critiqued eating disorder services, including idiosyncratic use of assessment methods, inaccessible service locations, and the limited number of beds available in specialist mental health services. The second theme, place, referred to the meaning given to social interactions created within space. Participants critiqued the privileging of non-Māori experiences, and how this makes a place and space of exclusion for Māori and their whānau in eating disorder services in New Zealand. Other barriers included shame and stigma, while enablers included family support and self-advocacy. Conclusion: More education is needed for those working in the space of primary health settings about the diversity of those with eating disorders to enable them to look beyond the stereotype of what an eating disorder looks like, and to take seriously the concerns of whaiora and whānau who present with disordered eating concerns. There is also a need for thorough assessment and early referral for eating disorder treatment to ensure the benefits of early intervention are enabled for Māori. Attention given to these findings will ensure a place for Māori in specialist eating disorder services in New Zealand. Plain English summary: Eating disorders are at least as common in Māori (Indigenous people of New Zealand) when compared to their non-Māori counterparts, however, a recent study investigating specialist service use data identified lower-than-expected service use for Māori. This paper explores the lived experiences of Māori with eating disorders and their whānau (family/support network) to understand the barriers and enablers to accessing treatment. Participants in this study identified both systemic and social barriers to accessing treatment for eating disorders; Systemic barriers included the idiosyncratic use of assessment methods by health practitioners, and inaccessible service locations, including the number of available inpatient beds. While social barriers included the stereotype of what an eating disorder looks like, shame, stigma, and discrimination; support networks were described as both an enabler and barrier to accessing specialist treatment for eating disorders. The findings from this study suggest thorough assessment and early referrals are needed for Māori presenting with disordered eating concerns. Moreover, more education is needed for those working in primary healthcare settings about the diversity of eating disorders to ensure they move beyond the stereotype of what an eating disorder looks like. [ABSTRACT FROM AUTHOR]

Background: Māori have been found to experience marked health inequities compared to non-Māori, including for injury. Accessing healthcare services post-injury can improve outcomes; however, longer-term experiences of healthcare access for injured Māori are unknown. This paper reports on data from the longitudinal Prospective Outcomes of Injury Study – 10 year follow up (POIS-10) Māori study in Aotearoa/New Zealand (NZ), to qualitatively understand Māori experiences of accessing injury-related healthcare services long-term. Methods: Follow-up telephone interviews were conducted with 305 POIS-10 Māori participants, who were injured and recruited 12-years earlier, experiencing a range of injury types and severities. Free text responses about trouble accessing injury-related health services were thematically analysed. Results: Sixty-one participants (20%) reported trouble accessing injury-related health services and provided free text responses. Three related themes describing participants' experiences were connected by the overarching concept that participants were engaging with a system that was not operating in a way it was intended to work: 1) Competing responsibilities and commitments encapsulates practical barriers to accessing services, such as a lack of time and having to prioritise other responsibilities such as work or whānau (family); 2) Disrupted mana refers to the feelings of personal disempowerment through, for example, receiving limited support, care or information tailored to participants' circumstances and is a consequence of patients contending with the practical barriers to accessing services; and 3) Systemic abdication highlights systemic barriers including conflicting information regarding diagnoses and treatment plans, and healthcare provider distrust of participants. Conclusions: Twelve years post-injury, a considerable proportion of Māori reported experiencing barriers to accessing healthcare services. To restore a sense of manaakitanga and improve Māori access to healthcare, Māori-specific supports are required and systemic barriers must be addressed and removed. [ABSTRACT FROM AUTHOR]

This paper describes an example of Māori healing and psychiatry working together in an Indigenous mental health context in Aotearoa (New Zealand). Each author outlines their perspectives on the context and the partnership. The case of a Māori teenager with pseudo-seizures and voice-hearing is described to illustrate the partnership in action. [ABSTRACT FROM AUTHOR]

In the Māori world, people move backwards into the future. The past is on the horizon, we can see it, we know it. The future remains uncertain, we must sharpen our senses and proceed with caution. This article contends that a change of perspective is the most powerful tool to identify multiple ethical implications when conducting research in settings characterized by unfolding processes that weave together human interventions and non-human agency. Walking backwards and based on ethnographic fieldwork in Māori lands, scientific laboratories, research nurseries, and healthy and declining forest in the upper North Island of New Zealand, this paper reflects on the ethical issues that arise from meeting in the field with scientists, Indigenous experts, lethal microorganisms, and giant ancient trees, while also considering the evidence of past multispecies encounters and the uncertainty of future ones. Aware that most of the terrestrial biomass remains outside the field of vision of institutional review boards, this article argues for the adoption of a broader conception of ethics, not as a human construct associated with the production of knowledge, but rather as an essential component of all interdependencies that make life possible on Earth. [ABSTRACT FROM AUTHOR]

"Ko te pae tawhiti whāia kia tata, ko te pae tata whakamaua kia tina; seek to bring distant horizons closer and sustain and cherish those that have been arrived at." This whakatauāki or proverb, from Dr. Whakaari Te Rangitakuku Metekingi (LLD, CBE) of Whanganui and Ngāti Hauiti tribes reminds us that, while we must have a vision to aspire toward, we must also tend to the here and now, to the issues that are up front and close to home. It exhorts us to strengthen what has already been achieved and to find ways of creating benefits for others. This paper presents the collaborative response to COVID-19 by Iwi (tribes) within Te Ranga Tupua (TRT), a collective of Iwi from the South Taranaki/Whanganui/Rangitīkei/Ruapehu regions of Aotearoa New Zealand. The research employs a mixed methods design, based on a Kaupapa Māori approach. The quantitative section identifies the population served and quantum of support provided, while the qualitative data presents the processes and associated learnings from the perspective of those tasked with the response. TRT's response to the threat of COVID-19 is shown to have been grounded in Māori tikanga (values), whānau (family) based and holistic, taking into account the mental, emotional, social, cultural, and spiritual elements of safety and wellbeing rather than just the absence or presence of the virus. The extensive relationships and networks that existed between tribes represented in the TRT collective were key to the timely distribution of care and support to Iwi members, to appropriate and relevant information dissemination, and to the overall well-being of the people during the most difficult times of the COVID-19 response. [ABSTRACT FROM AUTHOR]

Background: Researching access to health services, and ways to improve equity, frequently requires researchers to recruit people facing social disadvantage. Recruitment can be challenging, and there is limited high quality evidence to guide researchers. This paper describes experiences of recruiting 1068 participants facing social disadvantage for a randomised controlled trial of prescription charges, and provides evidence on the advantages and disadvantages of recruitment methods. Methods: Those living in areas of higher social deprivation, taking medicines for diabetes, taking anti-psychotic medicines, or with COPD were eligible to participate in the study. Several strategies were trialled to meet recruitment targets. We initially attempted to recruit participants in person, and then switched to a phone-based system, eventually utilising a market research company to deal with incoming calls. We used a range of strategies to publicise the study, including pamphlets in pharmacies and medical centres, media (especially local newspapers) and social media. Results: Enrolling people on the phone was cheaper on average than recruiting in person, but as we refined our approach over time, the cost of the latter dropped significantly. In person recruitment had many advantages, such as enhancing our understanding of potential participants' concerns. Forty-nine percent of our participants are Māori, which we attribute to having Māori researchers on the team, recruiting in areas of high Māori population, team members' existing links with Māori health providers, and engaging and working with Māori providers. Conclusions: Recruiting people facing social disadvantage requires careful planning and flexible recruitment strategies. Support from organisations trusted by potential participants is essential. Registration: The Free Meds study is registered with the Australian and New Zealand Clinical Trials Registry (ACTRN12618001486213). [ABSTRACT FROM AUTHOR]

Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their genealogical ties and involvement in Maori culture attempt to find it elsewhere. For many of those that have lost contact with their cultural and ethnic links gangs have replaced families and community and provides individuals with a sense of belonging and safety. The aim of this article is to demonstrate the role of gangs in Maori ethnic and cultural identity development. This paper demonstrates the impact of gang environment on individual identity development and provides evidence that cultural engagement initiatives can enhance Maori identities, which in turn could increase psychological and socio-economic wellbeing. [ABSTRACT FROM AUTHOR]

This paper draws on Te Rangahau o Te Tuakiri Māori me Ngā Waiaro ā-Pūtea | The Māori Identity and Financial Attitudes Study (MIFAS). The MIFAS is a nationwide study that examines the relationship between Māori identity and economic attitudes and values. The MIFAS embeds the Multidimensional Model of Māori Identity and Cultural Engagement (MMM-ICE), which assesses Māori identity in relation to eight domains. We report data regarding three aspects of economic activity: risking iwi (tribal) assets for profit; individualism at work; and preferences for workplaces that promote Māori culture and identity. We find Māori who are more strongly oriented towards a traditional Māori belief system are less likely to be individualistic at work, more likely to prefer workplaces that respect Māori development and less likely to support commercialising iwi assets. We also find marked heterogeneity and suggest 'Māori success as Māori' may not solely reflect 'traditional' Māori values. [ABSTRACT FROM AUTHOR]

Colonisation has deeply harmed Maori communities, seriously and consistently undermining their vitality, aspirations and potentials, particularly since the 1860s, at inestimable cost to the entire nation. The British arrival in Aotearoa commenced a relationship between two very different peoples that has profoundly influenced their distinct and collective fortunes ever since. Despite manifest breaches of te Tiriti o Waitangi, this relationship has centred settler interests ensuring that Maori sovereignty has been displaced in favour of colonial hegemony, entrenching longstanding, preventable inequities in health and other important domains of social life. In this paper we trace some broad indicators of relational health and wellbeing in Aotearoa and consider how Maori thinking about whenua, health and wellbeing might lead healing opportunities for people and whenua. We outline ways in which a unified, dynamic, relational Maori concept based on whenua as the determinant of health could contribute. We believe this could expand, strengthen and revitalise prevention, protection and promotion approaches, to counter the injustices of colonisation, contribute toward health equity and move toward just, sustainable shared futures for the benefit of all New Zealanders. [ABSTRACT FROM AUTHOR]

This special issue of New Zealand Journal of Crop & Horticultural Science includes papers describing some current research activities in mānuka. The research projects were planned and undertaken with various degree of Māori involvement. Here we give a perspective as three of the senior authors, and discuss science at the intersection of Māori and Pākehā cultures, focusing on mānuka. The underlying conclusion is that the processes for accessing plant material, engaging with Māori on the use of this material in science, and the ownership and dissemination of resulting data, have not often been appropriate and there should be a greater degree of inclusion of Māori in research involving taonga species. There is increasing recognition amongst non-Māori scientists within the Aotearoa New Zealand science community that research involving taonga species must follow the country's founding document, the Treaty of Waitangi, and be led by Māori cultural values, concepts and practices. On this basis future research involving taonga species should include co-design and co-management of research projects, analysis of the risks and benefits, and prior discussion and agreement on the use and implications of any new knowledge generated. [ABSTRACT FROM AUTHOR]

This special issue reviews the state of biodiversity conservation in New Zealand, following the establishment of the Department of Conservation (DOC) in 1987. Here we summarise events that led to the formation of DOC, and the unprecedented series of changes in how biodiversity conservation has been viewed and conducted. Subsequent papers in this issue outline the successes, failures and key technological shifts in biodiversity conservation in New Zealand in the past 30 years; how visionary people and institutions have instigated conservation at landscape scales and in urban areas; the growing roles of Māori and non-Māori communities; and audacious new goals that reflect continuing attitudinal changes to the conservation of native biodiversity alongside the global and local implications of climate change. [ABSTRACT FROM AUTHOR]

Colonisation has deeply harmed Maori communities, seriously and consistently undermining their vitality, aspirations and potentials, particularly since the 1860s, at inestimable cost to the entire nation. The British arrival in Aotearoa commenced a relationship between two very different peoples that has profoundly influenced their distinct and collective fortunes ever since. Despite manifest breaches of te Tiriti o Waitangi, this relationship has centred settler interests ensuring that Maori sovereignty has been displaced in favour of colonial hegemony, entrenching longstanding, preventable inequities in health and other important domains of social life. In this paper we trace some broad indicators of relational health and wellbeing in Aotearoa and consider how Maori thinking about whenua, health and wellbeing might lead healing opportunities for people and whenua. We outline ways in which a unified, dynamic, relational Maori concept based on whenua as the determinant of health could contribute. We believe this could expand, strengthen and revitalise prevention, protection and promotion approaches, to counter the injustices of colonisation, contribute toward health equity and move toward just, sustainable shared futures for the benefit of all New Zealanders. [ABSTRACT FROM AUTHOR]

This paper draws on Te Rangahau o Te Tuakiri Māori me Ngā Waiaro ā-Pūtea | The Māori Identity and Financial Attitudes Study (MIFAS). The MIFAS is a nationwide study that examines the relationship between Māori identity and economic attitudes and values. The MIFAS embeds the Multidimensional Model of Māori Identity and Cultural Engagement (MMM-ICE), which assesses Māori identity in relation to eight domains. We report data regarding three aspects of economic activity: risking iwi (tribal) assets for profit; individualism at work; and preferences for workplaces that promote Māori culture and identity. We find Māori who are more strongly oriented towards a traditional Māori belief system are less likely to be individualistic at work, more likely to prefer workplaces that respect Māori development and less likely to support commercialising iwi assets. We also find marked heterogeneity and suggest 'Māori success as Māori' may not solely reflect 'traditional' Māori values. [ABSTRACT FROM AUTHOR]

The Māori of Aotearoa New Zealand are a case-study of the negative impacts of colonization on the health of precursor peoples, such as indigenous peoples in Australia, the Americas, and northern Eurasia. But, colonization has such effects regardless of whether colonized peoples eventually become "independent," or are swamped demographically and politically by a settler population. Indigenous peoples still suffer "internal colonialism" after their country becomes independent (from the United Kingdom for Aotearoa), even in social democracies, simply because majorities, through benign neglect or paternalism, often fail to meet the particular needs of indigenous citizens. Incidentally, "independent" ex-colonies do not escape post-colonialism, because they are subject to interventions by powerful international and bi-lateral agencies, such as structural adjustment policies imposed by the World Bank. This paper uses the epidemiological transition framework, but questions its application to colonized peoples, who often, contrary to the paradigm's deterministic principle of progress, may suffer "regression" as their very survival is threatened by newly introduced diseases to which they have no immunity. Some, not Māori, even go through demographic collapses." The eventual Māori transition did follow the conventional framework, but in its "delayed" form. Finally the paper shifts from theoretical dimensions into praxis: health services. It identifies stages in the evolution of these as they affect indigenous people. This is a more detailed overview than the conventional view: a shift from social determinants of health change to the impacts of public health interventions, and from the domination of communicable diseases to non-communicable. [ABSTRACT FROM AUTHOR]

The prevalence of widespread, human-caused ecological degradation suggests that fundamental change is needed in how societies interact with the environment. In this paper we argue that durable models of environmental relationships already exist in approaches of place-based peoples, whose values connect people to their environments, provide guidance on appropriate behaviors, and structure sustained people-place relationships. To illustrate, we identify and discuss concordant values of indigenous peoples at opposite ends of the Pacific Ocean: the Māori of Aotearoa (New Zealand), and First Nations of the West Coast of Canada. We find that values of relatedness to, respect of, and reciprocity with other species and places correspond with sustained long-term relationships between people and places, and illustrate with examples from both regions. We propose that by integrating a values-led foundation into management broadly, values-led management could enable similar sustained relationships in places where they have been recently disrupted or where they are altogether lacking. We characterize values-led management as being founded on values that underpin stewardship-like relationships between people and place and that in turn guide related objectives, policies, and practices. We examine two contemporary values-led management plans that follow this structure, and provide additional examples of emergent values-led approaches elsewhere. From these we compile a set of questions that might guide the conception of place-based values-led management in decolonizing contexts, in contexts where people have a desire for place-based approaches but have not yet distilled foundational values for guidance, or in contexts where people have a united set of values but have not yet translated them into specific management approaches. We conclude by discussing both the challenges and learning opportunities that the resumption, or commencement, of values-led management might entail. [ABSTRACT FROM AUTHOR]

The most recent Intergovernmental Panel on Climate Change reports conclude that for Australasia, without adaptation, further changes in climate, atmospheric CO2, sea-level rise and ocean acidity are projected to have substantial impacts on climate sensitive systems, sectors and populations. In the context of varying geographical, social, cultural and policy contexts, this paper reviews research contributions and activities concerning coastal adaptation to climate change in Aotearoa-New Zealand. It reflects on the insights derived from this emerging pool of scholarship and considers what lessons have been learned to help us address the future challenges of adaptation to climate change on our coasts and estuaries. In particular, future progress will require strong understanding of natural coastal systems, clearer national direction and guidance in balance with regional flexibility, and collaborative processes to help communities understand, implement and evaluate adaptation pathways for a sustainable and resilient future. [ABSTRACT FROM AUTHOR]

Protecting valued attributes of a river’s socio-ecological system demands a more holistic approach to freshwater management. Effective communication is critical to convey the breadth of values and the state of water systems to decision-makers if they are to make meaningful decisions. Worldwide, environmental report cards are being used to define and measure progress towards environmental sustainability and promoted as an effective communication and engagement tool to galvanise commitment and action. This paper discusses the value of environmental report cards and contends that they can be a valuable integrative tool to support restoration strategies, as well as a way of conveying monitoring results to increase understanding about the health and well-being of catchments. We present two case studies from the Waikato and Waitaki River in New Zealand where report cards based on eco-cultural frameworks have been developed that explicitly link indicators that assess the state or condition of the catchment with the vision and goals articulated by iwi/hapū. [ABSTRACT FROM AUTHOR]

This paper questions notions of individualism underpinning technocratic approaches to education that marginalise indigenous and migrant peoples' knowledges in tertiary education. Focusing on New Zealand ( Aotearoa) with its colonial and immigrant history, its Māori and Pacific Islander citizens, the authors ask whether education, as its process is being communicated there, leaves indigenous and migrant people vulnerable and marginalised in the dominant, English-speaking, New Zealand European ( Pākehā) mainstream society. The question is whether education refers to capacity-building and strengthening the potential of marginalised students' language and culture; or whether it is only geared towards sustaining English-language ascendancy and technical virtuosity. Taking on board the cultural heritage of Pacific Islanders ( Pasifika) resident in New Zealand, a new teacher training diploma was introduced by the Auckland University of Technology in 2004. Both authors are involved in the panel meetings ( Fono) where the papers presented during the diploma course are evaluated. [ABSTRACT FROM AUTHOR]

Background: Indigenous peoples often find it difficult to access appropriate mainstream primary health care services. Securing access to primary health care services requires more than just services that are situated within easy reach. Ensuring the accessibility of health care for Indigenous peoples who are often faced with a vast array of additional barriers including experiences of discrimination and racism, can be complex. This framework synthesis aimed to identify issues that hindered Indigenous peoples from accessing primary health care and then explore how, if at all, these were addressed by Indigenous health care services. Methods: To be included in this framework synthesis papers must have presented findings focused on access to (factors relating to Indigenous peoples, their families and their communities) or accessibility of Indigenous primary health care services. Findings were imported into NVivo and a framework analysis undertaken whereby findings were coded to and then thematically analysed using Levesque and colleague's accessibility framework. Results: Issues relating to the cultural and social determinants of health such as unemployment and low levels of education influenced whether Indigenous patients, their families and communities were able to access health care. Indigenous health care services addressed these issues in a number of ways including the provision of transport to and from appointments, a reduction in health care costs for people on low incomes and close consultation with, if not the direct involvement of, community members in identifying and then addressing health care needs. Conclusions: Indigenous health care services appear to be best placed to overcome both the social and cultural determinants of health which hamper Indigenous peoples from accessing health care. Findings of this synthesis also suggest that Levesque and colleague's accessibility framework should be broadened to include factors related to the health care system such as funding. [ABSTRACT FROM AUTHOR]

All peoples develop their own academic traditions: philosophies grounded in their experiences over successive generations, and theories for growing knowledge and wisdom. Mātauranga Māori (mātauranga) is the Indigenous knowledge system of these lands. It is dynamic, innovative and generative. The mātauranga continuum is the knowledge accumulated through this system. Government policies and systems have marginalised mātauranga and prioritised Western science, and the past 100 years have seen a slowing in the expansion of the mātauranga continuum. Unless the survival of mātauranga is prioritised, it will cease to flourish. Māori have discussed and written extensively about the ongoing impact of colonisation on mātauranga and tikanga Māori. This paper builds on those discussions, arguing for tino rangatiratanga, including Māori ownership of mātauranga, fulfilment of the government's obligations to Māori, and the reinstitution of mātauranga as a primary knowledge system in Aotearoa. It explains why mātauranga revitalisation is important and outlines some of the steps towards this goal. We are calling for Western academics to support mātauranga revitalisation, with the vision of two functional knowledge systems operating that are unique to New Zealand. [ABSTRACT FROM AUTHOR]

Background A critical first step toward incorporating equity into cost-effectiveness analyses is to appropriately model interventions by population subgroups. In this paper we use a standardized treatment intervention to examine the impact of using ethnic-specific (Māori and non-Māori) data in cost-utility analyses for three cancers. Methods We estimate gains in health-adjusted life years (HALYs) for a simple intervention (20% reduction in excess cancer mortality) for lung, female breast, and colon cancers, using Markov modeling. Base models include ethnic-specific cancer incidence with other parameters either turned off or set to non-Māori levels for both groups. Subsequent models add ethnic-specific cancer survival, morbidity, and life expectancy. Costs include intervention and downstream health system costs. Results For the three cancers, including existing inequalities in background parameters (population mortality and comorbidities) for Māori attributes less value to a year of life saved compared to non-Māori and lowers the relative health gains for Māori. In contrast, ethnic inequalities in cancer parameters have less predictable effects. Despite Māori having higher excess mortality from all three cancers, modeled health gains for Māori were less from the lung cancer intervention than for non-Māori but higher for the breast and colon interventions. Conclusions Cost-effectiveness modeling is a useful tool in the prioritization of health services. But there are important (and sometimes counterintuitive) implications of including ethnic-specific background and disease parameters. In order to avoid perpetuating existing ethnic inequalities in health, such analyses should be undertaken with care. [ABSTRACT FROM AUTHOR]

This paper describes how library and information science education in New Zealand has evolved to include Māori cultural components into the content of the curriculum. It considers the influence that the wider library and information profession, including the professional associations, LIANZA and Te Rōpū Whakahau, have had on these developments. The inclusion of ‘indigenous knowledge paradigms’ within the profession registration programme is described as is its effect on library and information education and the continuing professional development of library and information professionals in New Zealand. [ABSTRACT FROM PUBLISHER]

This paper is concerned with prehistoric changes in the scale of settlement, social organisation and chieftainship in northern New Zealand. It suggests an excavation strategy for pā, describes examples of sites at a communal level and carries insights from wetland archaeology into the study of wider social landscapes. Increasing stress within landscapes is implicit in episodes of pā building, which occurred at different times in different places. Large strategic pā were built for regional defence and there is a suggestion of continuity into early history. A wider scale of organisation and leadership is implied for such times. [ABSTRACT FROM AUTHOR]

Background: Māori, the indigenous population of New Zealand, experience numerous and consistent health disparities when compared to non-Māori. Injury is no exception, yet there is a paucity of published literature that examines outcomes following a wide variety of injury types and severities for this population. This paper aims to identify pre-injury and injury-related predictors of life satisfaction three months after injury for a group of injured Māori. Methods: The Māori sample (n = 566) were all participants in the Prospective Outcomes of Injury Study (POIS). POIS is a longitudinal study of 2856 injured New Zealanders aged 18-64 years who were on an injury entitlement claims' register with New Zealand's no-fault compensation insurer. The well-known Te Whare Tapa Whā model of overall health and well-being was used to help inform the selection of post-injury life satisfaction predictor variables. Multivariable analyses were used to examine the relationships between potential predictors and life satisfaction. Results: Of the 566 Māori participants, post-injury life satisfaction data was available for 563 (99%) participants. Of these, 71% reported satisfaction with life three months after injury (compared to 93% pre-injury). Those with a higher injury severity score, not satisfied with pre-injury social relationships or poor self-efficacy pre-injury were less likely to be satisfied with life three months after injury. Conclusions: The large majority of Māori participants reported being satisfied with life three months after injury; however, nearly a third did not. This suggests that further research investigating outcomes after injury for Māori, and predictors of these, is necessary. Results show that healthcare providers could perhaps put greater effort into working alongside injured Māori who have more severe injuries, report poor self-efficacy and were not satisfied with their pre-injury social relationships to ensure increased likelihood of satisfaction with life soon after injury. [ABSTRACT FROM AUTHOR]

Background: The prevalence of asthma for Indigenous New Zealand Māori is amongst the highest in the world. Recent evidence shows ethnic differences in asthma symptom prevalence in New Zealand have widened, with asthma symptoms and hospitalisation rates consistently higher for Māori across all age-groups, especially children and adolescents. This paper: outlines our qualitative, longitudinal research exploring the practical issues Māori children and their families face trying to achieve optimum asthma outcomes; details the research methods used within this study; and discusses the process evaluation findings of the features that made this approach successful in engaging and retaining participants in the study. Methods: Thirty-two Māori families were recruited using a Kaupapa Māori (Māori way) Research approach. Each participated in a series of four in-depth interviews that were carried out at seasonal intervals over the course of one year. Families also took part in an interviewer-administered questionnaire and participated in a Photovoice exercise. All interviews were digitally recorded, transcribed verbatim and independently coded by two researchers. The research team then conducted the analysis and theme development. The questionnaires were analysed separately, with explanations for findings explored within the qualitative data. Results: The methodology produced a 100 percent retention rate of the participating families over the course of the follow-up. This was attributed to the research collaboration, the respectful research relationships established with families, and the families' judgement that the methods used enabled them to tell their stories. The acceptability of the methodology will add to the validity and trustworthiness of the findings. Conclusion: Given the extent and persistence of ethnic disparities in childhood asthma management, it is imperative that an indigenous approach be taken to understanding the core issues facing Māori families. By conducting community-partnership research underpinned by an indigenous methodology, and employing a range of appropriate methods, we have successfully recruited and retained a cohort of Māori families with experiences of childhood asthma. We aim to make their voices heard in order to develop a series of culturally relevant interventions aimed at remediating these disparities. [ABSTRACT FROM AUTHOR]

Despite career satisfaction models being well established, little is understood about the career satisfaction of indigenous employees. Using a sample of 172 Maori employees, the indigenous people of New Zealand, we tested a career satisfaction model with a cultural wellbeing factor over and above established factors of human capital, sociodemographic, individual differences and organizational sponsorship. This new measure workplace cultural wellbeing was found to significantly relate to career satisfaction, accounting for twenty-three percent of the variance over and above the established factors which highlights its importance for indigenous workers. Furthermore, due to collectivistic orientations amongst Maori, collectivism was tested as a potential moderator and found to significantly interact with workplace cultural wellbeing, showing that Maori respondents reported the greatest career satisfaction when workplace cultural wellbeing was high, irrespective of collectivism orientation. This paper offers an extended model for exploring career satisfaction of indigenous workers. [ABSTRACT FROM AUTHOR]

Biosolids management has been largely overlooked as an issue for environmental co-management, collaborative learning and public participation. This paper summarises four research projects on facilitating community involvement in biosolids management in New Zealand. The authors situate these studies both in relation to the New Zealand institutional and policy context for the management of biosolids and in relation to the themes of public participation and social learning in the literature on community involvement in environmental management. From the studies it can be concluded that: the incorporation of the knowledge and views of Māori is important from both public-participation and social-learning perspectives; both public-participation and social-learning approaches must consider the role of issue-definition in relation to willingness to participate; democratic accountability remains a challenge for both approaches; and locating biosolids management within an integrated water-and-wastewater or sustainable waste-management strategy may facilitate wider community participation as well as better-coordinated decision-making. [Copyright &y& Elsevier]

Did the first East Polynesian settlers of New Zealand, as opposed to discoverers, maintain even a short period of contact with their tropical homeland after arrival? While there is currently no evidence to suggest that contact was maintained the possibility has remained open. Recent revivals of Polynesian ocean voyaging and waka ama paddling in New Zealand have given rise to a general belief that that Māori, like their kin in tropical Polynesia, never lost the arts of long-distance ocean voyaging. This paper, however, argues a contrary position and suggests that our isolation, size, abundance of resources, along with recent revisions to the date of initial settlement in New Zealand, further diminishes the possibility of contact with the tropical Polynesian homelands in the prehistoric past. [ABSTRACT FROM AUTHOR]

Indigenous cultures and knowledge systems have been virtually ignored by Ecological Economics theory and practice, in spite of the increasing willingness of indigenous peoples to engage in the holistic and integrative research that ecological economists aspire to. This paper draws on the involvement of ecological economists in cross-cultural research in New Zealand, to distill insights on how ecological economists can usefully and legitimately engage with indigenous peoples in environmental research. The main bodies of western ecological knowledge are reviewed and compared with indigenous knowledge, illuminating the main similarities, differences and challenges. This leads into a broader analysis of how these different ‘knowledge systems’ can be mobilised to provide cross-cultural environmental research of practical use to indigenous peoples. Accordingly, principles, characteristics, and structures of applied cross-cultural environmental research are discussed, not as a prescriptive template but as suggestions for future researchers. We conclude that Ecological Economics is well placed to embrace the perspectives and frameworks of indigenous and western knowledge systems. We strongly assert, however, that methodological pluralism needs to be practiced, not just preached. Ecological economists need to resist ‘knowledge imperialism’ and even ‘knowledge integration’ (except where appropriate), which has sometimes been the case in the recent Ecological Economics literature. [Copyright &y& Elsevier]

This paper explores the use of drama as an interdisciplinary methodology to understand the construction of a positive racial-ethnic identity in response to the criticisms and concerns of Multiculturalism as a practice. It draws on a recent study where the focus was on the stories of children who represented a hegemonic white population in one primary classroom in New Zealand. [ABSTRACT FROM AUTHOR]

Whanganui National Park is one of New Zealand's leading tourist attractions. Tieke Kāinga (Tieke settlement) is a Department of Conservation camp site in the middle reaches of the river that was occupied in the mid-1990s by members of Tamahaki an indigenous group who claim that the land was taken from them illegally. Although a modus vivendi currently exists whereby the Department and Maori group co manage the site, Tamahaki's struggle for exclusive ownership of it continues. Part of the strategy they adopted to solidify their claim involves welcoming tourists and government officials to Tieke Kāinga in a manner that accords with Maori tradition. Such welcomes establish dramatically that Tamahaki own Tieke and that the guests formally acknowledge by their participation in the performance that they are visitors. This paper questions the authenticity of the welcomes performed there and concludes that they are real for good reason. Authentic Maori welcomes solidify Tamahaki's occupation of Tieke and broadcast the morality of their claim to the site. [ABSTRACT FROM AUTHOR]

This paper explores the use of drama as an interdisciplinary methodology to understand the construction of a positive racial-ethnic identity in response to the criticisms and concerns of Multiculturalism as a practice. It draws on a recent study where the focus was on the stories of children who represented a hegemonic white population in one primary classroom in New Zealand. [ABSTRACT FROM AUTHOR]

Born of community and political action, Teilifis na Gaeilge (TG4) began in 1996, and Whakaata Māori/ Māori Television Service (MTS) in 2004. Despite obvious differences between the two broadcasting environments, both stations attempt to reclaim a national (but minority) language (Ó Ruairc 1996; Moring 2007) and compete with other broadcasters (Horrocks and Perry 2004) to attract an audience (Smith and Abel 2008) by an appeal to identity (Cormack 2000; 2007; Delap 2007). This paper investigates idents from TG4 and MTS. What image or brand have the language and culture in these mini-advertisements? Thornley's (2004) discussion of "transculturation" is useful in examining the often inventive approach taken to elements of the dominant culture. Indeed, the motto 'Súil eile' [another perspective] is the criterion for many TG4 projects, and there is a clear awareness of multiple audiences in the MTS logline, 'mā mātou, mā rātou, mā koutou, mā tātou' [just for us, for them, for all of you, for all of us]. In the symbiotic relationship between a minority station and other larger stations in terms of the depiction/creation of local and national identity, language is used as another marketing tool. TG4 and MTS idents respond to and celebrate current sociolinguistic changes (Romaine 2006; Ó Tuathaigh 2008), making them visible. [ABSTRACT FROM AUTHOR]

For hundreds of years, indigenous peoples have struggled to resist the imposition of Western, colonialist views of sexuality. Today, this tension continues as religious bodies attempt to impose a form of sexuality and sexual expression that derives from narrow fundamental interpretations of religious scripture. For the Maori, the indigenous people of New Zealand, the struggle to resist this imposition has a long history, which continues today. This paper draws on historical accounts including oral histories, depictions of Maori sexuality that reside in art forms such as carvings and archival material in order to describe Maori sexuality as it was lived and experienced in pre-European times. More recent information from the Maori Sexuality Project is used to inform these historical records. Together, these historical and contemporary sources provide a view of Maori sexuality that contrasts strongly with the view espoused by some Christian churches. Our understanding of Maori sexuality indicates that Maori were traditionally accepting of sexual diversity and difference and sought to embrace these elements of sexuality rather than to exclude them. The implications of these findings for the sexual rights and health of indigenous peoples, as well as for the ongoing development of Maori communities, is discussed. [ABSTRACT FROM AUTHOR]

The primary aim of this paper is to deconstruct one of the dominant discourses surrounding M&asline;ori men--a discourse that was constructed to limit, homogenize, and reproduce an acceptable and imagined M&asline;ori masculinity, and one that has also gained hegemonic consent from many t&asline;ne. I use a genealogical approach to outline the historical underpinnings of the image of the M&asline;ori man as naturally physical, and the mechanisms, including the confiscation of land and a racist state education system, that served to propound and perpetuate this construction. The contemporary portrayal of the natural M&asline;ori sportsman has evolved from these historical roots in what has become a largely subconscious but no less insidious pattern of subjugation through positively framed sporting images. [ABSTRACT FROM AUTHOR]

During the last twenty years Māori have endeavoured to re-establish control over their material culture and spiritual relationship to the landscape working through new associations with local bodies, museums and researchers. One of their concerns is with cultural wetlands. Wetlands contain Māori, archaeological and ecological values. Despite this, current legislation offers little or no protection for these fragile ecosystems or for the spiritual concerns of Māori. The previously extensive wetlands of Taranaki have been partly drained to produce farmland, and many waterlogged wooden artefacts have been recovered. On-going drainage continues to place these sites at risk. This paper outlines our efforts to strengthen the relationship between Ngāti Mutunga of north Taranaki and their wetlands through a research programme in which Ngāti Mutunga play an active role. Our joint venture has required effort and understanding from both parties, and the research programme's aims and procedures have been altered to accommodate Māori concerns. [ABSTRACT FROM AUTHOR]