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In every profession, there comes a time when it is important to stop and evaluate the progress that has been made and to determine the changes that will be necessary to engage in new times and to meet new demands. The profession of tertiary education is no exception. In a period of rapid change many solutions are offered about what it takes to sustain effort in order to achieve success. Some of these solutions--for the acquisition of quality in education--insist on precision, rigour, consistency, and replicability. This paper purports that such qualities are of high value, yet appear incomplete if certain sociocultural elements are not taken into account. It is argued that we might better unravel our perceptions, attitudes, and beliefs about education, when we draw from the historical and social contexts that have affected our worldview. These historical and social contexts might well be the tools that help to shape the values of learning, referred to in this paper as "becoming educultural".

This paper investigates intercultural communication and its significance to higher education. The paper briefly discusses culture, subculture and the meeting of cultures. It also provides a brief survey of developments in intercultural communication research. With reference to New Zealand, the paper further points to some limitations of intercultural communication theories, but meanwhile acknowledges the significance of these theories to higher education. The author argues that adopting interculturalism based on the principles of equality and respect at the national and institutional levels is more crucial than merely mastering some intercultural competencies or applying some intercultural communication models outlined in intercultural communication theories. (Contains 1 table and 1 note.)

Aims and objectives: This review aimed to demonstrate the self‐care behaviours of first‐generation Chinese immigrants with cardiovascular disease in western countries and identify related cultural factors. Background: Self‐care is the cornerstone to mitigate disease symptoms and maintain health status. Chinese immigrants to western countries, operating within a cross‐cultural context, may find self‐care to manage their cardiovascular disease challenging. Design: An integrative review was conducted. Methods: Seven databases were searched Scopus, ProQuest Health & Medicine, Medline (Ovid), Embase (Ovid), AMED (Ovid), PsycINFO and CINAHL, with output limited to peer‐reviewed studies published from 2000 to 2020 in English or Chinese. Initially, 2037 papers were screened. Six papers were retained and critiqued using the Joanna Briggs Institute critical appraisal tools. Deductive and inductive approaches were utilised to analyse the findings. The PRISMA 2020 checklist informed review reportage. Result: In general, Chinese immigrants with cardiovascular disease took an active role in management of their cardiovascular disease, including through diet and activity adaptation and adherence to western medication. Families also played a significant role in disease decision‐making and management. However, language and cultural barriers impeded their access to health information and resources in host countries. Relevance to clinical practice: Understanding self‐care behaviours and associated cultural factors among Chinese immigrants with cardiovascular disease is important to improve nurses' culturally sensitive practices and provide tailored health education interventions to promote self‐care behaviours among immigrant populations. The scarcity of literature on self‐care behaviours among Chinese first‐generation immigrants with cardiovascular disease indicates the need for further research in this area. Development of culturally and linguistically sensitive health resources and education programs is urgently needed. [ABSTRACT FROM AUTHOR]

In global terms, the position of women in New Zealand society is relatively strong and at one stage in the early 2000s many senior roles were occupied by women. Equality of opportunity for women in leadership in science and the community has been a focus of attention in New Zealand in government, education, and the sciences for at least two generations. A number of successful women are identified and attention is drawn to some current issues, including their important influence as national role models. I reflect on some of the key influences including family expectation and the underlying culture which remain a challenge for women.

Accessible Summary: What is known on the subject?: Seclusion is a harmful and traumatising intervention for people accessing mental health services.People who are subject to seclusion in inpatient mental health services often first experience this within the first 24 h following admission.There is limited research examining how recent contact with services impacts the likelihood of seclusion when people are admitted to inpatient services. What the paper adds to existing knowledge?: Males, Māori and Pasifika experience higher rates of seclusion within the first 24 h following inpatient admission.People perceived by clinicians as overactive, aggressive, disruptive or agitated are seven times more likely to be secluded within the first 24 h.People referred from police or justice services are three times more likely to be secluded within the first 24 h.People who had frequent contact with community mental health services prior to inpatient admission were less likely to be secluded. What are the implications for practice?: The first 24 h of inpatient admission is a critical focus for eliminating the use of seclusion. Initial interactions with people recently admitted should focus on nurturing relationships and reducing distress.Mental health staff should consider the person's cultural needs, referral pathway, recent service contact and baseline ratings on the Health of the Nation Outcomes Scales (HoNOS) when working proactively to prevent the use of seclusion in the first 24 h following admission.Strengthening the focus on nurturing relationships, cultural understanding and non‐coercive de‐escalation approaches requires leadership support and strategic workforce development. Introduction: People who experience seclusion in inpatient mental health services often do so within the first 24 h following admission. There is limited research examining the potential contributing factors, particularly recent contact with services. Aim/Question: To identify factors associated with seclusion within the first 24 h following admission into acute inpatient mental health services. Method: A retrospective analysis was undertaken using routinely collected data from Aotearoa New Zealand mental health services. Results: A higher likelihood of seclusion within the first 24 h following admission was associated with: males, Māori, Pasifika, referrals from police/justice services, inpatient transfers, recent contact with crisis assessment teams and clinician perceptions of aggression, problematic substance use, cognitive problems and hallucinations or delusions. Recent contact with community mental health services was associated with a lower likelihood. Discussion: People's cultural needs, referral pathway, recent service contact and HoNOS scores should be considered when working to prevent the use of seclusion in the first 24 h following admission. Implications for Practice: The first 24 h following inpatient admission is a critical period for preventing the use of seclusion. Nurturing relationships, cultural understanding and use of non‐coercive de‐escalation approaches can support better outcomes for people recently admitted. [ABSTRACT FROM AUTHOR]

This paper draws on a study that examined the experiences of four high-achieving Pasifika physiotherapy degree level students to identify factors contributing to their success. As peer students, they identified five approaches that assisted them to become high achievers within the tertiary environment. This paper refers specifically to these approaches as peer-based Pasifika pedagogies (PbPP) and broadly as culturally responsive practices. The aim of this paper is to examine how Pasifika pedagogies, such as PbPP provide culturally responsive practices that can address the 'culture of silence' while promoting the vā relationality, the cultural nuances and norms of their worldview as well as aligning it with modern pedagogies or tools to enhance success among Pasifika students in the New Zealand tertiary education context. [ABSTRACT FROM AUTHOR]

Classics may be considered by some New Zealanders to be a product of 'high culture', but it is relevant along with the rest of the Humanities to the contemporary world and part of the mix that makes up the cultural scene and educational practice of New Zealand Aotearoa. Classics has made contributions to New Zealand Aotearoa society in a number of cultural areas and has a role to play in an increasingly multicultural environment. [ABSTRACT FROM AUTHOR]

Risk identification has been at the heart of media coverage of the COVID-19 pandemic. Less consideration has been paid to the way that the media itself has (re)produced these risk categories, and how this has changed over the course of the pandemic. The aim of this article is to understand how risk has been constructed in the Aotearoa, New Zealand news media over the course of the COVID-19 pandemic. This paper reports findings from a longitudinal media analysis of mainstream news media articles (n = 388) published in the first week of March 2020, March 2021 and March 2022. Underpinned by a socio-cultural theoretical understanding of risk, we conducted a reflexive thematic analysis of the 22 most relevant articles from a week of coverage during each month of March. Our analysis identified three key themes by which we characterise the discussions of risk as these developed from 2020 to 2022: (1) Subjects of risk; (2) Spaces of risk; and (3) The nation facing risk. We conclude that the dominant frame surrounding risk was one of mutual risk and solidarity. We suggest future policies around pandemic risk mitigation must attend to both the range of competing risks as well as the different epistemologies (including scientific and indigenous worldviews) informing risk. We suggest that researchers, policy makers and reporters involve the voices of those 'at risk' into their publications. This analysis shows the value of taking a sociocultural analysis of risk as it is framed within a particular national-cultural context. [ABSTRACT FROM AUTHOR]

The Muslim community is a vibrant part of New Zealand society. As this community grows, researchers will need to strengthen engagement and collaboration to tailor the delivery of services. Given the paucity of the literature, this conceptual paper drawing on a study on health and Ramadan presents an exemplar for doing research with Muslim communities. This paper proposes several key elements (i) the importance of relationships, (ii) engagement with imams (mosque leaders), (iii) cultural and religious safety, (iv) a gendered approach and (v) utilizing religious festivals. These findings will be of interest to policy makers, practitioners and scholars wishing to engage with this community. [ABSTRACT FROM AUTHOR]

This paper discusses changes taking place in the delivery of work-integrated learning (WIL) in a Faculty of Māori and Indigenous Development in Auckland, New Zealand. WIL in the faculty utilized a model adopted from a business school which did not recognize key aspects of the students' lives and expectations, in particular the strong connection that Māori students can have with their communities. Over time the nature of the WIL experience is moving to a model based on Māori values. Indigenous models must be relevant to and driven by a community's underlying values, as many students feel primary responsibility to their community, and second to the academy. This paper is part of an ongoing reflection on how WIL placements in Te Ara Poutama at Auckland University of Technology can fulfil wide-ranging expectations of students and their communities and help develop a coherent Indigenous framework for WIL. [ABSTRACT FROM AUTHOR]

Cultural safety is increasingly recognised as imperative to delivering accessible and acceptable healthcare for First Nations Peoples within Australia and in similar colonised countries. A literature review undertaken to inform the inaugural Caring for Australians with Renal Insufficiency (CARI) guidelines for clinically and culturally safe kidney care for Aboriginal and Torres Strait Islander peoples revealed a timeline of the emergence of culturally safe kidney care in Australia. Thirty years ago, kidney care literature was purely biomedically focused, with culture, family and community viewed as potential barriers to patient 'compliance' with treatment. The importance of culturally informed care was increasingly recognised in the mid‐1990s, with cultural safety within kidney care specifically cited from 2014 onwards. The emergence timeline is discussed in this paper in relation to the five principles of cultural safety developed by Māori nurse Irihapeti Ramsden in Aotearoa/New Zealand. These principles are critical reflection, communication, minimising power differences, decolonisation and ensuring one does not demean or disempower. For the kidney care workforce, culturally safe care requires ongoing critical reflection, deep active listening skills, decolonising approaches and the eradication of institutional racism. Cultural safety is the key to truly working in partnership, increasing Indigenous Governance, respectful collaboration and redesigning kidney care. [ABSTRACT FROM AUTHOR]

In March 2020, New Zealand went into a level 4 lockdown to contain the spread of Covid-19. Overnight, workplace operations shifted into the home, requiring employees to rapidly upskill and use online collaboration platforms to maintain ‘business-as-usual’. However, the home was not an empty space, rather it reflected specific cultural and gender activities and norms. A phenomenological research study conducted in 2020 examined the working from home experiences of 21 women from different cultural backgrounds employed by a South Auckland organisation. The research focused on two groupings of HRM themes; one the HR practices of productivity, performance, leadership, health and safety, and technology and equipment; the other, the impact of these practices on the domestic cultural norms and gender roles of the women employees. The paper identifies an unresolved tension between the organisation and the women and asserts the need for revised performance expectations in a working from home context. The paper argues that a potential resolution is available if the organisation adapts Trompenaars’s model of intercultural reconciliation. [ABSTRACT FROM AUTHOR]

This paper explores the intersection between place, culture and identity as evidenced through photographic narratives of Pacific Island children, based in Samoa and a diasporic community in New Zealand. The study was undertaken with 71 children aged 6–14 in Samoa (35) and New Zealand (36). A Talanoa/fa'afaletui (conversation-based) Pacific research approach was used to analyse 1285 children's photos of 'things that matter to them'. Most photos showed multiple layers of meaning (e.g. sensory, love, pride, memory). Plants were most frequently featured in Samoan children's photos and family in New Zealand. Through the photos and conversations, children articulate dynamic and multi-layered connections to place, identity and belonging. For diasporic children, their Island of origin is central to their identity and articulated through cultural, family and community connections. An adapted place attachment model is proposed to help better understand children's place attachment, sense of belonging and their Pacific Island identity. [ABSTRACT FROM AUTHOR]

In New Zealand, the social contribution of volunteers exceeds 270 million hours per year. Volunteer participation is a vital component of emergency services activities, particularly in rural settings. Fire and Emergency New Zealand is the primary rural emergency response agency with a network encompassing almost 3500 volunteers. This 'formal' volunteer capacity aids the wellbeing of communities, particularly in response to wildfire, but also other hazards. Formal organisation of volunteers is supplemented by informal volunteering, especially during response and recovery phases and is increasingly encouraged in readiness and reduction activities. Informal volunteering, evident in the 'spontaneous' mobilisation of resources during disasters, can evolve into more formal structures. Governments and volunteer organisations are being urged to plan for 'spontaneous' and 'digital' volunteers as part of their emergency preparedness to include volunteers in ways where formal and informal volunteering can work together. This paper considers the practical aspects of integrating informal and formal volunteers to identify lessons for inclusion. The papers examines how informal volunteer activities could contribute more to rural community resilience before, during and after emergency events. [ABSTRACT FROM AUTHOR]

Colonised indigenous minorities around the world are constantly navigating the complex space between their heritage culture and mainstream society. In this paper, we explore how embeddedness in heritage cultural values, beliefs, and practises influence the behaviours of indigenous minorities, particularly during intercultural contact with the post-colonial majority where values, beliefs, and practises often clash. To support our theorising, we introduce the concept of cultural embeddedness, relating to enculturation in one's heritage cultural values, beliefs, and practises. We then introduce the Dual-Pathways Model of Embeddedness to Culturally Valued Behaviours for Indigenous Minorities (DPM), which seeks to outline the two separate but interrelated pathways through which cultural embeddedness leads to culturally valued behaviours. The dual pathways include an implicit pathway, which begins with cultural values, and an explicit pathway, which begins with cultural practises. We use an indigenous approach, drawing on the first author's experiences as an indigenous Māori in New Zealand to illustrate the concepts of the DPM. The model attempts to integrate the various ways in which cultural identity has been defined by indigenous authors into a single theory. We invite future qualitative and quantitative research, especially by indigenous scholars, to challenge and/or validate the DPM. [ABSTRACT FROM AUTHOR]

In 2020, the New Zealand (NZ) Parliament voted to decriminalise abortion. Although NZ's abortion law formally opposes sex selective abortions, there is considerable complexity in the gender politics of 'choice' and 'agency' in multi-ethnic societies, and interpretations of reproductive rights for ethnic minority women and for the girl child, respectively. This paper explores these complexities through the perspectives of reproductive and maternity care practitioners who are situated at the interface of legal systems, health service provision, and delivery of culturally sensitive care. Thirteen practitioners were interviewed as part of this study. The analysis highlights strains in framings of 'reproductive choice' (underpinned by western liberal notions of rights) and 'gender equality' (abortion rights that acknowledge the complexity of cultural son-preference) for ethnic minority women. These tensions are played out in three aspects of the post-reform landscape: (a) everyday practice and accountability; (b) consumerism and choice; (c) custodianship and gender rights. The findings point to the limitations in operationalising choices for ethnic women in health systems wherein trust deficit prevails, and cultural dynamics render complex responses to abortion. They also highlight reconfigurations of client-expert relationships that may have implications for practitioners' abilities to advocate for ethnic women's rights against cultural influences. [ABSTRACT FROM AUTHOR]

Purpose: The consumer acculturation literature argues that reconstituting familiar embodied practices from the culture of origin leads to a comforting sense of home for consumers who move from one cultural context to another. This paper aims to extend this thesis by examining further dimensions in migrant consumers' experiences of home culture consumption. Design/methodology/approach: This paper analyses data gathered through multi-modal depth interviews with Southeast Asian skilled migrants in New Zealand through the conceptual lens of embodiment. Findings: Building on Dion et al.'s (2011) framework of ethnic embodiment, the analysis uncovers home culture consumption as multi-layered experiences of anchoring, de-stabilisation and estrangement, characterised by convergence and divergence between the embodied dimensions of being-in-the-world, being-in-the-world with others and remembering being-in-the-world. Research limitations/implications: This paper underscores home culture consumption in migration as an ambivalent embodied experience. Further research should investigate how other types of acculturating consumers experience and negotiate the changing meanings of home. Practical implications: Marketers in migrant-receiving and migrant-sending cultural contexts should be sensitised to disjunctures in migrants' embodied experience of consuming home and their role in heightening or mitigating these disjunctures. Originality/value: This paper helps contribute to consumer acculturation theory in two ways. First, the authors show how migrants experience not only comfort and connection but also displacement, in practices of home culture consumption. Second, the authors show how migrant communities do not only encourage cultural maintenance and gatekeeping but also contribute to cultural identity de-stabilisation. [ABSTRACT FROM AUTHOR]

Describes travel experiences in foreign cities to illustrate the authors' contention that cities provide an ideal context for developing critical thinking in students. Argues that schools should exploit urban resources to relate students' learning experiences to their everyday lives. (Author/JM)

Sexuality and humour share a fraught relationship at school, so that how humour might be productively employed in sexuality education constitutes a ‘risky’ consideration. This paper explores the role of humour in sexuality education as observed in a Year 9 New Zealand health class. Adding to existing literature emphasising students' use of humour at school, it also considers how teachers might productively mobilise humour in the classroom. Findings reveal that while humour serves established purposes for students such as consolidating heterosexual masculinities, securing peer group hierarchies and disrupting learning agendas, it may hold other pedagogically productive possibilities. Potential uses include the relief of monotony, engaging with the needs of particular cultural groups of students, reinforcing taught information and reducing apprehension around potentially uncomfortable topics. Via this empirical exploration of the mobilisation of humour, the paper endeavours to open its potential as a conceptual site of possibility in sexuality education. [ABSTRACT FROM PUBLISHER]

Studies on domestic violence in ethnic minority communities highlight that social norms, family structures and cultural practices are among the key triggers of violence against women. Not surprisingly, most antiviolence interventions in these communities aim to redeem women from the oppressive features of these cultures. More recently, however, emergent scholarship advocates mobilising, rather than erasing, culture within existing anti-violence strategies. This paper explores the nature of culturally informed interventions used by front-line workers. It presents the findings of a small-scale qualitative study in Aotearoa/New Zealand, where around 13% of the population are currently deemed to be from minority ethnic communities. Interviews and one focus group were conducted with nine practitioners - including social workers, counsellors and the police - in Hamilton, Aotearoa in 2013-2014. Based on thematic analysis, the paper identifies two core strands: (a) the distinctive profile of ethnic violence and (b) the strategies that mobilise culture in antiviolence interventions. Specifically within the former strand, it was found that violence in the ethnic community was distinctive for the following reasons: the heightened sense of stigma surrounding disclosure and the consequent silence by women who suffer from it; the lack of trust in authority; and the fear of conventional safety plans necessitating longer time periods for rapport-building. Among the strategies that mobilise culture, the study found that practitioners used a family approach; engaged men in their interventions, at times reinforcing gendered roles; utilised micro-interventions; and deployed cultural tropes, especially around spirituality, as a strategy. The conclusion points to the gap between interventions that challenge and mobilise cultures. While anecdotally, the latter are perceived to be relevant and effective in antiviolence interventions, there is need for a fuller assessment and better codification of these strategies within the training of practitioners who work in these communities. [ABSTRACT FROM AUTHOR]

This paper examines the relationship between body mass index (BMI), self-esteem and self-reported confidence and capability in expressing oneself culturally as Māori (cultural efficacy) for 5,470 Māori who participated in Te Rangahau o Te Tuakiri Māori me Ngā Waiaro ā-Pūtea | The Māori Identity and Financial Attitudes Study (MIFAS) in 2017. Adjusting for demographics, self-reported health, education and socio-economic status, we found that a higher BMI was associated with lower body satisfaction and self-esteem. However, higher scores on cultural efficacy were associated with higher levels of body satisfaction and self-esteem for respondents. Furthermore, the negative association between BMI and both body satisfaction and self-esteem was weaker for those with higher cultural efficacy. This held for BMI scores of 25, 30, and 35+. While our data suggest higher cultural efficacy may directly or interactively shield Māori from developing lowered self-esteem typically associated with higher BMI in Western populations, further research, using more comprehensive measures of body satisfaction should explore the extent to which Māori may find the Western "thin ideal" personally desirable for their own bodies., Competing Interests: The authors have declared that no competing interests exist.

This paper engages with the notion of universality by critically exploring the concepts of trauma and post-traumatic growth from a cultural perspective. Drawing on the indigenous Māori model of wellbeing "Te Whare Tapa Whā", the inter-relationships between family relationships, physical wellbeing, mental and emotional health, and spirituality are examined as a holistic model. Spirituality is a key component of this holistic approach and arguably an inseparable aspect of holistic wellness and can be defined as "a broad universal construct associated with individuals' ways of making meaning of their lives and the acknowledgment of the presence of a higher being". Within the cultural context of Aotearoa New Zealand, we make a case for the value of holistic interventions to support people who have experienced trauma that prioritise spirituality alongside other aspects of wellbeing. [ABSTRACT FROM AUTHOR]

Copyright of Australian Social Work is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Purpose: Cultural indicators, although present in S-LCA subcategories, are fairly limited and are not compulsory; performing an S-LCA does not guarantee the inclusion of cultural values. This paper explores the potential to distinctly represent and include cultural aspects within Life Cycle Sustainability Assessment (LCSA) (alongside economic, social and environmental aspects). As such, it demonstrates LCSA’s capability to communicate results along a quadruple bottom line.Methods: A participatory LCSA case study was undertaken using a mixed methods approach. Research was carried out working in close collaboration with three key members of an indigenous community in New Zealand—the Māori tribe of Ngāti Porou. A series of semi-structured interviews with the three participants was undertaken in order to investigate alternative forestry options for Ngāti Porou land. The research involved (1) understanding the decision-making process of Ngāti Porou, (2) recognising Ngāti Porou aspirations and goals, (3) determining a range of forestry land use and product options to be reviewed within the LCSA case study, (4) selection of meaningful (to Ngāti Porou) economic, social and environmental indicators, (5) developing a bespoke cultural indicator and (6) collaboratively reviewing and discussing the results.Results and discussion: The results of the participatory LCSA represented culture in two ways. Firstly, a bespoke cultural indicator (Cultural Indicator Matrix) was created to distinctly represent culture in LCSA. The indicator subjectively measures the perceived impact that a forestry process or product has upon a range of Ngāti Porou aspirations, and the results can be viewed alongside other LCSA indicators. Secondly, the participatory research approach made the LCSA process more culturally-inclusive. Overall, the results of the culturally-inclusive LCSA gave the participants ‘validation’ and ‘direction’ and justified their desire to pursue alternative forestry options for their land.Conclusions: This first use of the Cultural Indicator Matrix was experienced by the participants as an effective mechanism for gathering community-based impressions of how forestry life cycle processes affect their cultural aspirations. They felt the participatory aspect was important, and considered that the ongoing communication between themselves and the LCSA practitioner provided them with more control, access to information and understanding of the LCSA process and led to higher acceptance of the final results. Thus, this research suggests that there is a place for culture in LCSA, and that distinctive representation of culture (separately from S-LCA) may be beneficial, particularly if the end-users have explicit cultural needs or concerns. [ABSTRACT FROM AUTHOR]

As an artist and writer who often works across disciplines and cultures, my education into effective and respectful engagement has been built on my experience working with First Nations friends, collaborators, and Elders. The aim of this paper is to explore teachings from a number of these leading thinkers, writers, and Elders on the topic of knowledge sharing, cross-cultural awareness, and ethical engagement through practice-led research. Drawing from personal experience, it will incorporate learnings that have informed a world view that has been evolving since childhood. The paper highlights the importance of giving rightful recognition to knowledge keepers and provides some guidance for readers interested in developing productive and respectful partnerships with First Nations collaborators. Here knowledge can be safely shared and celebrated as ways to understand the world around us that are restorative and regenerative. I speak as a woman of mixed European background raised in Australia on Gubbi Gubbi Country of South East Queensland, and Larrakia Country of Darwin. Culturally, I am descended from Norse, Celt, Saxon, and Druid ancestors. Through this lived experience I hope to share learnings that support the goals of reconciliation, truth telling, and First Nations determination in my home country, as well as facilitating greater awareness for people seeking to respectfully engage with Indigenous knowledge. [ABSTRACT FROM AUTHOR]

New public health approaches to palliative care highlight the role of communities in care, yet there is little evidence of studies on community-led initiatives in the palliative care context. Therefore, the aim of this study, which took place in Auckland, New Zealand, was to (1) explore Pacific family carers' views on what they need to feel supported as they care for older family members at the end of life and (2) to devise a resource that reflects their views that may be used to raise community awareness about these needs. This was achieved using a Participatory Action Research (PAR) framework in which a focus group was carried out and a work group formed to implement the focus group's recommendations that were informed by a thematic analysis of the focus group data. The analysis resulted in the foregrounding of four themes, with the focus of this paper being on the 4th theme, the centrality of spirituality for a group of Pacific caregivers. This emphasis was chosen due to it being an underexplored topic in the palliative care literature. Co-creating resources based on research with community members allows for the development of tailored approaches of significance to that community, in this instance, a music video. [ABSTRACT FROM AUTHOR]

• Develops and tests a conceptual framework of seasonal culture as rhythmic patterns. • Perceived seasonal patterns shift with climatic, environmental and social changes. • People maintain, recalibrate or detach from their seasonal patterns of activities. • Recalibrating seasonal cultures to shifting rhythms is sustainable adaptation. There is a growing literature on the cultural capacities influencing communities' adaptation to environmental and social change, including the temporal frameworks they draw on for timely action. This paper focuses on seasonal cultures, and how they enable communities on the Coromandel Peninsula to interpret and adapt practical timings to disrupted patterns of seasonal rhythms. The paper develops and applies a conceptual framework of seasonal cultures as perceived rhythmic patterns practiced by communities as cultural repertoires for action, emphasising the ways cultures evolve as patterns are contested and change. This concept steered critical, mixed-method ethnographic study with communities on the peninsula over two years. The research found that Coromandel communities' cultures make seasonal change visible as long-term shifts and asynchrony between rhythmic patterns, which they linked to climatic change, environmental degradation, colonisation and globalisation, and shifting relations between society and the environment. As seasonal patterns fail to hold, communities deploy a combination of strategies for re-configuring seasonal rhythms through their practices: (i) maintaining established, institutionalised schemas of activity while coping with seasonal variability; (ii) season-proofing activities from environmental rhythms; or (iii) re-learning and recalibrating cultures to mutable configurations of rhythms in a highly modified environment. [ABSTRACT FROM AUTHOR]

Evidence shows that maintaining a relationship with nature is essential for human health and wellbeing. This is of great importance when migration to urban areas is increasing globally and the need for nature as well as green and blue spaces as a source of recreation and relaxation is highly regarded for the health and wellbeing of local communities. Sustainable urban development and alternative design solutions to address urban compactness and densification are becoming increasingly important tools to counteract the adverse effects of urban sprawl. In the context of the highly compact bicultural capital city of Wellington, Aotearoa-New Zealand, this paper examines the effects of urban densification and compact city development in urban green spaces. It explores how architecture and landscape architecture can transform urban environments into desirable places to live and capitalise on the potentials of interstitial spaces, outdated zoning and changing land-use. To achieve that, it looks at green and blue infrastructure design solutions and opportunities that foster sustainable intensification and by offering new views for health and wellbeing that improve the social, cultural and environmental health of the city. [ABSTRACT FROM AUTHOR]

Recent law changes in New Zealand allowing for the detention of a "mass arrival" of asylum seekers reflect a concerning international rhetoric and associated policy trend in Australia and the United Kingdom towards those seeking asylum. This paper argues that, although the New Zealand public has not (yet) reached a "moral panic" that is prevalent within international contexts, there are concerns about a "culture of indifference" in relation to asylum seekers. By providing a policy analysis about asylum seekers and an examination on the associated discourses utilised in international contexts, this discussion presents the New Zealand context through the process of risk signification. The paper discusses how the social work profession can respond to this culture of indifference through addressing collusion (often through silence) with oppressive asylum policies, the need for stronger advocacy and action, and the associated role of social work education. [ABSTRACT FROM AUTHOR]

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

Copyright of International Review of Education / Internationale Zeitschrift für Erziehungswissenschaft is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this paper is to describe some of the distinctive cultural practices evident in Niuean men's drinking behaviours. The paper is also intended to illustrate that alcohol is an integral aspect of the Niuean culture and part of the system of cultural exchange. Alcohol has become an integral component of Niuean cultural rituals to the extent that celebrations and festivals are thought to be incomplete if alcohol is not present. Alcohol is used as a tool for expressing cultural values such as fakaalofa (gifting), generosity, respect, status and host obligations. Finally, alcohol is used as a symbol of ‘being Niuean’ and being a ‘real’ Niuean man. This paper will describe how practices specific to Niuean men such as drinking the ‘Niuean way’ and kalaga are symbols that help to reinforce men's cultural identity, enhancing their feeling of communal identity. It is important to emphasize that it is difficult to divorce the ‘cultural’ components of Niuean men's drinking styles from their drinking and behaviour more generally. Culture shapes people's values and behaviours. Although this paper points to some of the specific and distinctively ‘cultural’ aspects of Niuean drinking, we must recognize that all of the participants’ drinking behaviours and attitudes are likely to have been shaped by their cultural and social context. Furthermore, this paper provides only a brief snapshot of how culture and alcohol are intertwined for Niuean men. Educational programmes and host responsibility guidelines need to be culturally appropriate to suit the needs of the Niuean community. Further work is needed to elucidate this complex topic. [ABSTRACT FROM PUBLISHER]

This paper reports the planning processes used in one of New Zealand's premier schools of fine art. Elam has a culture of exuberant individualism, high productivity and disciplinary sectionalism. There is a belief that it is cantankerously and inevitably unbiddable, and yet, paradoxically, it is well enough organised to shape New Zealand's cultural identity, consistently producing some of its finest visual artists and designers. Processes were drawn from action research, organisational development and educative leadership theory to develop a collective purpose with goals and objectives, and program plans and budgets for 1998. It is shown that there was no "minor miracle" involved, just the death of a myth about Elam's incapacity to learn as a School. [ABSTRACT FROM AUTHOR]

A massive demographic rural-urban shift has taken place within Maori society since the second world war. This demographic shift prompted changes in the structure of some Maori social institutions. Due to a number of factors these new social institutions have not been readily assimilated by Maori cultural practices. Recent battles over the allocation of pre-settlement Treaty assets have brought this issue to the fore, acting as catalysts in the struggle for recognition between evolutionary social change (represented by urban Maori) and the perceived static boundaries of indigenous culture (as represented by modern Iwi). This paper therefore addresses the problems of accommodating social change within ‘static’ cultural frameworks raised by the issue of asset allocation. The paper outlines the historical factors that have allowed incongruities between social structure and culture to emerge in New Zealand Maori society, and provides a number of options for consideration in the hope of resolving this issue. [ABSTRACT FROM AUTHOR]

The importance of culture on economic outcomes has been an element of ongoing research mainly in the disciplines outside of mainstream economics such as sociology and anthropology. From an economic perspective, there is a strong feeling among the corporate community that culture can be influential in business dealings. International trade is one area of business where cultural diversity can matter. This paper investigates the effect of trading partner cultural diversity on trade within the gravity model framework. The gravity model incorporates four measures to capture cultural diversity: religion, ethnicity, language and legal origin. Using data on New Zealand's trade with Asia and employing the panel corrected standard errors estimation procedure, the empirical findings reveal that Asian diversity in religion and languages is positively correlated with New Zealand–Asia trade. The results reveal that the expected effects of standard gravity variables, and we conclude that the cultural diversity of trading partners positively influences international trade. [ABSTRACT FROM AUTHOR]

Purpose – The purpose of this paper is to examine the relevance of personal and organisational factors contributing to workplace stress among Chinese migrants in New Zealand. Design/methodology/approach – The study is based on surveys of 88 participants using the theoretical model of person-environment fit. Findings – The results reveal that perceived fit of organisational factors has a significant impact on workplace stress outcomes including emotional well-being, work-related health, job performance and intention to quit. Further analysis also shows that personal factors, some as a result of acculturation, play a moderating effect on the perceived relationship between the organisation and workplace stress. Education, advanced language skills and building networks in the new community are all important factors to minimise stress. Originality/value – From an organisational perspective, the study highlights the importance of understanding the factors that cause workplace stress, especially with a culturally diverse working population. This cross-sectional study could be furthered through the use of alternative cultural samples, and through the development of a longitudinal design. In short, this study of the work stress of Chinese migrants in New Zealand contributes to the field of knowledge providing exploratory insights for work stress research in human resource management. [ABSTRACT FROM AUTHOR]

For many years conventional educational psychology has not served Indigenous students well. What was once considered fair and just may no longer be deemed appropriate. Recent developments continue to reshape educational psychology in Aotearoa New Zealand, and while much can be applauded, concerns still linger. As an evolving society, we must continually reflect on past events, take stock of present realities, and refine future parameters. This paper briefly explores the disparities that exist for Māori students and their whānau (family). It is argued that these disparities are more likely to be responded to when educational professionals engage willingly in cultural encounters (both scholarly and pragmatically); encounters that serve to enhance one's knowledge of culturally relevant nuances, discourses and approaches. It is contended that educational psychology will be enriched when conventional and cultural streams converge. Culturally-informed frameworks are introduced so as to propound an approach that reflects a bicultural-multicultural trajectory. [ABSTRACT FROM AUTHOR]

The article presents corporate media news. On October 3, 2004, APN News and Media Ltd., owners of the New Zealand Herald launched a Sunday paper. The Herald on Sunday arrived as a major competitor for the Fairfax-owned Sunday Star-Times and Sunday News. The first issue featured a group photo of eager-looking new staff. Missing from their news coverage, however, was a timely story about media ownership and democracy. In the South Pacific Islands, polyglot tradition of culture and language are reflected in the diversity of radio and print media.

Recognition of the health effects of social isolation has led to the media framing it as a public health issue. In this paper, we examine how the media frame social isolation among older people and how the public respond to this framing. Using framing analysis, we analysed an online article, embedded video content and 369 comments posted in response to this article. The article used a recognisable public health framing to understand the causes of social isolation as structural, supported by a video which presented the private face of a public health problem. The online comments largely resisted this framing, arguing that social isolation reflected an individual deficit, best remedied through individual actions such as joining groups or having a positive attitude. Families were also viewed as responsible for the social lives of their members, and social isolation was attributed to neglectful families. Commenters also suggested that alleviating social isolation was the responsibility of neighbours and volunteers. These three arguments accounted for 88% of the comments. Much less commonly, social isolation was described as due to the march of Western civilisation. This analysis shows how the public are active in their response to, and largely rejection of, framing social isolation as a public health issue. Although the health impacts of social isolation were endorsed, this was insufficient for structural explanations to prevail. Public health campaigners need to understand how individualising accounts of health issues are used to undermine public health explanations so as to most effectively challenge them. [ABSTRACT FROM AUTHOR]

Background: Stroke survivors might perceive their quality of life (QoL) as being affected even years after onset. The purpose of this review was to go through the literature to identify factors related to QoL for persons with stroke in China and Western countries for possible similarities and differences in their respective cultural views. Method: A narrative literature review was conducted on the papers identified by searching PubMed, EBSCO/CINAHL, EMBASE, PsycINFO, China National Knowledge Infrastructure and Wanfang Data that published up to November 2016. Factors predicting QoL after stroke were extracted, and comparisons were made between Chinese and Western studies respecting cultural aspects. Results: A total of 43 articles were included in this review, with 31 conducted in Western countries and 12 in China. Predictors of QoL included Demographic factors: age, gender, marital status, education level, socioeconomic status; Clinically related factors: severity of stroke, physical function, depression/anxiety, cognitive impairment, incontinence and other comorbidities; Environmental factors: residential status, social support, social participation; and Individual factors: coping strategies and self‐perception. Being married and resident at home might be associated with the perception of QoL differently between Chinese and Western survivors. Conclusions: Most predictors of QoL in stroke survivors were the same in China and the Western countries. However, their QoL might be predicted differently regarding to the individualistic and collectivistic cultural differences. [ABSTRACT FROM AUTHOR]

Studies of indigenous and ethnic minority news media tend to emphasise their political advocacy role, their role in providing a voice to communities overlooked by mainstream media and increasingly, the cultural forces at work in these media. By considering ethnic media in terms of how ethnic minority audiences understand what they do with these media, this study provides a different perspective. Focus groups held with Pacific audiences at several urban centres in New Zealand found participants routinely use the idea of journalism in evaluating Pacific media--and journalism for them was a term defined to a significant extent by wider societal expectations around journalism and not by their ethnic difference. Through examining the intersection of media practices with the ideals and expectations of journalism, this paper questions how far we should foreground the specifics of culture in interpreting people's media use and advocates a commitment to more empirical research to reorient the study of ethnic media away from a fixation on difference and towards people's media practices. [ABSTRACT FROM AUTHOR]

Advance care planning (ACP) has been framed as best practice for quality palliative care, yet a growing body of literature affirms the need for an early iterative ACP process to begin when people are young and healthy. A significant gap appears to exist in the literature regarding the utility of death conversations outside the end-of-life context. Could ‘death conversations’ early in life be an effective tool by which doctor and patient can co-construct a more healthful way of life, and realistic relationship with death? And what variables must be taken into account for these conversations to proceed successfully? This paper provides a narrative exploration of the value of death conversations in the clinical context in New Zealand. Five exemplars are discussed, drawn from a sample of 21 semi-structured interviews with young older adults (54–65 years old) not receiving palliative care or diagnosed with a terminal illness. Together, these narratives indicate that further community consultation is required to determine culturally appropriate ways to initiate productive conversations around aging, death and dying and how to build patient/practitioner/family relationships which allow these conversations to happen safely. There is a need to acknowledge the important factor of culture related to age, generation, sex, faith and ethnicity when engaging in conversations about aging, death and dying. By doing so, health professionals will be best equipped to assist their patients to live well into death. [ABSTRACT FROM PUBLISHER]

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

Introduction. Community-based primary care physiotherapy has developed through private practice, fee-for-service model in Aotearoa New Zealand where independent businesses operate in competition. Aim. We aimed to explore how the private practice model of physiotherapy impacts patient care, physiotherapists, and professional behaviour. Methods. Six physiotherapists managing musculoskeletal conditions in a primary care private practice in Aotearoa New Zealand were recruited using maximum variation purposive sampling. In-depth individual face-toface semi-structured interviews were audio-recorded, transcribed verbatim, and analysed using Interpretive Description. Inductive data analysis synthesised and contextualised data, creating a thematic framework that developed across interviews. Results. All physiotherapy participants discussed concerns about culture and professionalism in private practice physiotherapy despite not being asked about these. Three themes were identified. 'Competitive business model and lack of collaboration' - participants thought that competition between practices resulted in a lack of trust, collegiality, and collaboration, and pressure on clinicians to maintain income. '(Un)professional behaviour' - participants thought that physiotherapists were defensive and averse to scrutiny, resulting in reluctance to admit when they needed help, or to undertake peer review or seek second opinions. 'Lack of support and mentoring' - the professional culture in private practice was perceived to reduce support and mentoring, with negative impacts that affected physiotherapists at all stages of career. Conclusion. This exploratory qualitative study suggests that competition dominates communication and collaboration in private practice physiotherapy and may have wider implications for professionalism and the quality of patient care. Competitive business models and an aversion to scrutiny may reduce collegial interaction and professional behaviour. [ABSTRACT FROM AUTHOR]

This literature review investigates tools used to assess self-regulation at school entry and to inform recommendations for use in Aotearoa New Zealand. We were particularly interested in identifying self-regulation screening tools that had been developed from Indigenous frameworks to enhance likelihood of culturally empowering assessment. APA PsycInfo and Clarivate Web of Science databases were searched for articles on self-regulation screening at school entry. Screening tools were included if they met the following criteria: available in English or te reo Māori (the two predominant written languages of Aotearoa New Zealand); appropriate for children aged 5–6 years; and focus on self-regulation or contain a component assessing self-regulation. 39 screening tools which met the criteria were identified. Overall, most tools were developed from a Euro-American perspective and many were deficit- and/or clinically-focused. Issues with translating screening tools to other cultures are discussed, specifically in the context of Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

Foraging is a historically and culturally significant recreational food-related activity in many communities. Foraging is also part of national identities and cultural traditions, as well as being significant for personal identity and heritage. The study provides the results of a series of qualitative interviews with foragers in Christchurch and Tauranga in New Zealand undertaken from 2006 to 2011. The study finds differences in the types of food foraged but some commonalities between different cultural groups with respect to the nostalgia associated with foraging, as well as its role in personal and collective identity. Food media were regarded as influential on foraging behaviour while significant longer term issues with respect to the sustainability of foraging practices need to be addressed. The paper highlighted that in understanding culinary heritage, how food gets to the table is as important as what is on the plate. [ABSTRACT FROM AUTHOR]

Reflective practice in art-making is based on journal-keeping and repeated review of a period of art-making. An individual art-maker may be able to keep a journal of drawings and creative ideas but not of written reflections. Facilitated reflective practice can be a means of supporting individual reflective practice by encouraging articulated reflection through repeated one-on-one discussions. In facilitated reflective practice, the facilitator records and transcribes the discussions, thereby creating journal entries for individual art-makers. These journal entries become the base for further reflection and discussion. Through the collaborative processes of such reflective discussions, influences on individual art-making can emerge and be explored. This paper is an outcome of a study involving a feminist participatory approach to research, informed by indigenous peoples' worldviews. The study concerned reflective practice in art-making among ten adult female solo art-makers in Aotearoa New Zealand. The women identified themselves ethnically as Māori, European, Chinese or immigrant New Zealanders. The art-making areas included dance, painting, photography, pottery, quilt-making, poetry, musical composition and performance, traditional Māori weaving and graphic and digital design. In this context, certain creative, cultural, social, embodied, spiritual and other elements and influences were identified as relevant to individual art-makers. Certain elements and influences were common to more than one art-maker and some were unique. In this paper I outline some of the key findings and discuss facilitated reflective practice in art-making with regard to these elements and influences. [ABSTRACT FROM AUTHOR]

Aims: This paper explores two older Chinese immigrants' visual narratives on the value and impact of paintings beyond aesthetic merit, and the role art plays in their health, well-being and identity construction. Method: Focusing on two participants' accounts, this paper draws on data collected in a larger project that investigates ageing, housing and well-being through interviewing 32 older Chinese immigrants in New Zealand. Findings: The analysis illustrates that immigration to a new culture in old age often gives rise to experiences of biographical disruption and status-discrepancy, which may invoke isolation, anxiety and a sense of dislocation and loss. Findings reveal that art-making aids the participants in addressing biographical disruption and status-discrepancy and appreciating the richness of multiplicities of the self. Conclusions: Art contributed to positively influencing the well-being of both participants after they moved to a new culture later in their lives. [ABSTRACT FROM PUBLISHER]