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Background: Historical socio-political processes have produced gross inequity of health resource for Aboriginal Australians and New Zealand Māori. Objectives: This paper argues that socio-political factors resulting from the entrenchment of colonialism have produced significant personal and structural barriers to the utilisation of healthcare services and directly impact the health status of these two vulnerable groups. Design: Discussion Paper. Conclusions: Understanding the actual barriers preventing the utilisation of healthcare facilities, as perceived by Indigenous people, is essential in reducing the gross disparity between Indigenous and non-Indigenous morbidity and mortality in Australia and New Zealand. [ABSTRACT FROM AUTHOR]

Middle leaders are important conduits for school policy and are often required to lead, champion and monitor change initiatives in their departments. This paper examines secondary school middle leaders' self-reported theories, promotion and leadership of culturally responsive teaching approaches for student equity. The study participants (n = 170) are curriculum leaders in state secondary schools throughout New Zealand, serving a range of diverse populations, including Indigenous Māori students. The quantitative and qualitative data for this project were thematically analysed to inquire into middle leaders' articulation of their culturally responsive theories, practices, and pedagogical and curriculum leadership to assist members of their departments in supporting Māori student educational success. The study found that although middle leaders could clearly articulate culturally responsive, sustaining and revitalising pedagogies and leadership in alignment with government policies and expectations, they were less clear about the measures they used to evidence these practices. In addition, less than 30% of the middle leader participants mentioned academic achievement as an element of Māori student success, and few mentioned the importance of systematic monitoring of achievement data, or using them to support better learning outcomes for Māori students (184). [ABSTRACT FROM AUTHOR]

Background: Indigenous children living in high income countries have a consistently high prevalence of mental health problems. We aimed to identify psychosocial risk and protective factors for mental health in this setting. Methods: A systematic review of studies published between 1996 and 2016 that quantitatively evaluated the association between psychosocial variables and mental health among Indigenous children living in high income countries was conducted. Psychosocial variables were grouped into commonly occurring domains. Individual studies were judged to provide evidence for an association between a domain and either good mental health, poor mental health, or a negligible or inconsistent association. The overall quality of evidence across all studies for each domain was assessed using the Grades of Recommendation, Assessment, Development, and Evaluation (GRADE) guidelines. Results: Forty-seven papers were eligible (mainland US 30 [64%], Canada 8 [17%], Australia 7 [15%], Hawaii 4 [9%]), including 58,218 participants aged 4-20 years. Most papers were cross-sectional (39, 83%) and measured negative mental health outcomes (41, 87%). Children's negative cohesion with their families and the presence of adverse events appeared the most reliable predictors of increased negative mental health outcomes. Children's substance use, experiences of discrimination, comorbid internalising symptoms, and negative parental behaviour also provided evidence of associations with negative mental health outcomes. Positive family and peer relationships, high self-esteem and optimism were associated with increased positive mental health outcomes. Conclusions: Quantitative research investigating Indigenous children's mental health is largely cross-sectional and focused upon negative outcomes. Indigenous children living in high income countries share many of the same risk and protective factors associated with mental health. The evidence linking children's familial environment, psychological traits, substance use and experiences of discrimination with mental health outcomes highlights key targets for more concerted efforts to develop initiatives to improve the mental health of Indigenous children. [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]

Indigenous populations globally experience problem gambling at higher rates than mainstream communities, often leading to adverse outcomes in social, cultural, and health domains (The term 'indigenous' within this paper refers to all first nations people from the specified countries. When capitalised, this refers to Australian Indigenous people specifically.). Problem gambling in indigenous communities has been linked to relative poverty and social disadvantage. The sweeping impacts of problem gambling for indigenous communities are holistic in nature and are felt throughout many aspects of the community, including the local economy, education, employment, and cultural kinship obligations. The social links inherent in many gambling activities in addition to the motivations of players and complex socio-cultural milieu can make it very difficult to renounce the practice. This paper aims to evaluate the indigenous gambling literature to discern appropriate and effective principles to guide intervention development in the context of problem gambling pertaining to the Australian Indigenous population. A rapid review will be undertaken to gather, analyse, and interpret appropriate theoretical and empirical literature relating to gambling interventions for indigenous populations. Papers from Canada, Australia, New Zealand, and U.S.A (CANZUS) will be considered in the review and thematic analysis will be undertaken to ascertain a broad understanding of effective and appropriate problem gambling intervention principles applicable to these population groups. Despite the relative dearth of empirical evidence within this field, approaches to problem gambling intervention within indigenous populations must be culturally-centred and underpinned by a public health framework that considers the broad socio-politico-cultural context of the whole community. The importance of community-control, collaboration, community capacity building, workforce competence, a holistic approach, and gambling regulation cannot be overstated. The available literature focusses on an alternative approach to addressing problem gambling in indigenous communities, with much of the findings highlighting key indigenist principles within a context-based method of engagement and intervention, including addressing the social, political, and cultural determinants of problem gambling at a community-level. [ABSTRACT FROM AUTHOR]

Purpose: Studies have found that many people who sustain an injury can experience adverse outcomes for a considerable time thereafter. Māori, the Indigenous peoples of Aotearoa me Te Waipounamu (New Zealand; NZ), are no exception. The Prospective Outcomes of Injury Study (POIS) found that almost three-quarters of Māori participants were experiencing at least one of a range of poor outcomes at two years post-injury. The aim of this paper was to estimate the prevalence, and identify predictors, of adverse health-related quality of life (HRQoL) outcomes in the POIS-10 Māori cohort, 12 years after participants sustained an injury. Methods: Interviewers reached 354 individuals who were eligible to participate in a POIS-10 Māori interview, to be conducted a decade after the last phase of POIS interviews (held 24 months post-injury). The outcomes of interest were responses to each of the five EQ-5D-5L dimensions at 12 years post-injury. Potential predictors (i.e., pre-injury sociodemographic and health measures; injury-related factors) were collected from earlier POIS interviews. Additional injury-related information was collected from administrative datasets proximate to the injury event 12 years prior. Results: Predictors of 12-year HRQoL outcomes varied by EQ-5D-5L dimension. The most common predictors across dimensions were pre-injury chronic conditions and pre-injury living arrangements. Conclusion: An approach to rehabilitation where health services proactively enquire about, and consider the broader aspects of, patient health and wellbeing throughout the injury recovery process, and effectively coordinate their patients' care with other health and social services where necessary, may help improve long-term HRQoL outcomes for injured Māori. [ABSTRACT FROM AUTHOR]

Māori hold unique views on the lifecourse but there has been limited Māori-led longitudinal research to date. There is a particular need for kaupapa Māori and interface longitudinal research that generates mātauranga Māori and enables Māori-initiated transformative action. In this paper, we identify key features of a Māori lifecourse framework and its application to longitudinal research at the interface of mātauranga Māori and Western science. We describe how these features are applied in the Taranaki Māori-led longitudinal research programme Te Kura Mai i Tawhiti. Māori will benefit from a regionally-focussed Māori approach to lifecourse research at the interface. This approach can be applied directly in future localised research led by Māori and other Indigenous peoples. Māori-led longitudinal research will inform effective interventions to lift Māori wellbeing and prospects throughout all stages of life and strengthen Māori contributions to wider society. Māori approaches to longitudinal research will help shape new futures for Māori and a brighter future for all peoples of Aotearoa New Zealand. Glossary of Māori words: ao Māori: Māori world; Aotearoa: Māori name for New Zealand; hāngī: an earth oven or food cooked in such an oven; hapū: subtribe (also meaning to be pregnant); iwi: tribe, people; kaitiaki: guardian (also meaning teacher); kaupapa Māori: Māori paradigm; based within a Māori worldview; Māori: indigenous peoples of Aotearoa New Zealand; mātauranga Māori: Māori knowledge; mokopuna: grandchildren; ōhākī: parting wishes before death; Pākehā: primarily referring to New Zealand Europeans; reo Māori: Māori language; tamariki: children; Tangi te Kawekaweā: study title (the call of the kawekaweā, long-tailed cuckoo, heralds spring and the opportunity for growth); Taranaki: a tribal nation and region of Aotearoa New Zealand; Te Kura mai I Tawhiti: research programme title (sacred legacy of an ancient era); tauiwi: outsider, commonly referring to non-Māori; tuakiri: identity; wānanga: forum for sharing knowledge/learning; whakapapa: genealogy; whanau: extended family. [ABSTRACT FROM AUTHOR]

As well as serving as a critic and conscience for societies, universities are elite sites of privilege which, at a surface level, are unlikely locations for health promotion interventions. This paper provides a critical review of the existing health promoting universities (HPU) approaches which is informed by health promotion values. It explores the silence in the global literature around issues of structural discrimination such as the sexism, homophobia and institutional racism that can thrive within university settings. The existing literature also reveals a very limited engagement about positive mental health or indigeneity. In response, this paper brings together these three factors—structural discrimination, mental health, and indigeneity—all of which the authors consider are criterial to health and its promotion. The authors introduce the New Zealand university landscape, in which there are eight Western universities and three whare wānanga (Māori universities), and, drawing on a survey of their Charters and other official statements, offer a moemoeā (vision or dream) of an HPU that addresses structural discrimination, is based on holistic conceptions of health, and is centred on indigenous worldviews and concerns. [ABSTRACT FROM AUTHOR]

Purpose: In Aotearoa me Te Waipounamu (New Zealand; NZ) there are considerable inequities in health status and outcomes for Māori, the Indigenous peoples of NZ. It is therefore important that the health status and preferences of Māori are specifically considered in healthcare policy and decision making. This paper describes the health-related quality of life of 390 Māori adults who took part in the NZ EQ-5D-5L valuation study. Methods: Responses on the five dimensions of the EQ-5D-5L were dichotomised into "no problems" and "any problems", summarised and disaggregated by age group. Mean preference weights were reported by age group and overall. Mean utility values (calculated by applying each participant's preference weights to their EQ-5D-5L profile) were summed and respective means and standard deviations reported by age, chronic disease status and disability. Results: The EQ-5D-5L dimensions with the highest proportion of participants reporting any problems were pain/discomfort (61.5%) and anxiety/depression (50%). The most commonly-reported chronic disease was mental illness/distress (24.6%). Anxiety/depression ranked as the most important dimension, with usual activities, the least important. The mean utility value was 0.83 with the lowest value (0.79) found in the 18–24 and 45–54 age groups. For participants with at least one chronic disease the mean utility value was 0.76 compared to 0.91 for those with none. Conclusion: To reduce inequities experienced by Māori it is crucial that the health status of Māori and the values Māori place on health-related quality of life are properly understood. This can only be achieved using Māori-specific data. [ABSTRACT FROM AUTHOR]

Purpose: Recent trends in Western civics education have attempted to secure democratic institutions from perceived threats. This paper investigates how political securitisation historically operated within civics textbooks in Australia and Aotearoa, New Zealand. It further evaluates how Māori, Aboriginal and other Indigenous peoples were variably incorporated or marginalised in these educational discourses. Design/methodology/approach: This discourse analysis evaluates a sample of civics textbooks circulated in Australia and New Zealand between 1880 and 1920. These historical sources are interpreted through theories of decoloniality and securitisation. Findings: The sample of textbooks asserted to students that their self-governing colonies required the military protection of the British Empire against undemocratic "threats". They argued that self-governing colonies strengthened the empire by raising subjects who were loyal to British military interests and ideological values. The authors pedagogically encouraged a governmentality within students that was complementary to military, imperial and democratic service. The hypocritical denial of self-government for many Indigenous peoples was rationalised as a measure of "security" against "native rule" and imperial rivals. Originality/value: Under a lens of securitisation, the discursive links between imperialism, military service and democratic diligence have not yet been examined in civics textbooks from the historical contexts of Australia and New Zealand. This investigation provides conceptual and pedagogical insights for contemporary civics education in both nations. [ABSTRACT FROM AUTHOR]

Primary health is at the forefront of efforts to address health inequities. Effective primary health care keeps people well and improves longevity and quality of life. The persistence of health inequities, particularly between Indigenous peoples and non‐Indigenous peoples globally, suggests that there is a need to strengthen policy and practise. Unique to Aotearoa (New Zealand) is te Tiritio Waitangi, a treaty negotiated in 1840 between the British Crown and hapū (Māori [Indigenous] subtribes). This treaty is foundational to public policy in Aotearoa and requires the Crown (New Zealand government) to uphold a set of responsibilities around protecting and promoting Māori health. This paper examines to what extent Primary Health Organisations are upholding te Tiritio Waitangi. The study utilises data from a nationwide telephone survey of public health providers conducted in 2019–2020 recruited from a list on the Ministry of Health website. This paper focuses on data about te Tiriti application from 21 Primary Health Organisations from a sample size of thirty. Critical te Tiriti analysis, an emerging methodology, was used to assess to what extent the participating primary health organisations were te Tiriti compliant. The critical te Tiriti analysis found poor to fair compliance with most elements of te Tiriti but good engagement with equity. Suggestions for strengthening practise included examining relationships with Māori, utilising a planned approach, structural mechanisms, normalising Māori world views and consistency in application. The onus needs to be on non‐Māori to contribute to the cultural change and power‐sharing required to uphold te Tiriti. Critical te Tiriti analysis is a useful methodology to review te Tiriti compliance and could be used in other contexts to review alignment with Indigenous rights and aspirations. [ABSTRACT FROM AUTHOR]

In 1840, the British Crown and Māori rangatira (chiefs) across Aotearoa New Zealand signed a treaty that promised indigenous Māori sovereignty over their lands. In the 1980s, the government moved towards the view that the treaty signing symbolised two races coming together in 'partnership'. Partnership is a point of contention in settler-indigenous relations, with claims that state institutions favour the interests of the dominant culture. This paper draws on the experiences of Māori teachers of English in secondary schools, to examine how everyday classroom interactions reproduce an imagined partnership between Māori and Pākehā (descendants of European settlers). Findings reveal that teachers and students enact a bicultural narrative that maintains lop-sided notions of partnership to advance Pākehā group interests. The paper concludes by arguing that breaking the silencing of violent colonial histories would authorise a new narrative of biculturalism; one with the potential to transform the idealism of 1840 into practice. [ABSTRACT FROM AUTHOR]

This paper offers a first person account of an indigenous person navigating the education system to become an educational psychologist. The writing is unashamedly personal, includes cultural references, words from the first language of our country, feelings and reflections. The second author has contextualised these observations in the literary style required of a professional journal, making the structural racism and the need for decolonisation in Aotearoa/New Zealand more explicit. Up until 1968 psychologists in this country were a branch of the British Psychological Society. As such this writing is an echo from the reaches of the former empire. As psychologists, these global connections are a source of mutual shame but also one of solidarity with those who challenge colonisation. The re-posting of an account by a UK-based black trainee educational psychologist, led to a discussion about the training programmes in our country. This created the space for the authors to write this paper. Young people tell us that the relationships and the way in which educational professionals engage make a difference to their learning at school. We need a diverse, culturally equipped educational psychology workforce that is knowledgeable and willing to challenge the inequities in our education and health systems. A glossary of Māori words is provided at the end of this paper to assist the reader. [ABSTRACT FROM AUTHOR]

Longitudinal studies into the relationship between affect (positive or negative feelings) towards one's own ethnic group and wellbeing are rare, particularly for Indigenous peoples. In this paper, we test the longitudinal effects of in-group warmth (a measure of ethnic identity affect) and ethnic identity centrality on three wellbeing measures for New Zealand Māori: life satisfaction (LS), self-esteem (SE), and personal wellbeing (PW). Longitudinal panel data collected from Māori (N = 3803) aged 18 or over throughout seven annual assessments (2009–2015) in the New Zealand Attitudes and Values Study were analyzed using latent trajectory models with structured residuals to examine cross-lagged within-person effects. Higher in-group warmth towards Māori predicted increases in all three wellbeing measures, even more strongly than ethnic identity centrality. Bi-directionally, PW and SE predicted increased in-group warmth, and SE predicted ethnic identification. Further, in sample-level (between-person) trends, LS and PW rose, but ethnic identity centrality interestingly declined over time. This is the first large-scale longitudinal study showing a strong relationship between positive affect towards one's Indigenous ethnic group and wellbeing. Efforts at cultural recovery and restoration have been a deliberate protective response to colonization, but among Māori, enculturation and access to traditional cultural knowledge varies widely. The data reported here underline the role of ethnic identity affect as an important dimension of wellbeing and call for continued research into the role of this dimension of ethnic identity for Indigenous peoples. [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]

Aims and objectives: This discursive paper provides a call to action from an international collective of Indigenous nurse academics from Australia, Canada, Aotearoa New Zealand and the USA, for nurses to be allies in supporting policies and resources necessary to equitably promote Indigenous health outcomes. Background: Indigenous Peoples with experiences of colonisation have poorer health compared to other groups, as health systems have failed to address their needs and preferences. Achieving health equity will require leadership from Indigenous nurses to develop and implement new systems of care delivery. However, little is known about how Indigenous nurses influence health systems as levers for change. Design: A Kaupapa Māori case study design. Methods: Using a Kaupapa Māori case study methodology, coupled with expert Indigenous nursing knowledge, we developed a consensus on key themes. Themes were derived from three questions posed across the four countries. Themes were collated to illustrate how Indigenous nurses have provided nursing leadership to redress colonial injustices, contribute to models of care and enhance the Indigenous workforce. Results: These case studies highlight Indigenous nurses provide strong leadership to influence outcomes for Indigenous Peoples. Five strategies were noted across the four countries: (1) Indigenous nationhood and reconciliation as levers for change, (2) Indigenous nursing leadership, (3) Indigenous workforce strategies, (4) Development of culturally safe practice and Indigenous models of care and (5) Indigenous nurse activism. Conclusions: In light of 2020 declared International Year of the Nurse and Midwife, we assert Indigenous nurses' work must be visible to support development of strategic approaches for improving health outcomes, including resources for workforce expansion and for implementing new care models. Relevance to clinical practice: Curating strategies to promote Indigenous nurse leaders around the world is essential for improving models of healthcare delivery and health outcomes for Indigenous Peoples. [ABSTRACT FROM AUTHOR]

This paper showcases the kaupapa (philosophy) and practices of a Māta Waka (pan-tribal), community-based Kaupapa Māori service provider in the nation-state currently known as New Zealand. Te Hou Ora Whānau Services aims to provide services that support and empower tamariki (children), rangatahi (youth), and whānau (extended families) from diverse backgrounds and experiential realities to fulfil their potential within the context of their cultural heritage and their communities. The purpose of this study was to explore the philosophy and values underpinning the everyday practices and experiences of eleven kaimahi (practitioners) who work for the organisation. Analyses of the data identified five overarching pou, or foundational supports that underlie kaimahi ways of being, knowing, relating, and doing, together with seven 'takepū,' or preferred ways of engaging with others. Findings of the study provide an important window into the holistic, relational kaupapa of this Māta Waka organisation and its kaimahi: a set of commitments and actions that, as the findings demonstrate, are fundamentally a practice of aroha (love). While some of the elements are specific to the New Zealand context, the pou and takepū offer guidance relevant to programs globally seeking to successfully and creatively respond to the priorities, aspirations, and moemoeā/dreams of Indigenous children, young people, their families, and communities. [ABSTRACT FROM AUTHOR]

Background: Given the persistence of Indigenous health inequities across national contexts, many countries have adopted strategies to improve the health of Indigenous peoples. Governmental recognition of the unique health needs of Indigenous populations is necessary for the development of targeted programs and policies to achieve universal health coverage. At the same time, the participation of Indigenous peoples in decision-making and program and policy design helps to ensure that barriers to health services are appropriately addressed and promotes the rights of Indigenous peoples to self-determination. Due to similar patterns of Indigenous health and health determinants across borders, there have been calls for greater global collaboration in this field. However, most international studies on Indigenous health policy link Anglo-settler democracies (Canada, Australia, Aotearoa/New Zealand and the United States), despite these countries representing a small fraction of the world's Indigenous people. Aim: This paper examines national-level policy in Australia, Brazil, Chile and New Zealand in relation to governmental recognition of differential Indigenous health needs and engagement with Indigenous peoples in health. The paper aims to examine how Indigenous health needs and engagement are addressed in national policy frameworks within each of the countries in order to contribute to the understanding of how to develop pro-equity policies within national health care systems. Methods: For each country, a review was undertaken of national policies and legislation to support engagement with, and participation of, Indigenous peoples in the identification of their health needs, development of programs and policies to address these needs and which demonstrate governmental recognition of differential Indigenous health needs. Government websites were searched as well as the following databases: Google, OpenGrey, CAB Direct, PubMed, Web of Science and WorldCat. Findings: Each of the four countries have adopted international agreements regarding the engagement of Indigenous peoples in health. However, there is significant variation in the extent to which the principles laid out in these agreements are reflected in national policy, legislation and practice. Brazil and New Zealand both have established national policies to facilitate engagement. In contrast, national policy to enable engagement is relatively lacking in Australia and Chile. Australia, Brazil and New Zealand each have significant initiatives and policy structures in place to address Indigenous health. However, in Brazil this is not necessarily reflected in practice and although New Zealand has national policies these have been recently reported as insufficient and, in fact, may be contributing to health inequity for Māori. In comparison to the other three countries, Chile has relatively few national initiatives or policies in place to support Indigenous engagement or recognise the distinct health needs of Indigenous communities. Conclusions: The adoption of international policy frameworks forms an important step in ensuring that Indigenous peoples are able to participate in the formation and implementation of health policy and programs. However, without the relevant principles being reflected in national legislature, international agreements hold little weight. At the same time, while a national legislative framework facilitates the engagement of Indigenous peoples, such policy may not necessarily translate into practice. Developing multi-level approaches that improve cohesion between international policy, national policy and practice in Indigenous engagement in health is therefore vital. Given that each of the four countries demonstrate strengths and weaknesses across this causal chain, cross-country policy examination provides guidance on strengthening these links. [ABSTRACT FROM AUTHOR]

Background: Te Tiriti o Waitangi was negotiated between the British Crown and Indigenous Māori leaders of Aotearoa New Zealand in 1840. Māori understood the agreement as an affirmation of political authority and a guarantee of British protection of their lands and resources. The Crown understood it as a cession of sovereignty. The tension remains, though legal and political developments in the last 35 years, have established that the agreement places a mandatory obligation on the Crown to protect and promote Māori health. It also requires that Māori may exercise rangatiratanga, or responsibility and authority, in relation to health policy development and implementation. Methods: Te Tiriti is, then, an instrument against which health policy is justly and efficaciously evaluated. This paper introduces critical Tiriti analysis as such an evaluative method. Critical Tiriti analysis involves reviewing policy documents against the Preamble and the Articles of te Tiriti o Waitangi. The review process has five defined phases: (i) orientation; (ii) close reading; (iii) determination; (iv) strengthening practice and (v) Māori final word. Results: We present a working example of critical Tiriti analysis using the New Zealand Government's Primary Health Care Strategy published in 2001. This policy analysis found poor alignment with te Tiriti overall and the indicators of its implementation that we propose. Conclusion: This paper provides direction to policy makers wanting to improve Māori health outcomes and ensure Māori engagement, leadership and substantive authority in the policy process. It offers an approach to analysing policy that is simple to use and, inherently, a tool for advancing social justice. [ABSTRACT FROM AUTHOR]

In this paper we focus on coastal blue spaces and the ways in which they have been advocated as beneficial for health and wellbeing in the context of leisure practices. We offer a reassessment of some of the claims made in this growing body of literature, highlighting the diverse cultural practices at the coast across different geographical contexts, particularly for those communities that have experienced exclusion due to ethnicity, culture, and income. We then discuss conceptions of coastal blue space and wellbeing within the context of Aotearoa New Zealand, a bi-cultural nation in which indigenous knowledges connected to both wellbeing and leisure in the outdoor world are impacting dominant (white, colonial) discourses, policies and practices. We illustrate that a Māori world view embraces different practices and assumptions about what water means and how relationships with water are made including through leisure practices. Aotearoa New Zealand provides a revealing cultural context for re-assessing and indeed challenging Eurocentric assumptions about blue spaces as sites of wellbeing. More widely we suggest that it is timely to anchor blue space and wellbeing research to different 'worlds'; that looking in to reach out and expanding research agendas is a useful and important enterprise. [ABSTRACT FROM AUTHOR]

We examined the importance of understanding and incorporating cultural context within Aotearoa/New Zealand when engaging in clinical research and practice. This paper reports on the qualitative findings of a mixed methods study aimed at determining what effect a cardiac risk reduction exercise and lifestyle management programme, embedded within a kaupapa Māori methodological approach, had on Māori participants. This methodology saw participants able to redevelop a western model cardiac risk reduction programme by introducing a Māori worldview. Our study revealed how the kaupapa Māori approach empowered participants to examine and evaluate not only their own health and lifestyle choices, but those of family and the wider community. Combining biomedical and kaupapa Māori components into the programme was found to benefit participants' mental, physical, spiritual and family well-being. [ABSTRACT FROM AUTHOR]

Introduction: Healthcare organisations serve clients from diverse Indigenous and other ethnic and racial groups on a daily basis, and require appropriate client-centred systems and services for provision of optimal healthcare. Despite advocacy for systems-level approaches to cultural competence, the primary focus in the literature remains on competency strategies aimed at health promotion initiatives, workforce development and student education. This paper aims to bridge the gap in available evidence about systems approaches to cultural competence by systematically mapping key concepts, types of evidence, and gaps in research. Methods: A literature search was completed as part of a larger systematic search of evaluations and measures of cultural competence interventions in health care in Canada, the United States, Australia and New Zealand. Seventeen peer-reviewed databases, 13 websites and clearinghouses, and 11 literature reviews were searched from 2002 to 2015. Overall, 109 studies were found, with 15 evaluating systems-level interventions or describing measurements. Thematic analysis was used to identify key implementation principles, intervention strategies and outcomes reported. Results: Twelve intervention and three measurement studies met our inclusion criteria. Key principles for implementing systems approaches were: user engagement, organisational readiness, and delivery across multiple sites. Two key types of intervention strategies to embed cultural competence within health systems were: audit and quality improvement approaches and service-level policies or strategies. Outcomes were found for organisational systems, the client/practitioner encounter, health, and at national policy level. Discussion and implications: We could not determine the overall effectiveness of systems-level interventions to reform health systems because interventions were context-specific, there were too few comparative studies and studies did not use the same outcome measures. However, examined together, the intervention and measurement principles, strategies and outcomes provide a preliminary framework for implementation and evaluation of systems-level interventions to improve cultural competence. Identified gaps in the literature included a need for cost and effectiveness studies of systems approaches and explication of the effects of cultural competence on client experience. Further research is needed to explore the extent to which cultural competence improves health outcomes and reduces ethnic and racially-based healthcare disparities. [ABSTRACT FROM AUTHOR]

Sociology and history are intimately related to each other and cannot be clearly separated or isolated from each other which resonates with a Māori view of time (the past, present, and future are not distinct entities) and realms (the spiritual and human in particular). This paper uses pūrākau and storytelling to explore how haka performed by strong women in tribal narratives, in Māori contexts, and in women’s rugby creates a more nuanced understanding of the embodied discourses associated with intersecting identities (gender, race, ethnicity, class) in and around the sport of rugby union. As a Māori woman, heavily invested in the sport of rugby union, how did the words and actions of Māori women from my past influence my present and my future and how was this embodied and experienced through haka? In particular, my 10 years as a member of the New Zealand women’s rugby team and my understanding of the histories or pūrākau (tribal stories) of strong women in te ao Māori (the Māori world) inform this paper. This will help to illustrate how history and sociology are intimately connected and highlights how intersecting stories told through time, from different perspectives can influence key learnings in sport. [ABSTRACT FROM PUBLISHER]

Wetekia kia rere is an expression in the Māori language that refers to unleashing potential. This paper discusses questions of power relevant to challenges recently identified by government officials regarding learners' experiences of science education in New Zealand schools. We begin by summarising the Treaty relationship (Treaty of Waitangi, considered to be the country's founding document first signed in 1840) that informs the framing of New Zealand's science curriculum guidelines. Next we outline some official New Zealand education strategies along with several policy guidelines relevant to the aspirations of Māori communities for a transformative science curriculum. This is followed by a discussion of how the historical processes of ecological imperialism, environmental racism and institutional racism have combined to attenuate Māori experiences of science education. A review of international literature is then presented to support calls for the development of place-conscious approaches to science education which validate Māori knowledge and learning contexts and Māori initiatives to seek eco-justice. Finally, a case study of a Pā Wānanga (Māori learning community) is provided to suggest potential solutions to some of the problems discussed previously. [ABSTRACT FROM AUTHOR]

INTRODUCTION: Reproductive justice in Aotearoa must be centred in Indigenous reproductive justice, challenging social and government systems that seek to maintain control of wāhine Māori¹ bodies in contradiction to our role as "he whare takata"², the house of humanity. This paper seeks to answer the question: What is the relationship between Indigenous women's reproductive justice rights and child removal in the Aotearoa New Zealand child protection system? APPROACH: Through centring our atua wāhine pūrākau knowledge, I look at the shift from wāhine as the holders of whakapapa³, through birthing practices and knowledge keepers, to the focus of the Aotearoa4 colonial project where women and children are controlled and punished. This article is a reflective, historical and contemporary analysis of complicit social work and settler state intervention on Māori bodies, with particular focus on wāhine and the child protection system. CONTRIBUTION: The article draws on the research and knowledge collected by wāhine researchers in the last 30 years, alongside my doctoral study locating Kāi Tahu wāhine narratives, post-child-protection system. Attention is paid to the colonial agenda which started prior to Te Tiriti o Waitangi (te Tiriti) in the clearly scripted story that usurped wāhine and continues today in multiple forms, including the child-protection system. [ABSTRACT FROM AUTHOR]

This paper explores European (Pākehā) settlers' perceptions of smells and why certain smells were labelled as threatening and transgressive, whereas others were deemed desirable and health-inducing. Whether it was the stench of dried fish, the musky odours of wetlands or the scent of flowers, representations of smell pervade the writings of Pākehā in Aotearoa New Zealand. In this paper, we draw attention to the critical role smells played in Pākehā settlers' perceptions of and efforts to radically remake terrestrial and freshwater systems of the Waipā and Waikato Rivers (located in the North Island of Aotearoa New Zealand) in the late nineteenth and early twentieth centuries. Smells, scents, and aromas were all-powerful aides connected to Pākehā settlers' understandings of health and disease. They influenced individual settlers and settler colonial government actions to remake landscapes and waterscapes. Nevertheless, smellscapes are largely overlooked by scholars when discussing environmental change and management regimes. • Smells informed how people experience environments, foods, biota, and other people. • Colonial New Zealand comprised of landscapes, waterscapes, and smellscapes. • Gender norms and race-based thinking influenced settler colonial smellscapes. • Settler colonial project in New Zealand involved to remake deodourise wetlands. • Indigenous Māori occupied ambiguous positioning settler colonial smellscapes. [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: Cultural competency is often promoted as a strategy to address health inequities; however, there is little evidence linking cultural competency with improved patient outcomes. This article describes the characteristics of recent educational interventions designed to improve cultural competency in healthcare workers for First Nations peoples of Australia, New Zealand, Canada and the USA. Methods: In total, 13 electronic databases and 14 websites for the period from January 2015 to May 2021 were searched. Information on the characteristics and methodological quality of included studies was extracted using standardised assessment tools. Results: Thirteen published evaluations were identified; 10 for Australian Aboriginal and Torres Strait Islander peoples. The main positive outcomes reported were improvements in health professionals' attitudes and knowledge, and improved confidence in working with First Nations patients. The methodological quality of evaluations and the reporting of methodological criteria were moderate. Conclusions: Cultural competency education programs can improve knowledge, attitudes and confidence of healthcare workers to improve the health of First Nations peoples. Providing culturally safe health care should be routine practice, particularly in places where there are concentrations of First Nations peoples, yet there is relatively little research in this area. There remains limited evidence of the effectiveness of cultural education programs alone on community or patient outcomes. Cultural competency is often promoted as a strategy to address health inequities, although evidence linking cultural competency to patient outcomes is scarce. We conducted a narrative review of the recent literature on cultural education programs and found 13 published evaluations, mainly reporting improvements in health professionals' attitudes and knowledge, and improved confidence in working with First Nations patients. Although cultural education has a positive short-term impact, none of the studies included measured improved patient health outcomes. [ABSTRACT FROM AUTHOR]

This paper explores the role of metaphor in cognition, outlining how the machine metaphor came to dominate and the problematic assumptions for culture/nature relationships and the consequences for the environment that underpin this metaphor. It then argues that the machine metaphor needs to be complemented by an animistic metaphor, which embodies and underpins indigenous relationships to nature, using examples from the New Zealand Māori. [ABSTRACT FROM AUTHOR]

This article is informed by a kaupapa Māori methodology and reports on a "by Māori for Māori" peer mentoring programme. The programme, offered by the College of Business at Massey University, focuses on Māori students who are studying at a distance. We outline the programme and the experiences and perceptions from kanohi ki te kanohi (face-to-face) interviews and discussions with seven Māori student mentors who are studying internally. Using Durie's (2009) model of Māori student success we identify a number of attributes that mentors developed by participating in this programme and providing help and support to distance students. Results suggest that mentoring programmes can provide mentors with opportunities to develop in areas such as leadership, which may not have been previously identified and discussed in the literature. [ABSTRACT FROM AUTHOR]

Policies increasingly reinforce the self-determination of Indigenous peoples, but issues remain around group definitions. Colonization has led to (de)identification with Māori (New Zealand's Indigenous peoples) identity markers. We explore differences between Māori on combinations of descent, ethnicity and Iwi (extended kinship group) knowledge in the 2013 Census, and self-reported discrimination. There were six groups within the Māori descent population: two did not know their Iwi – some identified solely as Māori ethnicity (2.8 per cent) – or Māori plus another ethnicity(-ies; 6.8 per cent); two did not identify as Māori ethnicity: more named their Iwi (7.2 per cent), than not (6.9 per cent); the largest groups knew their Iwi and identified as Māori ethnicity, either solely (30.8 per cent), or alongside another ethnicity(-ies; 34.3 per cent). We found a pattern of differences across demographics and discrimination, highlighting the complexity of Māori identity and the need to account for differences within Indigenous groups. [ABSTRACT FROM AUTHOR]

While the Sustainable Development Goals (SDGs) were inclusive in their design, the reliance on official measurement infrastructures has upheld narrow definitions of both the terms of sustainability and development. Indigenous and non-Indigenous "governance beyond the state" approaches call these definitions into question. They highlight that disaggregated official data are unable to fully reflect alternative grounds and aspirations of living sustainably with the environment and non-human world. Relational Indigenous epistemologies and practices contribute to alternative epistemic infrastructures. In this paper, three examples from the Andean-Pacific region provide an alternative lens through which to reconceptualize and remake the SDG landscape. Together this suite of cases highlights the importance of bottom-up articulation processes, knowledge inclusion, and alternative epistemic harmonization for operationalizing the SDGs. In particular, we highlight the urgent need to renegotiate the relationship between Indigenous communities and the global measurement infrastructure in order to pursue and realize sustainability globally. [ABSTRACT FROM AUTHOR]

This paper takes a fresh look at Maori women and leadership through individual and collective storytelling. Stories or pubar;rākau about Maori women leaders involved in environmental sustainability, employment rights, and sport are used to reveal the often silenced realities of Maori women’s leadership and challenge dominant leadership discourse. Findings suggest mana wahine/the power and authority of women is a critical element of Maori women’s leadership as well as values and concepts that feature in traditional purakau and cultural roles for women. The holistic nature of Maori leadership was captured by considering three interrelated and fluid spheres – leadership as influence, leadership in context and the performance of leadership. These stories are a preface and we invite others to join the dynamic process of storytelling so that the plurality of Indigenous women’s leadership perspectives, experiences and performances are recognised and celebrated. [ABSTRACT FROM AUTHOR]

Aim: To synthesise international literature to identify mechanisms that maintain racism in nursing and understand the factors that contribute to designing and implementing anti‐racist praxis to inform nursing in Aotearoa New Zealand. Design: An integrative literature review was undertaken, integrating Indigenous Kaupapa Māori methodologies to ensure a cultural and philosophical lens. Methods: Peer‐reviewed literature published, between January 2011 and July 2023 were sourced. Of 1296 articles, 16 met the inclusion criteria and 4 were identified via citation chaining. In total, 20 articles were included. The Johns Hopkins Research Evidence Tool was applied, findings extracted, and thematic analysis completed utilising Indigenous Kaupapa Māori principles. Data Sources: Databases, including CINAHL, Scopus, PubMed and Aus/NZ Reference Centre, were searched in July 2023. Results: Two key themes were identified: (1) colonial active resistance to change; and (2) transformational, visionary, and proactive nursing. Conclusion: Nurses are well‐positioned to confront the structures that maintain racism in health and education systems but are often actors in maintaining status quo. Anti‐racist praxis can be a mechanism for nurses to reimagine, redefine and transform nursing care, leadership, and nursing education to begin to eradicate racism. Reporting Method: This integrative review adhered to the 2020 Preferred Reporting for Systematic Reviews and Meta‐Analyses (PRISMA) method. Patient or Public Contribution: No patient or public contribution. Implications for the Profession: Racism remains prevalent in nursing and the healthcare system. It is necessary to implement anti‐racist praxis and policies that resist, deconstruct, and dismantle power and racism while validating Indigenous values, beliefs and practices. This is vital to deliver equitable health care. Impact: This integrative review presents lived realities and knowledge of Indigenous and racially minoritised nurses and scholars, alongside nursing allies to inform anti‐racist praxis. This evidence signifies that it is time to walk the walk to challenge the colonising systems and processes that hold racism in place. [ABSTRACT FROM AUTHOR]

Neuropsychological tests are routinely used to assess Māori, the indigenous people of New Zealand, yet very few investigations of the psychometric properties of these tests with this population have been conducted. This paper focuses on factors that may impact performance of Māori adults on neuropsychological testing. The Wechsler Adult Intelligence Scale-IV (WAIS-IV) was administered to a sample of 284 Māori stratified for age (between 16 years and 90 years) and gender in order to establish a Māori normative data set. The sample who primarily spoke English as their first language were recruited from a range of urban, regional and rural areas in New Zealand to obtain representation of the main Māori Iwi (tribes). Analysis of test results suggests acculturation, education, income, and, "a culturally positive experience" may have accounted for some of the variance in test performance. [ABSTRACT FROM AUTHOR]

This paper argues that the historic mode of expression for Indigenous knowledge has been essentially visionary and mythic, often grounded in oral traditions of great antiquity. Essentially, communication of this knowledge has had a poetic 'supernormal' character, employing imagery that can be interpreted on many levels. The danger of superficially rendering ancient cultural forms of knowledge to fit with Western 'scientific' understanding is discussed, particularly the risk of divorcing such knowledge from the original, primal, imaginative source in which it is situated. Appreciation of this is necessary if Indigenous knowledge is to be effectively and sustainably embedded in education. The paper explores the educational significance of oral story-telling as a medium through which such knowledge can be articulated but also renewed and further developed, using the concept of Te Whāriki in New Zealand Schools as a model of culturally-inclusive, narrative-rich educational practice within the New Zealand national school system. A fruitful link is drawn between the oral traditions of holistic-wisdom knowledge of Indigenous people and the creative activity of oral story-telling in schools, encouraging an integrated approach to Indigenous knowledge in education that integrates intellect with emotional and practical intelligence. [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]

A scan of social research about rural New Zealand from the 1980s reveals power divisions which have muted the voices of 'others'. Listening to these voices could transform how we manage the economy, sustain the environment and promote social well-being in future. Rural sociological attention in New Zealand has focused on the people and communities associated with land and resource-based assets, with little attention to the rural majority not engaged in primary production. Indigenous voices are also missing. As Jessica Hutchings argues, decisions on economic development, the environment and social services continue to uphold colonial hegemony as the dominant worldview in Aotearoa New Zealand. By being open to the perspectives of people normally ignored and particularly engaging with indigenous approaches, application of capital and power in development can be rethought and structural inequalities addressed. [ABSTRACT FROM AUTHOR]

This paper provides a foundational framework to bring into conversation indigenous world views in reimagining universities. Highlighting a specific indigenous world view, the university is presented as a site for critical conversation and transformative praxis. We discuss the workplace experiences of indigenous staff in a university and infer from these how management practices related to indigenous staff could be enhanced. Building on our study of Māori academic and administrative staff in a New Zealand university, an indigenous typology and a Wero or challenge matrix is offered, which locates different positions and actions that universities adhere to or seek to emulate. The paper argues for universities to reimagine their policies and practices by drawing from the complex richness of indigenous world views. [ABSTRACT FROM AUTHOR]

Mainstream approaches to chronic condition management and prevention inadequately address the needs of Māori, the Indigenous people of New Zealand. Māori health service providers (MHSPs) are uniquely placed to address the critical gap in the prevention of chronic conditions. In this paper, we report qualitative research findings investigating how prevention was being modelled, practiced and measured in selected MHSP settings. Results indicate barriers to achieving wellbeing through health service delivery. The dominant individualistic, medical conditions-focused discourse, along with responding to acute need, is a driver of service delivery norms.There are examples of shifts in organisational structure and delivery configurations that demonstrate that these norms are being challenged and reframed, in some form, by MHSPs. Consolidation of these approaches requires significant work and increased resources as well as a broader systems-level response that prioritises prevention. [ABSTRACT FROM AUTHOR]

Following the recent claims lodged at two universities in Aotearoa New Zealand alleging the existence of racism, there has been scepticism towards the professed commitments by universities to create an inclusive and safe environment for Indigenous Māori. As a Kaupapa Māori-informed study, we (a group of Māori and Tauiwi scholars) employed tenets of Critical Race Theory to examine how the representation of Māori is racialised and subordinated in university strategic documents. We located five predominant discourses portraying different mechanisms that reify whiteness in university practices such as the selective interpretation of Te Tiriti articles, targeted recruitment of Māori, framing of Māori as dependent on the Crown to succeed, commodification of mātauranga Māori, and avoidance of conversations about structural racism, colonisation, and racial equity. Our findings suggest that university strategic goal statements need to incorporate a critical race analysis, or else risk perpetuating practices that fall short of challenging the status quo. [ABSTRACT FROM AUTHOR]

This paper presents some of the results from a 2-year, qualitative study entitledGrowing up kāpo Māori: Identity, whānau, and cultural well being. It explores the educational experiences of 10 Māori (indigenous people of Aotearoa, New Zealand), who are kāpo (blind/vision impaired) of various ages up to the age of 80, and their whānau (family). In this research, four common themes emerged, including (1) visibility and invisibility, (2) cultural location and dislocation, (3) cultural consonance and dissonance, and (4) transformation and change. These themes are discussed in this paper in relation to the participants' educational experiences. Overall, schools had difficulty providing both culturally appropriate education and educational support for the participants' vision impairment. Inclusive education options for kāpo Māori tamariki/rangatahi and their whānau were limited. However, the participants articulated aspirations for education in their own communities, with their whānau that would value them as Māori who happen to also be kāpo. In order to realise these aspirations, the participants and their whānau moved not only between educational settings but also towns. [ABSTRACT FROM PUBLISHER]

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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]

This paper examines the way in which Maori cultural frameworks have influenced mainstream social work practice. Using the example of indigenous practice developed by Maori social workers in Aotearoa New Zealand, the paper explores five sets of constructs that have provided a framework for thinking in mainstream social work practice. These constructs bring a richness to practice which encourages practitioners to critically reflect on the philosophies and practice knowledge that inform their work with clients. Of particular significance is building an understanding of the ways in which context shapes experience and the implications this has for practice. These emerging perspectives in mainstream practice have the potential to create practice that is more responsive to diverse populations and that recognises the central place of cultural frameworks in effective social work practice. [ABSTRACT FROM AUTHOR]

A number of different countries and states have or are in the process of developing formal or informal guidelines to govern gambling advertising and marketing of gambling. There is a growing consensus that gambling advertising should not mislead the public, be fair, provide information on the odds of wining and there should be provisions in place to protect vulnerable groups, such as, children. In the development of these guidelines by different countries or states there has been no real consideration of the need to engage with different indigenous and ethnic populations to ensure that they are protected as vulnerable populations. Further there is a need to engage with these populations within countries and across countries to ensure that indigenous and ethnic minority cultural icons, values, religious practices and music are not used without their permission or exploited in the business of promoting and marketing different forms of gambling products. New Zealand’s experience of marketing and advertising of gambling is discussed in this paper. It is outlined the development of casinos in New Zealand and how Maori were actively encouraged to participate in the opening of these establishments and therefore, legitimate their existence as a safe place for Maori, the indigenous population of New Zealand to frequent on a regular basis. Since then other ethnic minority populations have been targeted to engage in different forms of gambling by recognising their significant cultural events, importance of family events and celebrating and promoting the success of important sport role models. Gambling advertising can be direct or subtle, however, little research has focussed on the third person effect associated with gambling advertising. New Zealand has adopted a public health approach to reduce gambling related harm. One of the key strategies introduced to reduce gambling related harm has been the development and implementation of harm minimisation regulations. Research conducted in New Zealand regarding individuals’ attitudes and behaviour to gambling, highlights that Maori have a high recall of gambling advertisements alongside other ethnic populations. The paper suggests that as part of a public health approach to reduce gambling related harm that it is now timely in New Zealand, for consideration to be given as to how much exposure, if any, New Zealanders should be subjected to gambling advertising. [ABSTRACT FROM AUTHOR]

Cross-cultural research designs are increasingly employed in the New Zealand context to investigate a range of complex social and environmental issues. However, there is little guidance for researchers who work for mainstream organisations and hapū (subtribe(s)) and iwi (tribe(s)) on how to undertake cross-cultural collaborative research. Trust is a key issue that makes cross-cultural research possible and it is surprising that issues relating to trust have not featured widely in the literature. In this paper, we reflect on our experiences working cross-culturally and collaboratively with a hapū in Northland, New Zealand. We discuss how a mainstream research organisation worked with a community health trust and developed a working relationship with a hapū, forming the basis of a community-driven collaborative evaluation of a central government-funded project. Key findings were the establishment of a tuākana-tēina relationship (where teacher and learner are interchangeable) between the members of the collaborative research team and the employment of appropriate research methods to develop a research agenda that ensured everyone would benefit from the research. [ABSTRACT FROM AUTHOR]

This paper reports on a research project that is centred around two primary school (years one to six), and an intermediate school (years seven and eight) in a large urban suburb in Auckland, New Zealand. Six teacher participants across two schools (including the principal or designate) are working alongside two lead researchers in a co-ordinated range of experiential activities and engagements, and critical action research projects. These actions enable participant teachers to explore and trial the most effective teaching and whole school practices to significantly raise indigenous Maori student achievement. Compounding the cross-cultural factor is the issue of socio-economic class as the two participant schools are in a low socio-economic area. Concurrently the lead researchers are examining, researching and reporting on the whole project, with the aim of providing a model for other New Zealand school contexts. [ABSTRACT FROM AUTHOR]

Objectives.New Zealand has a unique tool, Te Tiriti o Waitangi, the Treaty of Waitangi, for addressing health disparities. Indigenous Māori have compromised health status compared to other groups. This paper investigates ways in which public health units (PHUs) and non-governmental organisations (NGOs) use Te Tiriti o Waitangi in service delivery to Māori. Design.A nationwide telephone survey of primary health providers (n=162) was conducted in 2014-15. Participants were asked about effectiveness and monitoring of their service delivery to Māori. Results.PHUs reported actively working with Māori, and Te Tiriti o Waitangi to reduce health disparities. Direct Māori engagement with development and delivery of programmes was viewed as essential. Strategies included designated PHU staff in positions of responsibility, formal partnerships with Māori, and providing operational and strategic guidance. Some PHUs supported development of cultural competencies. NGO responsiveness to Māori was variable. Some NGOs described prioritising service delivery and programmes for Māori. Others reported the focus of their service was European or other non-Māori ethnicities. Lack of resources or past difficulties engaging with Māori were barriers. Conclusion.Public health has an ethical commitment to reduce health disparities. Advancing Te Tiriti obligations in everyday practice has the potential to address inequalities. [ABSTRACT FROM AUTHOR]

Introduction: This paper identifies predictors of subsequent injury (SI) in a cohort of injured Māori. Interventions to reduce SI among indigenous populations would help overcome the disproportionate burden of subsequent injury experienced, thereby reducing inequities in injury outcomes and the overall burden of injury.Methods: Interview data from the Prospective Outcomes of Injury Study (POIS) were combined with Accident Compensation Corporation (ACC; New Zealand's universal no-fault injury insurer) and hospital discharge datasets. Any injury event resulting in an ACC claim and occurring within 24 months of the injury for which participants were recruited to POIS was considered an SI. This was regardless of whether it was the same type, region or cause as the original injury or not. Predictors of SI were identified using modified Poisson regression.Results: Of 566 participants, 62% (n=349) experienced ≥1 SI in the 24 months following their sentinel injury. Māori whose sentinel injury was an intracranial injury were more likely to sustain an SI compared to those whose sentinel injury was another type. SI was less likely to occur for participants whose sentinel injury was a lower extremity fracture or classified as "Other" (e.g. crush, burn, poisoning). SI were more common among those aged 18-29 years compared to those aged 30-49 years, and less common among those living with family compared to those who were living alone.Conclusions: More research into the circumstances of intracranial injury and SI among Māori is warranted. This would help inform the nature of interventions to prevent SI and the points at which these should be implemented. [ABSTRACT FROM AUTHOR]