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To date, there is little research focusing on the role of culture and Indigenous ways of knowing in Western science-dominated high performance sporting environments. This paper takes inspiration from the emerging field of Postcolonial Science Studies and feminist Indigenous scholars to explore how Aotearoa (New Zealand) Black Ferns Sevens players from Māori and Samoan descent make meaning of their bodies within Westernized high performance sporting spaces. Drawing upon a thematic analysis of semi-structured interviews with 18 members of the Black Ferns Sevens squad, we illustrate how players navigate divergent cultural value systems within and across various aspects of the high performance sport environment, including training, nutrition, menstruation, and the everyday quantification of their bodies. This paper also reveals some of the important considerations, learnings, and vulnerabilities experienced during this cross-cultural research collaboration, and highlights the need for more research by/with/for Indigenous women in high performance sport environment. [ABSTRACT FROM AUTHOR]

Karaka (Corynocarpus laevigatus J.R. Forst. & G. Forst.) is an endemic New Zealand tree species that attracts polarising views and controversy. Prior to the arrival of humans in New Zealand, karaka was probably restricted to warmer areas of the northern North Island, but it now occurs throughout much of New Zealand, including on Rēkohu/Chatham Island (where it is known as kōpi). Genetic analyses have shed light on the evolutionary origins of karaka and its translocation history. Karaka holds significant cultural and historical value for Māori and Moriori, but it is also viewed as an environmental weed outside its natural range due to its capacity to outcompete resident native vegetation and disrupt local ecosystems. Karaka fruit can be toxic to dogs and other animals, including humans, if not prepared correctly before consumption. The management of karaka in New Zealand presents a unique challenge that exemplifies the complexities inherent in balancing cultural values with ecological integrity. The aim of this paper is to bring together all these different perspectives and explore avenues for future management strategies that accommodate both the cultural significance and the ecological impact of karaka. An informed, culturally sensitive management strategy that involves mana whenua can pave the way for a future where both cultural and ecological aspects of the karaka tree are given due consideration where appropriate. Such an approach could also inform the management of other native plant species that become invasive outside their natural range both in New Zealand and internationally. [ABSTRACT FROM AUTHOR]

Indigenous Research Methodologies (IRMs) for considering cultural values of water are a missing component of water and wetlands management in Australia. On this dry, flat and ancient continent Traditional Knowledge has been passed on from generation to generation for millennia. The profound knowledge of surface and groundwater has been critical to ensuring the survival of Indigenous peoples in the driest inhabited continent, through finding, re-finding and protecting water. Indigenous Research Methodologies can provide a basis for the exploration of this knowledge in a way that that is culturally appropriate, and which generates a culturally safe space for Indigenous researchers and communities. The development of IRMs has been and continues to be limited in Australia in the water context, primarily due to the lack of Indigenous water practitioners, with non-Indigenous researchers dominating the sector. The intention of the paper is to shift and decolonise the research paradigm from studying Indigenous peoples through non-Indigenous research methodologies, to partnering in developing methods appropriate to Indigenous knowledge systems. Indigenous Research Methodologies are rooted in Indigenous epistemologies and ontologies and represent a radical departure from more positivist forms of research (Wilson, Can J Native Educ 25:2, 2001). This allows the Indigenous researcher to derive the terms, questions, and priorities of what is being researched, how the community is engaged, and how the research is delivered. This paper provides an overview of Indigenous engagement in water management in Australia and Aotearoa (New Zealand), with reference to case studies. These more general models are used as the basis for developing an IRM appropriate to the Kamilaroi people in the Gwydir Wetlands of northern NSW, Australia. [ABSTRACT FROM AUTHOR]

Stable, healthy families are the loto or heart of strong Pacific communities. This paper addresses the problem of a decline in the strength of Pacific families. It introduces and discusses the Tongan concept of O'ofaki , as the way in which shared, core relational commitments can bring Pasifika peoples together to support one another for health and community development. This process is based on a reciprocal sharing of social capital to promote cultural solidarity and social justice. We describe two studies by the lead author, through which the concept of O'ofaki emerged. The first study utilized an action research model while the second study focused on two Pasifika-centric research approaches: talanga , which is a Tongan word for interactive talking for a purpose, and the kakala (Tongan garland) research approach. The latter approach is incorporated within a general inductive methodology as well as luva— the dissemination of the results. Finally, the paper focuses on the components of O'ofaki and its application to Pasifika communities. [ABSTRACT FROM AUTHOR]

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

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]

Using a mixed-method approach, this present study examined the roles of calling and the relation between life goals and spiritual values among early childhood professionals in New Zealand. Among the 102 participants who completed the surveys, 24 participated in the follow-up individual interviews. In line with previous research, results showed that the five spiritual values—conformity, universalism, tradition, benevolence, and security—positively correlated with at least three intrinsic life goals, but showed a negative correlation with at least three of the four extrinsic goals. In addition, all non-spiritual values—self-direction, stimulation, hedonism, achievement, and power—correlated negatively with at least three of the intrinsic life goals. A similar pattern was found between the correlation between all non-spiritual values and extrinsic life goals. Interview data showed that participants who self-identified as having experienced a call to work with young children actively engaged with their calling. They also affirmed that their calling was experienced at a deeply personal and emotional level. Participants also recognized the important impact of life goals, personal and spiritual values on their work. This paper concludes with implications for future research and practice. [ABSTRACT FROM AUTHOR]

Information about traditional end-of-life care customs was gathered from Māori New Zealanders. How health and palliative care services helped or hindered families to use their customs within different health care settings was also examined. The use of the digital story-telling method to create personalised short videos is reported on in this paper. Kaupapa Māori Research and social constructivist methods were employed to conduct face-to-face interviews with 61 Māori families (including someone with a life limiting illness), plant medicine healers, spiritual practitioners and health and palliative care providers. Of these, sixteen family representatives participated in a digital story telling workshop. A Kaupapa Māori thematic analysis confirmed earlier findings that the digital storytelling method was a useful technique to record Māori traditional caregiving customs. Subject material aligned with four dominant themes; (1) 'whānau manaaki', where the mana (value, prestige, authority) of family was given visibility and was celebrated; (2) the 'importance of wairuatanga' provided insight into the place of Māori spirituality, (3) the 'importance of rongoā rākau' highlighted the role of traditional plant medicines; and (4) the 'cultural support provided by health professionals' reflected the care values health and palliative Q3 care professionals should ideally adopt. [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]

Teaching in ways responsive to the cultures of our students is vital towards enhancing equity of access to mathematics achievement and putting educational policy into practice. New Zealand has the largest group of Pāsifika people in the Western world, a multi-ethnic group of indigenous people from Pacific Island nations who have differing cultural values and experiences than the dominant Pākehā (Maori term commonly used to refer to European New Zealanders) population. This study aims to explore how patterning tasks based on indigenous patterns can support young diverse students to develop understanding of growing patterns. Two case studies are presented which show the results of an exploratory teaching experiment undertaken with one classroom of culturally diverse Year 2 students (6-year-olds) situated in an urban low socio-economic area. Data drawn for this paper includes video-recorded classroom observations, written responses from students, and reflective notes from the researcher and teacher from two lessons of a series of 10 lessons on growing patterns. Data analysis involved an iterative approach of repeated refinement cycles focusing on early algebraic thinking and the pedagogical actions of the teacher. Findings revealed that the use of indigenous patterns in conjunction with pedagogical actions drawing on cultural values was successful in engaging these students in early algebraic reasoning. [ABSTRACT FROM AUTHOR]

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]

This paper explores the integration and impact of Indigenous cultural values on social, environmental and economic sustainability practices in New Zealand Māori tourism businesses. Utilising a Kaupapa Māori (Māori philosophy) paradigm, 12 respondents from 8 Māori tourism businesses were interviewed. Findings highlight the conscious implementation of indigenous cultural values through consultation processes and their extensive impact on staff, stakeholders, wider community and natural environment through sustainable relationships based on hospitality, unity, belonging and self-determination, in line with the diverse economies framework. We argue that current shifts towards sustainable business practice in tourism reduces the perceived gap between indigenous and Western business approaches. [ABSTRACT FROM AUTHOR]

Sexuality education is a compulsory part of The New Zealand Curriculum for state-funded schools. In 2015, the Ministry of Education has published an updated revision of their official guidelines for schools on the teaching of sexuality education. This paper employs Foucauldian discourse analysis to argue that this policy document, Sexuality Education: A Guide for Principals, Boards of Trustees, and Teachers, reflects and reproduces particular ways of knowing which constrain possibilities for socially just sexuality education. These discourses include the adoption of an intellectual approach to teaching sexuality, the mandate to measure learning objectives, and a narrow emphasis on positive sexuality. Intentions for the curriculum to deliver a holistic, socio-ecological vision of sexual health as well as one which embeds Māori values are undermined by dominant understandings of individual action which shape approaches to both sexuality and pedagogy. Furthermore, the liberal recognition of cultural, ethnic, sexual and gender diversity in the curriculum unintentionally reinscribes an unmarked white, secular, heterosexuality as the norm. This paper reflexively critiques the discursive tensions that inhibit the realisation of sexuality education in schools which meets the needs of diverse students and offers it as a possible site for social justice. [ABSTRACT FROM AUTHOR]

This paper explores how New Zealand Police used story-telling as a crucial driver of co-creation in order to affect a major culture change. Using evidence from over 240 semi-structured interviews, our research challenges current thinking about police cultures and shows how allowing members of an agency to develop and share reflective narratives can promote attachment to new cultural values, through sensemaking. In so doing it extends current literature on co-creation and co-production, and the impact of story-telling on power relationships in organizational culture. It suggests that the crafting and sharing of stories enables value-attribution in a co-creative environment. [ABSTRACT FROM AUTHOR]

Purpose The purpose of this paper is to examine the cultural implications of James Henry Pope’s selection of fables for his 1886 Native School Reader designed to teach English to Māori students in Native Schools.Design/methodology/approach The essay takes a historical approach. It surveys attitudes towards the fable as a pedagogical tool prior to 1880 and reviews Pope’s choice of 50 from the 300 available fables in the Aesopic canon.Findings The study finds that Pope was well informed and well intentioned, but nonetheless appeared to be unaware of potentially unsettling interpretations of his selected fables.Originality/value While it may be relatively easy for twenty-first-century readers to perceive the cultural tensions of Pope’s work, exploring the historical context helps us to understand both why Pope compiled the text he did, and why he and his books were well regarded by both Pākehā and Māori, despite almost certainly not conveying the values the settlers wished to inculcate in Māori. [ABSTRACT FROM AUTHOR]

Introduction. The value of family health history as a means to understanding health risk has been long known. Its value in a precision medicine context is also now becoming apparent. General practitioners (GPs) are considered to play a key role in the collection, and investigation, of family health history, but it remains widely reported as being both poorly and infrequently undertaken. Little is known about this practice in Aotearoa New Zealand (NZ). Aim. This study aimed to explore current practices in relation to the ascertainment of family health history, with a view towards precision medicine. Methods. Semi-structured interviews were conducted with 10 GPs recruited from one urban area of NZ. The interviews were subjected to a thematic analysis. Results. Family health history information was used to varying degrees in four areas - risk ascertainment, patient engagement with a diagnosis, social context and building relationships. Patient cultural considerations were rarely mentioned. Reliability of information provided by patients, resource constraints, context driven consults and electronic health record limitations are potential indicators of current limits of family health history. Discussion. Our findings present a baseline of current practice and echo larger studies from overseas. As precision medicine is not yet routine, a unique opportunity exists for consideration to be given to establishing specific roles within the NZ health system to enable equitable practice of, and subsequent health gains from, the use of family/whānau health history information as part of precision medicine. [ABSTRACT FROM AUTHOR]

The inadequate success of decades-long attempts to restore aquatic biodiversity casts doubt on the effectiveness of common top-down driven approaches that focus on ecological and socio-economic objectives alone. A way forward is engaging with the public with the aim of accounting for cultural values and local knowledge and building community buy-in to restoration and management plans. We demonstrate a values-based framework based on Multi-Criteria Decision Analysis (MCDA) to develop a management plan for the Lake Wānaka catchment, making use of the fact that Aotearoa/New Zealand mandates action plans to consider community values. The MCDA-framework successfully wove together cultural, ecological, and socio-economic values. Clearly translating values into objectives and structuring them hierarchically allowed the identification of current system deficits and management scenarios to address them. Combining the estimated effects of potential actions with the process participants' subjective preferences for high-level objectives led to a clear prioritisation of management scenarios. The elicited preferences highlighted the community's collective perspective on the relative importance of local objectives, which is an optimal basis upon which to agree on a management plan. We recommend values-based approaches such as MCDA as a way forward for inclusive freshwater co-management not only in Aotearoa/New Zealand, but elsewhere as well. Glossary of Māori Terms: Aotearoa: the Māori name for New Zealand; Hui: a meeting; Iwi: the largest tribal unit in Māoridom; Kaitiakitanga: guardianship over the sky, sea, and land; Kākahi: large freshwater mussel species including Echyridella menziezii; Kōaro: an endemic New Zealand fish species (Galaxias brevipinnis); kokopu: a group of endemic New Zealand fish species in the family Galaxiidae; mahinga kai: resources that are customarily used/harvested; mātauranga Māori: Māori knowledge; Mauri: life force or vital essence inherent in all living things; Nohoaka: seasonal occupation site; Pā: a settlement/village; Pākehā: a non-Māori New Zealander; Raupō: wetland plant (bullrush; Typha orientalis); Rūnaka: small or local tribal unit; te ao Māori: the Māori world view acknowledging the interconnectedness and interrelationship of all living and non-living things; te mana o te wai: a Māori concept that refers to the fundamental importance of water and recognises that protecting the health of freshwater protects the health and well-being of the wider environment, including people; tuna: freshwater eels indigenous to New Zealand (Anguilla dieffenbachii and Anguilla australis); important mahinga kai species; waka: canoe [ABSTRACT FROM AUTHOR]

This article highlights the significance of prioritizing Indigenous voices and knowledge systems, using whānau-centred initiatives (a concept that encompasses the broader family and community) as a foundation for health promotion within an Indigenous context. Tū Kahikatea, a conceptual framework, is used to demonstrate the relationship between the values underpinning different whānau-centred initiatives and their corresponding outcomes. The framework highlights the capacity of whānau-centred initiatives to support whānau in attaining mana motuhake, which represents collective self-determination and the ability to exercise control over their own future. By doing so, these initiatives contribute to the improvement of whānau health outcomes. With recent changes to Aotearoa New Zealand's health system, the findings underscore the benefits and potential of whānau-centred initiatives in enhancing whānau health outcomes, and advocate for continued strengths-based practices in Aotearoa New Zealand's health system. By bridging the gap between academia and grassroots community action, the article demonstrates the potential of whānau-centred initiatives and contributes to a global call for integrating Indigenous viewpoints and practices into Westernized healthcare, in order to improve Indigenous health outcomes. [ABSTRACT FROM AUTHOR]

While it is clear that refugee‐owned small businesses generate economic value, what is less understood is small businesses' role in blended value generation for ethnic/co‐ethnic and local host communities. To explore this issue, we conducted interviews with 19 refugee business owners residing in New Zealand. Our findings concur with the extant literature that refugee‐owned businesses generate economic, social and cultural value in their adopted countries. However, these businesses can be differentiated by their value focus; that is, whether the business' sole focus is economic or a nuanced blend, where economic value is complemented by strong social and cultural outcomes. In addition, these businesses' blended value generation is concentrated in either ethnic/co‐ethnic or to local host communities. We use the findings to construct a typology of value generated by refugee‐owned businesses, based on two continuums: from economic value to blended value and from ethnic/co‐ethnic focus to local host focus. [ABSTRACT FROM AUTHOR]

In a multicultural country, such as New Zealand, multicultural education has become the subject of early childhood polices and research. Increased national and international attention towards minority rights has resulted in the development and implementation of multicultural practice for realizing quality early childhood education for children and families of diverse cultural backgrounds. The study addressed in this paper set out to examine the multicultural education of early childhood settings in New Zealand from the experiences and perspectives of Chinese immigrant young children, their teachers and parents. It analyses data in the conceptualization of children as active agents, with the emphasis on the influence of their homes and the early childhood centres, giving rise to a tension between the children's needs to fit in the centres and the children's and their parents' right to inclusion and be different. [ABSTRACT FROM AUTHOR]

In Aotearoa New Zealand, the precariat is populated by at least one in six New Zealanders, with Māori (Indigenous peoples) being over‐represented within this emerging social class. For Māori, this socio‐economic positioning reflects a colonial legacy spanning 150 years of economic and cultural subjugation, and intergenerational experiences of material, cultural and psychological insecurities. Relating our Kaupapa Māori approach (Māori cultural values and principles underlining research initiatives) to the precariat, this article also draws insights from existing scholarship on social class in psychology and Assemblage Theory in the social sciences to extend present conceptualizations of the Māori precariat. In keeping with the praxis orientation central to our approach, we consider three exemplars of how our research into Māori precarity is mobilized in efforts to inform public deliberations and government policies regarding poverty reduction, humanizing the welfare system and promoting decent work. Note: Aotearoa New Zealand has been popularized within the everyday lexicon of New Zealanders as a political statement of Indigenous rights for Māori. [ABSTRACT FROM AUTHOR]

When Māori arrived at Aotearoa (New Zealand), they enjoyed an exclusive relationship with their country's geothermal resources, which they valued spiritually and physically. After European settlement, this relationship was no longer exclusive, and Māori thereafter held spiritual, physical, and additionally, political values towards geothermal resources in their attempt to remain relevant in Aotearoa's geothermal industry. In recent history, these values have been overlooked and forgotten by many, including some Māori, due to a certain ignorance displayed by those who practised modern and more invasive forms of geothermal management and development. The presented study involved a series of wānanga (Māori-based workshops), first to discuss the history regarding these values and thereby recognising where they originated from, and second to reinterpret these values as indicators of cultural sustainability, such that they may be more practically accounted for when considering the management and development of geothermal resources in Aotearoa. [ABSTRACT FROM AUTHOR]

This research examines the impact of digitized and digital indigenous knowledge collections (D‐IKC) on cultural knowledge transmission, social connections, and cultural identity through semi‐structured interviews with 8 users of D‐IKC in New Zealand. The participants acknowledged that D‐IKC brought about many benefits, including the surfacing of otherwise hidden or inaccessible cultural heritage. Concerns around digital access, digital competency, and responsiveness to cultural values need to be thoughtfully addressed nevertheless. Use of D‐IKC had impact not only at an individual level but also at a social‐community level. We highlight several traditional cultural values related to D‐IKC use that are not embodied in existing value‐impact frameworks. This research also found that the intersection and interactions among individual needs, cultural expectations, and norms and affordances around the digital information environments concerned were nuanced and multifaceted. These facets must be incorporated into the stewardship of knowledge collections. We also observed "digital knowledge sharing in the wild"—knowledge transmission that transpired and in some cases led to creation of knowledge resources that materialized outside the bounds of the originating repositories and institutions. Further studies into such self‐organized knowledge transmission/sharing phenomena can lead to valuable insights to inform and shape the curation and design of D‐IKC. [ABSTRACT FROM AUTHOR]

In this paper we examine sustainability tensions among firms in business partnerships, and how managers make sense of them. To achieve this, 33 in-depth individual interviews alongside one informal group discussion were carried out at 16 relatively large, Chinese and New Zealand firms in business partnerships. We found that the New Zealand-based firms face complex and multiple sustainability tensions. We show that managers at Chinese and New Zealand firms tended to apply three kinds of logics: paradoxical, dichotomous, and business. Paradoxical logic is the type most commonly adopted. We also argue that how managers make sense of tensions in sustainability may not be influenced by their cultural values and norms. We offer scholarly and practical implications in identifying tensions in sustainability. Looking beyond traditional cultural roots helps practitioners recognise that tensions do exist when addressing divergent sustainability issues, creating more difficulty and challenges for these companies to manage them simultaneously. [ABSTRACT FROM AUTHOR]

To recognize the significance of indigenous cultures and their landscapes as well as to appraise these places, identification and evaluation have to focus on indigenous worldviews rather than on the deeply embedded Western civilization ideals and values of the design. Australian Aboriginal and New Zealand's Maori cultures are genuinely rooted in experiential interrelationships with land with a particular orientation toward relationship and time entrenched in cosmology, narrative, and place. This article explores a participatory design strategy that facilitates and benefits indigenous cultures in Australia and Aotearoa/New Zealand. Using a design-led research approach, this study endeavors to nurture capacity building within "traditional custodians" in order to contribute to the sustainability of rural communities as well as caring for landscape. The article also introduces a framework better suited to nurturing and managing cultural landscapes. This framework demonstrates the potential to simultaneously empower indigenous cultures to protect things that matter but also to enhance their economic, political, and social freedom as they understand it through the lens of their own cultural values. [ABSTRACT FROM AUTHOR]

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Aims and objectives: To compare the communication and practice experiences of migrant nurses in geographically distant, culturally dissimilar countries in Eastern and Western contexts. Background: Considerable research has focused on the experience of acculturation of migrant nurses into geographically diverse locations. However, there remains scant comparative research which considers the ways in which migrant nurses interpret their experience through making "sense" of events encountered in their practice. Design: An exploratory qualitative study was conducted using face‐to‐face interviews with 36 migrant nurses currently practising in New Zealand and 20 migrant nurses practising in the United Arab Emirates. Methods: The same question schedule was used to explore influences on communication and practice in both settings. Thematic analysis and sensemaking theory guided coding and analysis of data. COREQ guidelines informed the reporting of qualitative data. Results: Qualitative analysis resulted in five representative themes, three illustrating similarities across diverse cultures and two that demonstrate the differences migrant nurses require to navigate across contrasting cultural environments successfully. Conclusion: Cultural value‐based differences in both locales caused both systemic and interpersonal sensemaking challenges for migrant nurses that emphasise the importance of orientation and education programmes for internationally qualified nurses. However, cultural conflicts also exist within groups. Orientation programmes should address culturally patterned responses among different groups of internationally qualified nurses. Relevance to clinical practice: Findings demonstrate a need for migrant nurses to be willing to embrace ambiguity in order to acculturate into a collaborative team culture in each of the geographical locations in this study. As registered nurses (RNs) also carry their cultural imprint, orientation interventions targeting the cultural variations of nurses in less standardised orientation programmes may be more beneficial in enhancing acculturation and in turn, staff retention. [ABSTRACT FROM AUTHOR]

In biodiversity reporting, use of Maori species names supports the cultural aspirations of Maori. It helps to retain the Maori language and its dialects, and implicitly acknowledges indigenous relationships with the environment. However, although it is clear that there is growing support for incorporating Maori views, terminology (including species' names) and knowledge in New Zealand environmental reporting, there is often confusion about which Maori name to use, and about some of the regional nuances of the language. Here, we discuss the range and use of Maori bird names in biodiversity reporting, management and research as well as science communication. We piloted some potential mechanisms for improving awareness and adoption of regional names as well as the knowledge and understanding of both birds and culture those names contribute. We show that shifts in the use of species names can occur within short periods of time and identify potential pathways through which such shifts might occur. We emphasise that working with communities should be central to the incorporation of Maori bird names in regional and national reporting to support regional language variants that reflect the relationships of those groups to specific places and build community capability. We propose that creating a federated dataset to build maps of Maori bird names will support such reporting. [ABSTRACT FROM AUTHOR]

Just as ageing is part of life, so is death. Death does not end people's desire to connect with deceased family members and, arguably, the connection between the dead and the living plays an important role in people's lives and relationships. This article explores the matter of ancestor worship, as a form of filial piety, and highlights the importance of considering an "expanded" connection between past and current generations, beyond death. Data were collected from two qualitative studies with Korean residents from Australia, New Zealand and Korea, and analysed using an altered mode of thematic analysis in a Korean and English bilingual context. The findings from the studies show that connectedness with ancestors is an important part of the participants' physical and mental worlds. The discussion in this article includes the meaning of ancestral engagement, ancestral veneration, and mutual connections between ascendants and descendants. The term "memorial piety" is used to define what people practise in relation to remembering and commemorating ancestors or other late loved ones – not necessarily worshipping them in contemporary times. This article addresses a need to broaden the scope and quality of social work for both people who have died and their surviving families, and highlights the potential role of social workers in promoting a meaningful relatedness between past and living generations. [ABSTRACT FROM AUTHOR]

Abstract: Evaluative thinking as currently discussed in evaluation literature is relatively “culture free” in spite of the well‐known connection between values and culture. This chapter reviews the adequacy of applying dominant ways of knowing to evaluative thinking and reasoning in indigenous contexts. Through a case example, it explores how indigenous knowledge systems might influence our conceptions of evaluative thinking, and discusses the potential for the convergence and coexistence of diverse knowledge paradigms for evaluative thinking to better serve the needs and aspirations of indigenous communities. [ABSTRACT FROM AUTHOR]

Background: Understanding end of life preferences amongst the oldest old is crucial to informing appropriate palliative and end of life care internationally. However, little has been reported in the academic literature about the end of life preferences of people in advanced age, particularly the preferences of indigenous older people, including New Zealand Māori. Methods: Data on end of life preferences were gathered from 147 Māori (aged >80 years) and 291 non- Māori aged (>85 years), during three waves of Te Puawaitangi O Nga Tapuwae Kia Ora Tonu, Life and Living in Advanced Age (LiLACs NZ). An interviewer-led questionnaire using standardised tools and including Māori specific subsections was used. Results: The top priority for both Māori and non-Māori participants at end of life was 'not being a burden to my family'. Interestingly, a home death was not a high priority for either group. End of life preferences differed by gender, however these differences were culturally contingent. More female Māori participants wanted spiritual practices at end of life than male Māori participants. More male non-Māori participants wanted to be resuscitated than female non- Māori participants. Conclusions: That a home death was not in the top three end of life priorities for our participants is not consistent with palliative care policy in most developed countries where place of death, and particularly home death, is a central concern. Conversely our participants' top concern - namely not being a burden - has received little research or policy attention. Our results also indicate a need to pay attention to diversity in end of life preferences amongst people of advanced age, as well as the socio-cultural context within which preferences are formulated. [ABSTRACT FROM AUTHOR]

Aim: To explore kaumātua attitudes towards physician aid-in dying, to gain a clear understanding of how such attitudes may influence and shape their expectations of medical care at the end of life and to assist health professionals in Aotearoa/New Zealand to address the healthcare needs of older Māori near the end of life. Design: A kaupapa Māori consistent approach was undertaken. A systematic narrative technique was employed for the qualitative data analysis. Data were triangulated through independent data coding by three researchers (two of whom identified as Māori researchers), to ensure a robust and consistent method of analysis as well as adhering to a kaupapa Māori research approach. Setting/participants: Recruitment of participants was through kaumātua of Te Kupenga Hauora Māori (Māori leadership within the Faculty of Medical and Health Sciences), University of Auckland and local Auckland marae. Focus group or individual interviews (as per their preference) were undertaken with 20 Kaumātua from the Auckland region. Results: Five closely interrelated themes were identified from kaumātua narratives regarding physician aid-in dying. These were (1) attitudes and understandings of physician aid-in dying, (2) influence of power, (3) significance of kawa, (4) whānau relationships and the (5) significance of wairua. Conclusion: The study demonstrated that for these kaumātua, medical practices that hasten death such as physician aid-in dying are 'not all just about the dying'. Tikanga and kawa are important processes and concepts to understand during death and dying, and whānau are central to such processes being respected by those involved in the dying process. These factors are so closely intertwined that they cannot be considered in separation of each other. [ABSTRACT FROM AUTHOR]

Due to changes in immigration rules and globalisation, most developed countries including Australia, Canada, New Zealand, the United Kingdom and the United States of America are becoming more culturally diverse. The consequence of cultural diversity challenges the present assumption of homogenous resident taxpayers. This leads to the need to examine existing tax policies and administration. Sparse research on tax compliance and culture also provides the rationale for an in depth qualitative study of ethnic small business taxpayers' compliance behaviours. This study examines the attitudes and abilities of small business operators in New Zealand towards paying their taxes on time. The small business operators are categorised, using Statistics New Zealand categories, into New Zealand's four largest ethnic taxpayer groups: Europeans, Asians, Maori and Pacific peoples. The study adopts a qualitative research methodology and evaluates the taxpayers' behaviour through the lens of the cultural values of "individualism" and "collectivism". The results of this study are relevant for tax administrators, academics and practitioners in New Zealand and also Australia, in view of the fact that Australia is also a multicultural nation. [ABSTRACT FROM AUTHOR]

This investigation examined the relationship between teachers’ beliefs and their preferences for classroom interventions for behaviours consistent with attention-deficit/hyperactivity disorder (ADHD). Teacher ratings of intervention acceptability, effectiveness, and rate of change were compared across United States and New Zealand samples. Beliefs examined were personal teaching efficacy, general teaching efficacy, and pupil control ideology (PCI). Samples were compared regarding their preferences for the daily report card, response cost technique, classroom lottery, and medication as classroom strategies for managing ADHD-related behavioural concerns. Data were analysed using general linear modelling techniques, and an interaction was demonstrated between ADHD intervention x PCI x nationality. Differences were observed for ADHD interventions across samples based upon pupil control orientations. Implications for educators and their classroom practices are discussed. [ABSTRACT FROM PUBLISHER]

Colonization has resulted in Maori occupying a vulnerable position in New Zealand society. Comparatively poor health, along with complex social and economic problems, is a reflection of this fundamental insecurity. This article aims to put forward a historical and developmental perspective for understanding some of the current health disparities experienced by Maori, by exploring the concepts of historical trauma, loss of land, and alternative theories of development from post-development theory. [ABSTRACT FROM AUTHOR]

The purpose of this study was to identify the relative contribution of individual and contextual predictors to students’ attitudes toward the acceptability of cheating and plagiarism. A group of 324 students from a tertiary institution in New Zealand completed an online survey. The findings indicate that gender, justice sensitivity, and understanding of university policies regarding academic dishonesty were the key predictors of the students’ attitudes toward the acceptability of cheating and plagiarism, both as agents of dishonest conduct and as witnesses of misconduct among their peers. The implications of these findings for the development of policies and initiatives in tertiary institutions are discussed. [ABSTRACT FROM AUTHOR]