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Purpose: During the COVID-19 pandemic, the NZ COVID Tracer App (NZCTA) was released as a digital intervention to support contact tracing processes in Aotearoa New Zealand. This paper examines whether NZCTA met the data governance requirements of the Indigenous Māori people. Māori are an interesting case study as they have unique Treaty and data sovereignty rights, and a higher risk of COVID-related mortality. Methods: The NZCTA was assessed against 24 criteria drawn from the Māori Data Governance Model. The assessment drew on documentary sources and the authors' knowledge of NZCTA and contact tracing process. Each criteria was assessed as 'met', 'partially met' or 'not met'. Results: Our retrospective assessment showed a mixed performance against the Māori Data Governance Model, with NZCTA only fulfilling seven of the 24 model criteria and failing to meet nine. Conclusion: There is significant room for improvement in future digital health interventions for Māori. Much work remains to be done in the Aotearoa public sector to uphold Māori data sovereignty and address systemic barriers to genuine partnership with Māori. [ABSTRACT FROM AUTHOR]

Despite increased attention being given to Indigenous rights, decolonization, and reconciliation in a broader business setting, the engagement of business, marketing, and consumer studies with Indigenous cultures and peoples is negligible. Although Indigenous and First Nations peoples have a significant position in the social sciences, there is no specific body of marketing or consumer knowledge that is dedicated to Indigenous knowledge and practices, even though there is a growing interest in more inclusive and transformative marketing. This paper reports on current research on Indigenous worldviews and marketing, with a continuum of Indigenous research being presented which is particularly informed by Māori experiences in Aotearoa New Zealand. Several appropriate research methods for advancing Indigenous knowledge are presented. The paper concludes by noting the potential contributions that Indigenous knowledge may provide and some of the challenges faced. [ABSTRACT FROM AUTHOR]

Introduction: Community-driven research in primary healthcare (PHC) may reduce the chronic disease burden in Indigenous peoples. This systematic review assessed the cultural safety of reports of research on PHC use by Indigenous peoples from four countries with similar colonial histories., Methods: Medline, CINAHL and Embase were all systematically searched from 1st January 2002 to 4th April 2023. Papers were included if they were original studies, published in English and included data (quantitative, qualitative and/or mixed methods) on primary healthcare use for chronic disease (chronic kidney disease, cardiovascular disease and/or diabetes mellitus) by Indigenous Peoples from Western colonial countries. Study screening and data extraction were undertaken independently by two authors, at least one of whom was Indigenous. The baseline characteristics of the papers were analyzed using descriptive statistics. Aspects of cultural safety of the research papers were assessed using two quality appraisal tools: the CONSIDER tool and the CREATE tool (subset analysis). This systematic review was conducted in accordance with the Assessing the Methodological Quality of Systematic Reviews (AMSTAR) tool., Results: We identified 35 papers from Australia, New Zealand, Canada, and the United States. Most papers were quantitative (n = 21) and included data on 42,438 people. Cultural safety across the included papers varied significantly with gaps in adequate reporting of research partnerships, provision of clear collective consent from participants and Indigenous research governance throughout the research process, particularly in dissemination. The majority of the papers (94%, 33/35) stated that research aims emerged from communities or empirical evidence. We also found that 71.4% (25/35) of papers reported of using strengths-based approaches by considering the impacts of colonization on reduced primary healthcare access., Conclusion: Research on Indigenous PHC use should adopt more culturally safe ways of providing care and producing research outputs which are relevant to community needs by privileging Indigenous voices throughout the research process including dissemination. Indigenous stakeholders should participate more formally and explicitly throughout the process to guide research practices, inclusive of Indigenous values and community needs., (© 2024. The Author(s).)

Due diligence is on the rise in international law. However, its roots and historic narrative remain heavily Eurocentric in nature. This becomes problematic in the context of states' due diligence obligations relating to the rights of indigenous peoples. Meanwhile, due diligence can also be found in indigenous legal systems. An example is tikanga, which regulates the lives of the Māori in New Zealand. This paper attempts to investigate principles of tikanga reflecting features of a standard of care and compares this to the way due diligence is currently given meaning in international law. From this it follows that tikanga puts more emphasis on 'relationships and balance' than contemporary positive international law does. This paper argues for a culturally appropriate approach that integrates this feature with respect to states' due diligence obligations relating to the protection of the rights of indigenous peoples in the context of the Māori in New Zealand. In doing so, it will become clear that this approach leads to a situation where an indigenous people is being heard and taken seriously, which forms the anchor of the international legal framework protecting the rights of indigenous peoples. With that in mind, this paper offers a template on due diligence and the rights of indigenous peoples in international law. [ABSTRACT FROM AUTHOR]

The growing interest in Traditional Ecological Knowledge (TEK) and Indigenous worldviews has refocused attention on land and resource management systems as well as local knowledge of flora and fauna. As Western medicine often ignores the spiritual and mental intricacies of health, finding a balance between Western and Non-Western knowledge is vital to creating a culturally and ecologically responsive environment. This paper addresses the growing interest in TEK as a catalyst for urban landscape regeneration by incorporating the biophysical dimensions of place and environment. It explores the proposed design of a Māori Rongoā learning garden in a public space in the city of Wellington, the capital city of New Zealand. By identifying opportunities in designing plant collections and issues for plant harvesting, this paper aids the discourse on potential cultural collisions and strategies for both reconnecting with Indigenous people but also connecting non-Indigenous people to the natural surroundings. [ABSTRACT FROM AUTHOR]

The background of this paper starts with the history and significance of the author's relationship to the Campaign, U=U; Undetectable equals Untransmissable as an Indigenous woman and well-known advocate living with HIV. The methods used in this paper explored an adaptation of a thriving indigenous Health Framework implemented in New Zealand for over 40 years. We anticipate the methods used in this paper along with the U=U Campaign will make the U=U relevant to other Indigenous Peoples. The common threads of the cultures are our creation stories and our rendition of the Health Circle or the Four Pillars. We interviewed and surveyed key community members, family, people living with HIV, and social workers that work in those communities over a period of 6 months; 36 people participated. We shared personal stories anecdotally of her experiences. The results were a health model comparison of U=U from a Maori worldview. Each aspect of the Four Pillars or cornerstones of the model is explained from a personal experience perspective, which is inclusive and reflects a process familiar to Indigenous Peoples and worldviews. We are using stories to relay that information from that particular worldview. In conclusion, after much deliberation, discussions with key people, and personal experiences, we can tie the concept of U=U to an intrinsic framework that other Indigenous Peoples and communities can easily interpret. [ABSTRACT FROM AUTHOR]

This paper introduces a kaupapa Māori model for the creation of Māori Information Technology (IT) artefacts, an alternative Artificial Intelligence (AI) related development to the exciting colonial dominated AI biased systems. In Aotearoa, Māori are over-represented in underachievement in education, poor health, welfare dependency and incarceration rates (New Zealand Department of Corrections. 2007. Over-representation of Māori in the criminal justice system: an exploratory report. Department of Corrections [updated January 2022; accessed]. .; Maclaurin J, Liddicoat J, Gavighan C, Knott A, Zerilli J. 2019. Government use of artificial intelligence in New Zealand. Wellington, New Zealand: The New Zealand Law Foundation). These disparities are now surfacing in imperial algorithms and exacerbating biased stereotypes in AI systems. We theorise that Kaupapa Māori theory is the foundation for the action of a Kaupapa Māori Modelling IT Artefact that provides solutions to solve whānau, hapū and iwi problems. We reflected on a critical review of selected literature on historical and contemporary Māori leadership and governance to identify elements of mātauranga and tikanga Māori that could enshrine the IT Artefacts. Investigations then took place to seek ways to transfer these elements of mātauranga and tikanga Māori into framed IT Artefacts during the problem initiation stage of the artefact. This paper presents a kaupapa Māori model for the creation of Māori IT artefacts. Whilst no discrete testing was undertaken, the Kaupapa Māori model provides an avenue to pursue an ontological paradigm using cause and effect theory for future research. Glossary of Māori terms: Aotearoa: Māori name for New Zealand; Hapū: Subtribe; Iwi: Tribe; Kai: Food; Kākahu: Garments, cloths, cloak, apparel, clothing, costume; Kapahaka: Concert party, haka group, Māori performing group; Kaupapa Māori: Māori principles and ideas which act as a base for action; Kōhanga Reo: Preschool language nests establishments; Kura Kaupapa Māori: Māori language immersion schools; Manaakitanga: Caring and sharing; Māori: Indigenous people of Aotearoa; Mana: Power, authority, ownership or, status; Marae: A sacred and communal place that serves religious and social purposes in Māori societies; Mātauranga Māori: Māori epistemology/knowledge; Niho taniwha: 'Teeth of the taniwha', the saw-edged pattern so often seen on tukutuku panels; Pākehā: New Zealander of European descent; Pōwhiri: To welcome, invite, beckon, wave; Raranga: Weaving; Te ao Mārama: Concept relating to wisdom and understanding, and the natural world of life and light; Tā moko: Tattoo; Tāniko: Finger weave, embroider; Te Pō: Night, darkness or place of departed spirits; Te reo Māori: Māori language; Tikanga Māori: Māori ontology/practices or Māori governance and intellectual protocols; Tino rangatiratanga: Self-determination, sovereignty, autonomy, self-government, domination, rule, control, power; Tukutuku: Lattice-work on panels; Wānanga: Māori tertiary institute; Whakapapa: Genealogy; Whakawhanaungatanga: Relationship, kinship, sense of family connection; Whakairo: Carving; Whānau: Family; Whenua: Land; Whiri / whiriwhiri: To deliberate, to consider or to bind together; Whakataukī: Proverb, significant saying, formulaic saying, cryptic saying, aphorism; Kei roto i a koe tōu ake mana: The seed of potential lies within each of us; He waka eke noa: We are all in this canoe together; Nāu te rourou, nāku te rourou, ka ora ai te iwi: With your food basket and my food basket, our people will thrive; Mauri tū, mauri ora: An active soul is a healthy soul; Pinetohu: Labels; Tātai hono: Connections – Make connections; Te anga taunekeneke: Framing – Interactions framework; Ngā piringa: Relationships; Ki te toro: Engagement – To engage. [ABSTRACT FROM AUTHOR]

Background: Primary healthcare services have principal responsibility for providing child and youth wellbeing and mental health services, but have lacked appropriate measurement instruments to assess the wellbeing of Indigenous children and youth or to evaluate the effectiveness of programs and services designed to meet their needs. This review assesses the availability and characteristics of measurement instruments that have been applied in primary healthcare services in Canada, Australia, New Zealand and the United States (CANZUS countries) to assess the wellbeing of Indigenous children and youth. Methods: Fifteen databases and 12 websites were searched in December 2017 and again in October 2021. Pre-defined search terms pertained to Indigenous children and youth, CANZUS country names, and wellbeing or mental health measures. PRISMA guidelines were followed, with eligibility criteria guiding screening of titles and abstracts, and selected full-text papers. Results are presented based on the characteristics of documented measurement instruments assessed according to five desirability criteria: development for Indigenous youth populations, adherence to relational strength-based constructs, administration by child and or youth self-report, reliability and validity, and usefulness for identifying wellbeing or risk levels. Results: Twenty-one publications were found that described the development and or use by primary healthcare services of 14 measurement instruments, employed across 30 applications. Four of the 14 measurement instruments were developed specifically for Indigenous youth populations, four focused solely on strength-based wellbeing concepts but none included all Indigenous wellbeing domains. Conclusion: There is a diversity of measurement instruments available, but few fit our desirability criteria. Although it is possible that we missed relevant papers and reports, this review clearly supports the need for further research to develop, refine or adapt instruments cross-culturally to measure the wellbeing of Indigenous children and youth. [ABSTRACT FROM AUTHOR]

This paper synthesises critique from Māori patients with Bipolar Disorder (BD) and their whānau to identify barriers and propose changes to improve the structure and function of the New Zealand mental health system. A qualitative Kaupapa Māori Research methodology was used. Twenty-four semi-structured interviews were completed with Māori patients with BD and members of their whānau. Structural, descriptive and pattern coding was completed using an adapted cultural competence framework to organise and analyse the data. Three key themes identified the impact of structural features of the New Zealand mental health system on health equity for Māori with BD. Themes involved the accessibility, delivery and scope of the current health system, and described how structural features influenced the quality, utility and availability of BD services for Māori patients and whānau. Structural barriers in the existing design, and potential changes to improve the accessibility, delivery and scope of BD services for Māori, were proposed including a redesign of operational, environmental, staffing, and navigation points (information, transition, fatigue) to better meet the needs of Māori with BD. A commitment to equity when implementing structural change is needed, including ongoing evaluation and refinement. This paper provides specific recommendations that should be considered in health service redesign to ensure the New Zealand mental health system meets the needs of Māori patients with BD and their whānau. [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]

In New Zealand, people receiving care from specialist mental health and addiction services experience poorer health outcomes compared to the general population. Māori (Indigenous) specialist mental health and addiction service users experience disproportionate inequities. This study aims to: (1) Describe and understand mental health staff perspectives on the quality of care delivered to specialist mental health and addiction service users in their service – including specifically for Māori; and (2) Identify areas staff report as opportunities for quality improvement. In 2020, Southern District Health Board (now Te Whatu Ora – Southern) mental health staff were invited to participate in a cross‐sectional study assessing their perceptions of a range of service aspects. This paper presents quantitative and qualitative analyses about quality of care. Among the 319 staff who completed the questionnaire; 272 provided quality‐of‐care responses. Among these, 78% reported the quality of care delivered to service users as 'good' or 'excellent'; only 60% reported this for Māori service users. Participants identified individual, service and broader system level factors influencing the quality of care delivered to service users, including factors specific for Māori. This study has identified, for what appears to be the first time, empirical and concerning differences in staff ratings of the quality of care delivered to Māori and SMHAS users overall. Findings highlight the need for institutional and managerial prioritization of hauora Māori, and incorporating tikanga Māori and Te Tiriti into practice. [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]

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]

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

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]

This paper offers a theoretical model to analyse an example of Indigenous media through an Indigenous lens and discusses its potential to increase audiences in other alternative media. Adapted from New Zealand Māori filmmaker and philosopher Barry Barclay's idea of the 'fourth cinema' and a metaphorical 'communications marae', 1 the model has been applied to New Zealand's Indigenous broadcaster, Māori Television. This article discusses the model and suggests that the 'communications marae' has the potential to be used by non-mainstream media providers to, not only address their own audiences, but also to enrol wider communities in alternative perspectives to the 'mainstream'. Research has demonstrated how Indigenous broadcasting can serve its own audience while also attracting wider, non-Indigenous audiences. However, this paper's focus is a case study of migrants engaging with Māori Television because it is migrants who frequently operate outside of established power relationships and represent an often unrecognised niche audience segment in mainstream media. The model demonstrates the potential pedagogical role of the broadcaster and how its content can make a positive difference to migrants' lives and attitudes towards Indigenous people through its ability to counter the, often negative, representations of Indigeneity in mainstream media. Outside of Māori Television, migrants have limited access to an Indigenous perspective on the nation's issues and concerns, which calls into question both democracy and migrants' ability to engage in civic society. Migrants need information to negotiate and weigh up important tensions and polarities, to understand multiple perspectives inherent to democratic living and to evaluate issues of social justice and to solve problems based on the principles of equity. Indigenous media, as in all alternative media, has a role to play in questioning or challenging accepted thinking and to present counter hegemonic discourses to all citizens in participatory democratic societies. [ABSTRACT FROM AUTHOR]

Indigenous children and young people (hereafter youth) across CANZUS nations embody a rich diversity of cultures and traditions. Despite the immense challenges facing these youth, many harness cultural and personal strengths to protect and promote their wellbeing. To support this for all youth, it is critical to understand what contributes to their wellbeing. This review aims to identify components contributing to wellbeing for Indigenous youth in CANZUS nations. Five databases were searched from inception to August 2022. Papers were eligible if they: focused on Indigenous youth in CANZUS nations; included views of youth or proxies; and focused on at least one aspect of wellbeing. We identified 105 articles for inclusion (Canada n = 42, Australia n = 27, Aotearoa New Zealand n = 8, USA n = 28) and our analysis revealed a range of thematic areas within each nation that impact wellbeing for Indigenous youth. Findings highlight the unique challenges facing Indigenous youth, as well as their immense capacity to harness cultural and personal strengths to navigate into an uncertain future. The commonalities of Indigenous youth wellbeing across these nations provide valuable insights into how information and approaches can be shared across borders to the benefit of all Indigenous youth and future generations., Competing Interests: The authors declare no conflict of interest.

Worldwide, large amounts of administrative data are collected within official statistics systems on Indigenous Peoples. These data are primarily used for government and state policy purposes as opposed to by Indigenous Peoples to support Indigenous agendas (Taylor & Kukutai, 2017). In Aotearoa me Te Waipounamu New Zealand, Māori need high quality data to develop evidence-based policies and programs and to monitor government policies that impact on Māori. In this methodological paper, we describe uses of administrative data for Māori and current barriers to its use. We outline the development of a novel administrative data infrastructure and future longitudinal study. By explicating our Indigenous initiated, designed and controlled data project, we make a methodological contribution to Indigenous Data Sovereignty and Kaupapa Māori (Māori worldview) epidemiology. [ABSTRACT FROM AUTHOR]

Choices about how to use land are critical to efforts to manage water quality in Aotearoa-New Zealand. Māori and non-Māori communities need decision-making frameworks that enable their values and priorities to inform land use choices. However, few of the available frameworks meet the needs of Māori communities. It is challenging to construct decision-making frameworks that have true utility for both Māori and non-Māori land stewards because of differences in their relationships with the whenua (land), the wai (the water) and te taiao (the environment). Additionally, Māori may utilise different types and formats of data in their decision-making from those traditionally encompassed by science-based frameworks. This paper aims to help non-indigenous researchers understand the required development processes and design features if a framework aimed at a broad audience is to have genuine relevance and utility for indigenous users. To achieve this, we utilised a modified version of Cash et al.'s Credibility, Salience and Legitimacy framework to evaluate a range of land use decision-making frameworks. We discuss why science-based concepts of holism are not the same as those embodied by a Māori worldview. We conclude that it is essential to co-develop frameworks in genuine partnership with Māori. [ABSTRACT FROM AUTHOR]

Since few decades ago, the use of traditional insignias on commercial products has been increasing, across the globe. In particular, the use of indigenous insignias on commercial products of non-indigenous origin is often in countries such as USA, Canada, Australia or New Zealand where there are larger indigenous communities. Either as offensive or exploitative the respective practice is unacceptable for indigenous people. Appropriation of traditional insignias by non-indigenous people - i.e. registering indigenous names and symbols as trademarks for commercial products of non-indigenous origin has been considered as particularly unacceptable practice. The aim of the paper is to assess whether the conventional trademark law system contains mechanisms that can combat inappropriate use of traditional insignias. In order to achieve respective goal, international and European sources in the field of trademark law, as well as specific national solutions, are analyzed. Research has revealed that conventional trademark law systems provide protection against misuse of traditional insignias only in exceptional occasions. Therefore, certain countries, where there are larger indigenous communities and public policies are focused on the prevention of offensive use of indigenous insignias, have introduced minor or larger intervention in their conventional trademark law systems to increase effectiveness when it comes to combating offensive uses of indigenous insignias. It is shown how in New Zealand the concept of cultural offense as an absolute ground for trademark refusal is introduced while in Canada official insignia as a special type of trademark is introduced. The impact of those interventions is considered and whether these could be relevant for the European union. Similar interventions applicable in the conventional European trademark law for the protection against inappropriate use of European indigenous and traditional indications are analyzed. [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]

Background: Indigenous peoples worldwide experience inequitable cancer outcomes, and it is unclear if this is underpinned by differences in or inadequate use of endocrine treatment (ET), often used in conjunction with other cancer treatments. Previous studies examining ET use in Indigenous peoples have predominately focused on the sub-national level, often resulting in small sample sizes with limited statistical power. This systematic review aimed to collate the findings ofarticles on ET utilisation for Indigenous cancer patients and describe relevant factors that may influence ET use. Methods: We conducted a systematic review and meta-analysis of studies reporting ET use for cancer among Indigenous populations worldwide. PubMed, Scopus, CINAHL, Web of Science, and Embase were searched for relevant articles. A random-effect meta-analysis was used to pool proportions of ET use. We also performed a subgroup analysis (such as with sample sizes) and a meta-regression to explore the potential sources of heterogeneity. A socio-ecological model was used to present relevant factors that could impact ET use. Results: Thirteen articles reported ET utilisation among Indigenous populations, yielding a pooled estimate of 67% (95% CI:54 − 80), which is comparable to that of Indigenous populations 67% (95% CI: 53 − 81). However, among studies with sufficiently sized study sample/cohorts (≥ 500), Indigenous populations had a 14% (62%; 95% CI:43 − 82) lower ET utilisation than non-Indigenous populations (76%; 95% CI: 60 − 92). The ET rate in Indigenous peoples of the USA (e.g., American Indian) and New Zealand (e.g., Māori) was 72% (95% CI:56–88) and 60% (95% CI:49–71), respectively. Compared to non-Indigenous populations, a higher proportion of Indigenous populations were diagnosed with advanced cancer, at younger age, had limited access to health services, lower socio-economic status, and a higher prevalence of comorbidities. Conclusions: Indigenous cancer patients have lower ET utilisation than non-Indigenous cancer patients, despite the higher rate of advanced cancer at diagnosis. While reasons for these disparities are unclear, they are likely reflecting, at least to some degree, inequitable access to cancer treatment services. Strengthening the provision of and access to culturally appropriate cancer care and treatment services may enhance ET utilisation in Indigenous population. This study protocol was registered on Prospero (CRD42023403562). [ABSTRACT FROM AUTHOR]

Research shows that the human-nature relationship positively impacts human well-being. Forest School (FS) practice offers young children a structured program of nature connection through activities, aiming to enhance their selfesteem and social skills. FS is now adapted in countries such as Australia, Canada and New Zealand where a unique cultural interface occurs between European settlers and Indigenous peoples. Responding to socio-cultural diversities, geographical contexts, and the traditional ecological knowledges, FS needs to go beyond play pedagogy and incorporate theoretical perspectives that promote human-nature relationship in local context-specific environments. We argue that the synergies between Western perspectives on affordances perceived in person-environment relationship and Indigenous place-based relationality perspective provide a more suitable approach for developing reciprocal relationships between FS participants and land/place/nature. We propose that the synergies between affordances perceived in FS and place-based relationality cultivated in participants will enhance social and emotional well-being. We call for specific research investigating such synergies supporting participant wellbeing. Future research on FS practice should be directed toward initiating and exploring co-designed studies by Indigenous and non-Indigenous researchers incorporating methodologies that study participant experience as well as evaluating the impact of FS programs embedding affordances and place-based relationality perspectives. [ABSTRACT FROM AUTHOR]

Major controversies in moral and political theory concern the rights, if any, Indigenous peoples should have over their traditional knowledge. Many scholars, including me, have tackled these controversies. This Article addresses a highly important practical issue: Can we come up with a solid framework for resolving disputes over actual or proposed intellectual property rights in traditional knowledge? Yes, we can. The framework suggested here starts with a preliminary distinction between control rights and income rights. It then moves to four categories that help to understand disputes: nature of the traditional knowledge under dispute; dynamics between named parties to disputes; unnamed Indigenous claimants; and the various normative systems (for example, custom, U.N. documents, treaties, statutes, administrative regulations) within which disputes are decided. Throughout, examples that inform the framework come principally from Indigenous peoples in the Pacific rim. Lastly the Article tests the framework against some disputes over traditional knowledge in Samoa and New Zealand. This framework is comprehensive and sensitive to context. It is flexible regarding which normative systems are best suited to settling disputes. A test run shows that the framework helps to resolve practical legal issues. [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]

Background: Health assessment tools developed using mainstream or Western concepts have been widely used in clinical practice worldwide. However, even culturally adapted or culturally based tools may not be relevant in other social contexts if they are grounded in Western beliefs and perspectives. The application of mainstream assessment tools, when used in Indigenous populations, can lead to the inappropriate application of normative data and inaccurate or biased diagnosis of conditions as Indigenous concepts of health differ from Western biomedical concepts of health. Thus, considering the need for culturally meaningful, sensitive, safe, and unbiased health assessment approaches and instruments over recent years, tools have been developed or adapted by and with Indigenous populations in Australia, Aotearoa/New Zealand, Canada, and the United States. However, there is no existing systematic or scoping review to identify the methods and approaches used in adapting or developing health assessment tools for use with the Indigenous population in Australia, Aotearoa/New Zealand, Canada, and the United States. Methods: In response to these gaps, we are working with a First Nations Community Advisory Group in Northern Ontario, Canada, to undertake a scoping review following the 2020 JBI methodology for scoping reviews. A systematic search will be conducted in PubMed, APA PsychINFO, CINAHL, MEDLINE, Web of Science, Bibliography of Native North Americans, Australian Indigenous Health info data set, and Indigenous Health Portal. Two reviewers will independently screen all abstracts and full-text articles for inclusion using criteria co-developed with an advisory group. We will chart the extracted information and summarize and synthesize the data. The summarized findings will be presented to a Community Advisory Group, including First Nations community partners, an Elder, and community members, and their feedback will be incorporated into the discussion section of the scoping review. Discussion: This scoping review involves iterative consultation with the Indigenous and non-Indigenous scholars, First Nations Community Advisory Group, and community partners throughout the research process. This review aims to summarize the evidence on standard ethical approaches and practices used in Indigenous research while adapting or developing health assessment tools. It will inform the larger study focused on developing an Indigenous Functional Assessment tool. Further, it will seek whether the Indigenous ways of knowing and equitable participation of Indigenous people and communities are incorporated in the Indigenous research process. Systematic review registration: Open Science Framework https://osf.io/yznwk. [ABSTRACT FROM AUTHOR]

There is a growing call for health researchers to address the inequities in healthcare experienced by indigenous populations by focusing on the development of culturally responsive research approaches. This article presents a contextual example from Aotearoa New Zealand (NZ) of how indigenous (Māori) knowledge and practices helped reimagine and enhance an existing qualitative descriptive research protocol exploring clinicians' perspectives of robotic rehabilitation for people with stroke. The intent was to develop a research design that upheld and valued mātauranga Māori (indigenous knowledge systems) alongside Western clinical sciences knowledge. To achieve this, a collaboration of non-indigenous (tauiwi) and indigenous researchers with experience in Qualitative and Kaupapa Māori (indigenous) methodologies, and clinical practice was formed. The researchers undertook a cyclical process of relationship building, engagement with mātauranga Māori, discussion and exploration of how indigenous knowledge and practices could inform and shape the existing study design. Key influences in adapting the research design were drawn from Māori ethical principles, Māori frameworks of health and wellbeing, and Māori cultural practices for clinical engagement. Drawing on indigenous knowledge and practices to develop a Māori-centred research method resulted in significant changes to the study design, methods, and interview approach. Focused development of a culturally responsive approach enabled the researchers to engage indigenous participants in a research process that was safe, respectful, and culturally appropriate. Transformation occurred within the researcher-participant relationship from one often characterised as transactional, to one of deeper connection and reciprocity, which facilitated a richer and more in-depth inquiry. The explicit valuing and integration of indigenous knowledge and practices in adapting the research method strengthened the cultural responsivity of the research. Central to the process was prioritising working in relational partnership. Non-indigenous researchers' self-reflection on their own culture, alongside being attuned to the influence of historical, political, and social contexts of the participants experiences proved essential. [ABSTRACT FROM AUTHOR]

As Latin American academics living in Aotearoa, we have been asked whether we are Indigenous or not. We would answer this question negatively - as common sense - in our home countries. However, in our diasporic location, and interpellated by the Māori concept of whakapapa (genealogy, ancestral ties), what the question revealed is that the fiction of mestizaje had prevented us from thinking about our ancestral connections. This article engages with the affordances of te ao Māori (the Māori world) - for us as Latin American mestizas - to reweave the threads of our whakapapa that have been severed through colonisation and subsequent colonialities, and to reconfigure our relations with Indigenous and Afrodescendant worlds in Abya Yala and Aotearoa. We question the fiction of mestizaje making visible its commitments with the erasure - through forgetfulness - of Black and Indigenous peoples and worlds, and the whitening of Abya Yala. Inspired by te ao Māori (the Māori world), we come together committed to the (re)weaving of memory to articulate a mestizaje of remembering while reconfiguring the sense of (our) 'belonging' to Indigeneity. [ABSTRACT FROM AUTHOR]

Indigenous people are considering how to safeguard their natural resources, culture and knowledge against illegal, inappropriate or unauthorised use. Such protection is needed to maintain the integrity of Indigenous relationship to and control over such resources, while allowing for potential benefits from such resources to support tribal social and economic development. Using the case study of taramea (Aciphylla aurea), a sub-alpine speargrass, traditionally used to make fragrance by Ngāi Tahu (a large tribe from the South Island, New Zealand), we assess potential approaches to protection, ranging from national and international intellectual property approaches such as trademarking, copyright and patenting to extra-legal approaches such as supply chain auditing, blockchain, biocultural trademarks and biocultural labels. From this assessment, we evaluate approaches' usefulness against a range of Indigenous and market-oriented attributes. We find that while each approach has advantages and disadvantages, no one method is superior, so we recommend a mix of approaches. [ABSTRACT FROM AUTHOR]

Collective community education co-designed with the Māori (Indigenous people of Aotearoa (New Zealand) and Pasifika (Pacific Islander peoples living in Australia) communities through participatory community engagement, Indigenous methods and cultural knowledge are vital for development and implementation of diabetes community forums. A community-based participatory action research was co-designed with three Pasifika diabetes community forums in partnership with Māori and Pasifika communities, a university and government health organisations in Southeast Queensland. The forums provided a culturally safe space for the communities to collectively engage in diabetes education, health checks and cultural knowledge sharing. The outcomes of these forums led to co-development of a Pasifika Women's Diabetes Wellness Program aimed at promoting diabetes prevention and management for the Māori and Pasifika diaspora in Australia and internationally. Co-designed community forums have the potential to address health equity through inclusion of communities and key stakeholders in a collaborative agenda, empowering communities to improve health outcomes. [ABSTRACT FROM AUTHOR]

Introduction: Genetics and genomics are of increasing importance in diagnosis and treatment of patients. We aimed to determine relevant genetics and genomics curricular content and learning objectives for contemporary New Zealand medical graduates. Methods: International and national undergraduate medical genetics curricula were identified and learning outcomes collated. Invited New Zealand subject experts (n = 58) contributed further learning objectives, with final pool of 73 learning objectives. A survey-based two-round Delphi process was used to gain consensus on the level of learning for each learning objective. Learning outcomes with consensus for learning greater than "in some depth" or "in detail" were included in the proposed curriculum. Results: The response rate for the Delphi rounds were 41% (n = 24/58) and 29% (n = 17/58) for Rounds 1 and 2, respectively. Experts reached consensus on retaining 58/60 (97%) of proposed learning objectives that were to be learned to at least "some depth". Learning objectives in interprofessional skills, pharmacogenetics, clinical reasoning and information management were retained but refined. Learning outcomes specifically related to Indigenous health included taking an appropriate genetic history, understanding cultural tenets connected to whakapapa (genealogy), an understanding of DNA samples and genomic data being taonga (sacred), the application of genetic data to Māori and other Indigenous populations and the role of genetics in colonisation and racism and their impact on healthcare. Conclusions: Learning objectives for contemporary medical genetics curricula should consider including those focusing on Indigenous health. Findings highlight the necessity of timely re-evaluation of medical curricula. [ABSTRACT FROM AUTHOR]

A key feature of the confluence of modern nation-state formation and colonization has been the marginalization and denigration of minoritized language varieties, particularly Indigenous languages, over time. Indigenous languages have been actively proscribed in public language domains, such as education, leading to their inevitable shift and loss, in settler-colonial contexts worldwide. This process of linguistic hierarchization has long been recognized in the sociology of language and the sociology of nationalism but the overt and covert linguistic racism attendant upon it had remained relatively under-explored. Recent discussions within sociolinguistics and linguistic anthropology, however, have addressed this lacuna, particularly through the development of raciolinguistics as a theoretical framework. Linguistic racism, a form of cultural racism, uses discursive constructions of language use and related linguistic hierarchies as a proxy for the racialized discrimination and subordination of Indigenous peoples and other minoritized ethnic groups. Here, I explore discourses of linguistic racism by Pākehā (White) New Zealanders in Aotearoa New Zealand toward te reo Māori, the Indigenous Māori language, in everyday discourses and the media. I focus particularly on the public contestation of the increasing normalization of te reo Māori in contemporary New Zealand society, the result of the successes of the last 40 years of Māori language revitalization, via both overt and covert forms of linguistic racism toward te reo Māori. These discourses act in defense of English monolingualism, the direct linguistic legacy of New Zealand's settler-colonial history, along with the privileges this history has provided for White, monolingual English-speaking New Zealanders. Interestingly, the racialized opposition to te reo Māori is most evident among older, White New Zealanders. This suggests the potential for change among younger New Zealanders and New Zealand's increasingly diverse migrant population, both of whom appear more open to the ongoing development of societal bilingualism in English and te reo Māori. [ABSTRACT FROM AUTHOR]

There is a profoundly troubling history of research being done on Indigenous peoples without regard for their priorities and accompanying calls to decolonize health research. Storytelling methods can privilege Indigenous voices in research. Indigenous people's knowledge systems have existed for millennium, where knowledge is produced and shared through stories. Our collaborative team of Indigenous and non-Indigenous researchers, and Indigenous Elders, patients, healthcare providers, and administrators, conducted a participatory, scoping review to examine how storytelling has been used as a method in Indigenous health research on Turtle Island (North America), Australia, and Aotearoa (New Zealand). We searched key databases and online sources for qualitative and mixed-methods studies that involved Indigenous participants and used storytelling as a method in health research. Reviewers screened abstracts/full texts to confirm eligibility. Narrative data were extracted and synthesized. An intensive collaboration was woven throughout and included gatherings incorporating Indigenous protocol, Elders' teachings on storytelling, and sharing circles. We included 178 articles and found a diverse array of storytelling approaches and adaptations, along with exemplary practices and problematic omissions. Researchers honoured Indigenous ways of knowing, being, and doing through careful preparation and community engagement to do storywork, inclusion of Indigenous languages and protocols, and Indigenous initiation and governance. Storytelling centered Indigenous voices, was a culturally relevant and respectful method, involved a healing process, and reclaimed Indigenous stories. But it could result in several challenges when researchers did not meaningfully engage with Indigenous peoples. These findings can guide respectful storytelling research that bridges divergent Indigenous and Western knowledge systems, to decolonize health research. [ABSTRACT FROM AUTHOR]

Background: Internationally, efforts are being made to promote equity in palliative and end-of-life care for Indigenous peoples. There is a need to better understand the experiences of Indigenous service users and staff. Aim: To explore the views of Māori health practitioners and whānau (family group) caregivers regarding barriers and enablers to culturally safe palliative and end-of-life care. Design: A Kaupapa Māori qualitative study. Setting/participants: Interviews were conducted with 103 participants from four areas of the North Island of Aotearoa New Zealand. Participants comprised bereaved whānau (family) of Māori with a life limiting illness and Māori health practitioners. Results: Māori health practitioners undertake cultural and connecting work to promote culturally safe palliative and end-of-life care for Māori patients and their whānau. This work is time-consuming and emotionally and culturally demanding and, for most, unpaid and unrecognised. Non-Māori staff can support this work by familiarising themselves with te reo Māori (the Māori language) and respecting cultural care customs. However, achieving culturally safe end-of-life care necessitates fundamental structural change and shared decision-making. Conclusions: Our findings indicate that efforts to support equitable palliative care for Indigenous people should recognise, and support, the existing efforts of health practitioners from these communities. Colleagues from non-Indigenous populations can support this work in a range of ways. Cultural safety must be appropriately resourced and embedded within health systems if aspirations of equitable palliative and end-of-life care are to be realised. [ABSTRACT FROM AUTHOR]

Background: Cervical cancer is caused by high-risk types of human papillomavirus (HPV). Testing for high-risk HPV is a more sensitive screening method than cervical cytology for detecting cervical changes that may lead to cancer. Consistent with recent evidence of efficacy and acceptability, Aotearoa New Zealand plans to introduce HPV testing as the primary approach to screening, replacing cervical cytology, from mid-2023. Any equitable cervical screening programme must be effective across a diverse population, including women that the current programme fails to reach, particularly Māori and those in rural areas. Currently, we do not know the best model for implementing an equitable HPV self-testing screening programme. Methods: This implementation trial aims to assess whether a universal offer of HPV self-testing (offered to all people eligible for cervical screening) achieves non-inferior screening coverage (equal) to a universal offer of cervical cytology alone (the present programme). The study population is all people aged from 24.5 to 70 years due for cervical screening in a 12-month period (including those whose screening is overdue or who have never had screening). A range of quantitative and qualitative secondary outcomes will be explored, including barriers and facilitators across screening and diagnostic pathways. This study takes place in Te Tai Tokerau/Northland which covers a diverse range of urban and rural areas and has a large Indigenous Māori population. A total of fourteen practices will be involved. Seven practices will offer HPV self-testing universally to approximately 2800 women and will be compared to seven practices providing routine clinical care (offer of cervical cytology) to an approximately equal number of women. Discussion: This trial will answer important questions about how to implement an equitable, high-quality, effective national programme offering HPV self-testing as the primary screening method for cervical cancer prevention. Trial registration: Prospectively registered with the Australian New Zealand Clinical Trials Registry 07/12/2021: ACTRN12621001675819. [ABSTRACT FROM AUTHOR]

Our ancestors are master story tellers. They interweave our past, present and future for us. They deliver our genealogy, connecting people and their environment, conveying identity and obligation. Can you hear their voices in the city as you move along its waterways and paths and through its structures? In recent decades there has been a resurgence in the use of Indigenous languages, knowledges, culture and stories in urban areas. For some of us, there is a sense of optimism that comes from the success of initiatives that reassert the potency and integrity of Indigenous worldviews in the urban setting. Initiatives that contribute and re-remember a richer story. In this paper, I explore how Indigenous-led urban strategies in central Ōtautahi|Christchurch are serving to prize open a space for Indigenous stories in the settler-colonial city and thereby support Indigenous peoples to be and see themselves through the resulting reconnection to place, culture, history and kin. [ABSTRACT FROM AUTHOR]

Objective: To compare longer term (12‐month) mortality outcomes for Indigenous and non‐Indigenous people admitted to intensive care units (ICUs) in Australia. Design, setting, participants: Retrospective registry‐based data linkage cohort study; analysis of all admissions of adults (16 years or older) to Australian ICUs, 1 January 2017 – 31 December 2019, as recorded in the Australian and New Zealand Intensive Care Society (ANZICS) Adult Patient Database (APD), linked using the SLK‐581 key to National Death Index data. Main outcome measures: Unadjusted and adjusted mortality risk, censored at twelve months from the start of index ICU admission. Secondary outcomes were unadjusted and adjusted mortality twelve months from admission to the ICU. Results: The APD recorded 330 712 eligible ICU admissions during 2017–2019 (65% of all ICU admissions registered), of which 11 322 were of Indigenous people (3.4%). Median age at admission was lower for Indigenous patients (51.2 [IQR, 36.7–63.6] years) than for non‐Indigenous patients (66.5 [IQR, 52.7–76.1] years). Unadjusted mortality risk was similar for Indigenous and non‐Indigenous patients (hazard ratio, 1.01; 95% CI, 0.97–1.06), but was higher for Indigenous patients after adjusting for age, admission diagnosis, illness severity, hospital type, jurisdiction, remoteness and socio‐economic status (adjusted hazard ratio, 1.20; 95% CI, 1.14–1.27). Twelve‐month mortality was higher for Indigenous than non‐Indigenous patients (adjusted odds ratio, 1.24; 95% CI, 1.16–1.33). Conclusions: Twelve‐month mortality outcomes are poorer for people admitted to ICUs in Australia than for the general population. Further, after adjusting for age and other factors, survival outcomes are poorer for Indigenous than non‐Indigenous people admitted to ICUs. Critical illness may therefore contribute to shorter life expectancy among Indigenous Australians. [ABSTRACT FROM AUTHOR]

The article focuses on the Indigenous people of Aotearoa, known as Māori. It highlights the disparities and gaps between Māori and non-Māori in various aspects of life, including life expectancy, income, education, and representation in the prison population. It mentions the limited legal status of Te Tiriti and the dependence on political will and ad hoc recognition for the protection of Māori rights.

Background: Indigenous peoples of Canada, United States, Australia, and New Zealand experience disproportionately high rates of suicide as a result of the collective and shared trauma experienced with colonization and ongoing marginalization. Dominant, Western approaches to suicide prevention—typically involving individual-level efforts for behavioural change via mental health professional intervention—by themselves have largely failed at addressing suicide in Indigenous populations, possibly due to cultural misalignment with Indigenous paradigms. Consequently, many Indigenous communities, organizations and governments have been undertaking more cultural and community-based approaches to suicide prevention. To provide a foundation for future research and inform prevention efforts in this context, this critical scoping review summarizes how Indigenous approaches have been integrated in suicide prevention initiatives targeting Indigenous populations. Methods: A systematic search guided by a community-based participatory research (CBPR) approach was conducted in twelve electronic bibliographic databases for academic literature and six databases for grey literature to identify relevant articles. the reference lists of articles that were selected via the search strategy were hand-searched in order to include any further articles that may have been missed. Articles were screened and assessed for eligibility. From eligible articles, data including authors, year of publication, type of publication, objectives of the study, country, target population, type of suicide prevention strategy, description of suicide prevention strategy, and main outcomes of the study were extracted. A thematic analysis approach guided by Métis knowledge and practices was also applied to synthesize and summarize the findings. Results: Fifty-six academic articles and 16 articles from the grey literature were examined. Four overarching and intersecting thematic areas emerged out of analysis of the academic and grey literature: (1) engaging culture and strengthening connectedness; (2) integrating Indigenous knowledge; (3) Indigenous self-determination; and (4) employing decolonial approaches. Conclusions: Findings demonstrate how centering Indigenous knowledge and approaches within suicide prevention positively contribute to suicide-related outcomes. Initiatives built upon comprehensive community engagement processes and which incorporate Indigenous culture, knowledge, and decolonizing methods have been shown to have substantial impact on suicide-related outcomes at the individual- and community-level. Indigenous approaches to suicide prevention are diverse, drawing on local culture, knowledge, need and priorities. [ABSTRACT FROM AUTHOR]

Mokopuna Māori and their whānau have the right to be involved meaningfully in the health and disability system, through genuine commitments to participation and self-determination. This Kaupapa Māori qualitative study explored mokopuna Māori concepts of wellbeing in relation to health and disability services, contextualised within broader tāngata whenua rights to health and wellbeing, and continued Crown failure to recognise these rights. Informed by a Kaupapa Māori research paradigm privileging worldviews and experiential knowledge of mokopuna Māori, we carried out focus group interviews with 26 mokopuna aged 6 to 13 years. Using thematic analyses we identified ten themes from the data analysis: (1) Aro ki te hā; (2) Kupu; (3) Mātauranga; (4) Mauri; (5) Utu; (6) Mana motuhake; (7) Hau Ora; (8) Kaitiakitanga; (9) Ūkaipō; and (10) Tika. The narratives of mokopuna Māori in this study reaffirm the critical importance of recognising mokopuna as knowledge holders, creators, and makers of meaning to participate in, and articulate their views on, their own wellbeing, their environments, and other matters important to them. Privileging their views and perspectives supports mokopuna to navigate their own processes of self-determination and sovereignty for themselves, their whānau and their communities. Glossary of Māori words: Aotearoa: Māori name for the North Island of New Zealand, often used as a name for New Zealand; Aro ki te hā: the awareness of the essence of one's breath; Hau Ora: healthy, well; He Wakaputanga o te Rangatiratanga o Nu Tīreni: the Declaration of Independence of the United Tribes of New Zealand; Hinapōuri: to be very dark, very sad; Iwi: extended kinship group, tribe, nation, people, bone; Kai: to eat, food, meal; Kaitiakitanga: guardianship; Kākāriki: be green (in colour); Karaka: be orange (in colour); Kaupapa Māori: Māori agenda, Māori principles, Māori ideology; a philosophical doctrine, incorporating the knowledge, skills, attitudes, and values of Māori society; Kia ora: be well, hello, cheers, best wishes; Koha: gift, offering; Kōrero: speak, speech, address; Kōwhai: be yellow (in colour); Kupu: word, saying, utterance; Mana Motuhake: authority and capacity to be autonomous; Māori: name for Indigenous peoples of New Zealand; Mātauranga: knowledge, wisdom; Mauri: life principle, life force, vital essence; Māwhero: be pink (in colour); Mokopuna: grandchild, grandchildren, descendant; Oranga: health, wellbeing, vitality; Pākehā: foreign; Papatūānuku: Earth Mother; Pēpi: baby, infant; Rangatahi: younger generation: Rangatira: chief/chieftainess; Rohe: boundary, territory; Rongoā: remedy, medicine; Tamariki: children; Tāngata whenua: people born of the land; Taniwha: powerful creature; Taonga: treasure, anything prized; Te Ao Māori: the Māori world; Te Komiti Rakahau ki Kāi Tahu: Kāi Tahu Research Consultation Committee; Te Kore: The Void, realm of potential being; Te reo Māori: the Māori language; Te Tiriti o Waitangi 1840: the Māori version of the Treaty of Waitangi; forms the foundation of the contractual relationship between two internationally recognised sovereign nations, Māori, as tāngata whenua (people of the land), and the British Crown; Tika: what is right/good for any particular situation; Tikanga Māori: customary system of values and practices developed over time; Tūpuna: ancestors; Ūkaipō: the suckling of a child on their mother's breast at night, one's ancestral land; Utu: balance, reciprocity; Waiata: song; Wairua: spirit; Wānanga: to meet, discuss, deliberate, consider; Whaikōrero: oratory; Whakairo: carving; Whakapapa: ancestry, familial relationships; Whānau: to be born, extended family, family group; Whanaunga: relative, relation; Whenua: placenta, ground, land. [ABSTRACT FROM AUTHOR]

This article examines the participation of Indigenous populations in tax research and policy. It commences with a structured literature review to capture and analyse current knowledge on the involvement of Indigenous peoples, together with their values, practices and perspectives, in tax research. In finding few Indigenous voices in tax research, as well as minimal attempts to incorporate Indigenous voices, we postulate that if academics, as the critics and conscience of society, are not engaging with Indigenous peoples and their perspectives, then their influence is also unlikely to be present in tax policy. We show this to be the case in New Zealand, which we use to contextualise our analyses. Therefore, we call for academia to actively partner with Indigenous peoples in research. We propose that a Kaupapa Māori Research (KMR) lens is an effective and appropriate methodology to facilitate this partnership, and to give Indigenous peoples agency and subjectivity in defining the research and its processes, and in controlling research results and outcomes. [ABSTRACT FROM AUTHOR]

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Globally, Indigenous Peoples suffer disproportionately higher rates and complications of diabetes and obesity than non-Indigenous people. Western health interventions combined with culturally appropriate Traditional approaches can reduce incidence, prevalence, and related co-morbidities. This literature review reports effective culturally relevant Traditional and Western diabetes and obesity prevention and management intervention programs for Indigenous populations in Australia, Canada, New Zealand, and the United States. Experiential, immediate, interactive, and low-cost programs, co-developed and delivered by local Indigenous people within the communities they live, are most effective in improving health and wellbeing. Key themes of success, Togetherness, Empowerment, and Local Familiarity, inform action for policy and practice changes adaptable for chronic disease prevention, treatment and self-management programs for Indigenous Peoples globally. [ABSTRACT FROM AUTHOR]