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

Background New Zealand has a goal of becoming a smokefree nation by the year 2025. Smoking prevalence in 2012 was 17%, but is over 40% for M_aori (indigenous New Zealanders). We forecast the prevalence in 2025 under a business-as-usual (BAU) scenario, and determined what the initiation and cessation rates would have to be to achieve a <5% prevalence. Methods A dynamic model was developed using Census and Health Survey data from 1981 to 2012 to calculate changes in initiation by age 20 years, and net annual cessation rates, by sex, age, ethnic group and time period. Similar parameters were also calculated from a panel study for sensitivity analyses. ‘Forecasts' used these parameters, and other scenarios, applied to the 2011-2012 prevalence. Findings Since 2002-2003, prevalence at age 20 years has decreased annually by 3.1% (95% uncertainty interval 0.8% to 5.7%) and 1.1% (−1.2% to 3.2%) for non-M_aori males and females, and by 4.7% (2.2% to 7.1%) and 0.0% (−2.2% to 1.8%) for M_aori, respectively. Annual net cessation rates from the dynamic model ranged from −3.0% to 6.1% across demographic groups, and from 3.0% to 6.0% in the panel study. Under BAU, smoking prevalence is forecast to be 11% and 9% for non-M_aori males and females by 2025, and 30% and 37% for M_aori, respectively. Achieving <5% by 2025 requires net cessation rates to increase to 10% for non-M_aori and 20% for M_aori, accompanied by halving or quartering of initiation rates. Conclusions The smokefree goal of <5% prevalence is only feasible with large increases in cessation rates. [ABSTRACT FROM AUTHOR]

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]

Three naming systems have been applied to the flora of Aotearoa New Zealand, but differences in their use are poorly understood. Analyses of 45 sets of Māori and settlers' vernacular plant names and botanical names in Papers Past between 1839 and 1948 shows that Māori plant names were well-used in referring to the flora. Māori plant names (2,242,201; 82.6%) are mentioned more than settlers' names (465,155; 17.1%) or botanical nomenclature (8,193; 0.3%). Māori name usage was dominant from 1839 to 1858, declined during 1859–1868 when settlers' names were featured, and increased from 53.15% in 1869 to 90.89% in 1948. In Papers Past, 32 (71.0%) of the 45 Māori plant name(s) are mentioned most often, followed by 11 (24.5%) settlers' and two (4.5%) botanical names. Analysis of the 45 sets of names in four New Zealand science journals (1863–2020) shows the number of name mentions to be: botanical nomenclature 10,827 (54.4%), Māori 6,731 (33.8%) and settlers' 2,341 (11.8%). Botanical nomenclature (35 names) and Māori names (10 names) were the most mentioned of the 45 sets of names in the science journals. Analysis of the 45 sets of names in a Google Search undertaken in 2021 confirmed the prevalence of Māori names (92.5%) over botanical nomenclature (7.5%). The most mentioned Māori names refer to plants of economic importance such as rimu, mānuka and mataī. The overall dominance of Māori plant name mentions does not support recent contentions that botanical nomenclature has 'set aside' and 'replaced' these. Further, the low number of total mentions of botanical nomenclature in Papers Past and the science journals suggests little is to be gained from promoting the use of Māori epithets in botanical nomenclature for newly named taxa, and a strategy for the promotion of Māori plant names in the context of indigenous ecological knowledge is perhaps desirable. [ABSTRACT FROM AUTHOR]

Economists view land taxes as having beneficial efficiency properties relative to other forms of taxation. Furthermore, land taxes in New Zealand are administratively easy to implement since all properties are already valued on a regular basis. However, questions remain about the distributional properties of a land tax. Five questions are addressed in this paper: First, what are its vertical equity properties (in relation to household income/wealth)? Second, what are its horizontal equity properties (for people with similar incomes/wealth but with different landholdings)? Third, what are the impacts of the tax on landowners involved in land-extensive primary industries? Fourth, what are the impacts on owners of Māori land? Fifth, what inter-generational equity distributional considerations arise? After addressing these questions, the paper considers broader changes to the tax system accompanied by a central government land tax that incorporates the following features: (1) Māori freehold land that is currently non-rateable under the Local Government (Rating) Act 2002 is exempt from the tax; (2) a tax-free threshold is set based on the per hectare value of the land parcel; (3) a proportionate tax is levied on all land value above the threshold; and (4) an option is provided to accrue the tax liability (with interest) until property sale to alleviate cashflow constraints. The paper concludes that the strong efficiency and administrative properties of a land tax, structured as above to alleviate certain distributional concerns, make land tax a valid option for central and local governments to consider. [ABSTRACT FROM AUTHOR]

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]

Racism is a key modifiable determinant of health that contributes to health inequities in Aotearoa and elsewhere. Experiences of racism occur within the health sector for workers, patients and their whānau (extended family) every day. This paper uses stories of racism from nurses – reworked into vignettes – to examine the dynamics of racism to generate possible micro, meso and macro anti‐racism interventions. A critical qualitative design was utilised, informed by kaupapa Māori approaches. The five vignettes in this paper were sourced from a pair of caucused focus groups with nine senior Māori (Indigenous peoples of Aotearoa) and Tauiwi (non‐Māori) nurses held in Auckland Aotearoa in 2019. The vignettes were lightly edited and then critically analysed by both authors to identify sites of racism and generate ideas for anti‐racism interventions. The vignettes illustrate five key themes in relation to racism. These include (i) mono‐cultural practice, (ii) everyday micro‐aggressions; (iii) complexity and the costs of racism, (iv) Pākehā (white settler) privilege and (v) employment discrimination. From analysing these themes, a range of evidence‐based micro, meso and macro‐level anti‐racism interventions were derived. These ranged from engaging in reflective practice, education initiatives, monitoring, through to collective advocacy. Vignettes are a novel way to reveal sites of racism to create teachable moments and spark reflective practice and more active engagement in anti‐racism interventions. When systematically analysed vignettes can be utilised to inform and refine anti‐racist interventions. Being able to identify racism is essential to being able to effectively counter racism. [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 overrepresented 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]. https:// www.corrections.govt.nz/__data/assets/pdf_file/0014/10715/Overrepresentation- of-Maori-in-the-criminal-justice-system.pdf.; 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. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to provide a historical understanding of the unemployment context experienced by the New Zealand population during the Great Depression, which might have caused people to commit financial crimes, such as fraud, to survive. Design/methodology/approach: The main source of information is narratives from newspaper articles published by 42 newspapers from 1931 to 1950 that explore New Zealanders' experiences during declined economic conditions. Findings: During the period studied, New Zealanders suffered because of various challenges, mainly unemployment. The government's response was criticised by the people who used the newspapers as a medium to unleash their frustration about the fairness of unemployment relief for the unemployed and taxation of those who were employed. Some people who struggled in between jobs, as well as some who found themselves being disadvantaged, turned to deviant behaviour such as fraud. The fraudsters might be thought of as the victims of the day, committing a crime of survival, not a crime of choice. Research limitations/implications: This research promotes more historical studies to enrich fraud-auditing literature. The lack of detailed information reported in the newspapers during this period limits making specific links to individual circumstances. Originality/value: Fraudsters have always been perceived as responsible for their destinies, but a wider social and political context is rarely examined in fraud cases. The period chosen for this paper represents the extreme condition in which the elements of motive, opportunity and rationalisation are all interwoven into one. [ABSTRACT FROM AUTHOR]

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

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]

This was written first as a keynote speech, which was given at the midway point of the 27th annual conference of the New Zealand Studies Association, held in Stockholm, Sweden, and Turku, Finland, 26–30 June 2023. It was originally entitled 'The Māori anthologist' and addressed the politics and aesthetics of my career as an editor of some sixteen anthologies of, mainly, Māori and New Zealand literature. But after listening to the papers that had been presented, which primarily covered the South Pacific, I decided to alter my presentation and offer a personal intervention on my career as a Pacific rather than a Māori writer, ranging from The Whale Rider (1987) through to Navigating the Stars: Māori Creation Myths (2020). Furthermore, the presentation now responded to themes of Pacific and Oceanic transnationality and transculturality, which had arisen from the conference. This article is both a consolidation and extension of thoughts and arguments that were given in that keynote speech, with identity and indigeneity key concerns. [ABSTRACT FROM AUTHOR]

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

We are He Hiringa, an early career research group of new Māori academics in the Division of Sciences at the University of Otago. Drawing on an auto-ethnographic approach, this paper shares the kaupapa (purpose, collective vision) of He Hiringa, that of mauriora (flourishing wellness) and how our shared vision for flourishing wellness across the broad disciplines of Māori physical education and health, social and clinical psychology, and Māori urban design and surveying, may support adventure therapy in Aotearoa, New Zealand. While anecdotally, we know the importance of the environment for health and wellbeing, adventure therapy in this country is largely dominated by Eurocentric views and fails to account for Māori ways of thinking, being and engaging with the taiao (environment) for therapeutic benefit and healing. We argue that grounding adventure therapy in a Te Ao Māori worldview which favours a cultural, communal, ecological, and spiritual perspective will better meet the hauora (health) needs of Māori and should drive the philosophy and practice of adventure therapy here in Aotearoa, New Zealand. [ABSTRACT FROM AUTHOR]

The sharing of familiar foods is but one of the ways a cultural group identifies itself. But what happens if that cultural group begins to lose touch with, or control of, its food traditions? Worldwide, professional chefs are embracing traditional indigenous cookery techniques and ingredients in their search for national culinary identity. In doing so, the line between ownership and appropriation is becoming an increasingly fine one. Within today’s Māori society, the hāngī is one of the few remaining traditional food preparation techniques still in regular use. Yet the use of its traditional earth oven form is growing more infrequent as less labor-intensive variations grow in popularity and as the technique becomes increasingly incorporated into commercial hospitality practice. Drawing on research that explores the knowledge and personal experiences of seven hāngī practitioners, this paper examines the cultural significance of the hāngī as a traditional indigenous food preparation technique. As the hāngī increasingly crosses over into the commercial realm it questions the fine line between cookery technique and indigenous culinary property as it asks just what makes a hāngī a hāngī? [ABSTRACT FROM AUTHOR]

This paper provides insight into the use of general extenders (e.g., and stuff, or something and and whatnot) in New Zealand Englishes as spoken by Māori and New Zealand European (Pākehā) New Zealanders. Based on audio‐recorded data of prompted co‐constructed narrations, the article explores the types of general extenders and their rate of occurrence in both groups. Contrary to expectations, the group of Pākehā New Zealanders shows a significantly higher rate of using general extenders compared to the Māori participants while the preferred types of general extenders overlap to a large extent among the two speaker groups. A close‐up on the by far most widely spread general extender in both groups (and stuff) unveils interesting patterns of variation across the Māori and Pākehā New Zealanders. [ABSTRACT FROM AUTHOR]

Using freedom of information requests, we examine the operation of the Patents Māori Advisory Committee of Aotearoa New Zealand. The Committee advises the Intellectual Property Office of New Zealand on whether inventions claimed in a patent application are derived from Māori traditional knowledge or from indigenous plants or animals; and if so, whether the commercial exploitation of that invention is likely to be contrary to Māori values. There is limited publicly available information on the operations of the Committee and the decision‐making process undertaken in reviewing applications. The requests and our searches identified 13 patents referred to the Committee, of which most (9 of 13) dealt with inventions related to Mānuka (Leptospermum scoparium), a taonga species known for its role in producing unique honey. Only two applications have been found to be contrary to Māori values, and these applications have both since been abandoned. The review of applications found to be 'not contrary to Māori values' is instructive, identifying important considerations taken into account by the Committee in reaching a decision, including the importance of benefit sharing and engagement with Māori in considering whether an invention may be contrary to Māori values. The analysis highlights the limitations of the Committee in reviewing only those applications filed in Aotearoa New Zealand and referred to the Committee for advice and identifies the importance of mechanisms such as disclosure of origin to ensure all relevant applications are reviewed by the Committee. The paper concludes by highlighting how the operation of the Committee may inform the development of similar bodies in other jurisdictions, such as Australia. [ABSTRACT FROM AUTHOR]

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

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

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

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 article presents a description of a specific Indigenous research methodology, Kaupapa Māori Research (KMR), followed by a discussion of the potential contribution that KMR and other Indigenous frameworks make toward understanding and addressing widespread mental health inequities affecting the world's Indigenous peoples. The contribution of existing qualitative KMR to the fields of health and mental health in New Zealand is discussed, and innovative approaches employed within these studies will be outlined. This paper describes the utility of KMR methodology which informed the development of qualitative interviews and the adaptation of an analytic framework used to explore the impact of systems on the experiences of Māori (the Indigenous peoples of New Zealand) with bipolar disorder (BD). This paper adds to others published in this journal that describe the value, inherent innovation, and transformative potential of KMR methodologies to inform future qualitative research with Indigenous peoples and to enact systemic change. Transformation is achieved by privileging the voices of Māori describing their experiences of mental health systems; presenting their expert critique to those responsible for the design and delivery of mental health services; and ensuring equal weight is given to exploring the clinical, structural and organizational changes required to achieve health equity. It is proposed that this approach to research praxis is required to ensure that studies do not perpetuate institutional racism, which requires close adherence to Indigenous research priorities and partnership with Indigenous peoples in all steps of the research process. [ABSTRACT FROM AUTHOR]

Globally, there is growing recognition of the benefits that indigenous peoples can bring to ecology and conservation, drawing on deep spiritual and cultural ties to the environment. The contribution of indigenous peoples and their knowledges is now widely acknowledged as critical to successful efforts to mitigate anthropogenic impacts. In New Zealand, matauranga spans all aspects of indigenous Maori knowledge and is conceptualised, developed and maintained through practice and connection. We searched all issues of the Proceedings of the New Zealand Ecological Society and the New Zealand Journal of Ecology from 1953 to 2018 to identify and highlight papers that feature research partnerships with Maori and/or acknowledge and explore matauranga Maori in a meaningful way. There were only three, republished here in this virtual issue. Although there has been a recent increase in studies that incorporate matauranga Maori published in other journals, we argue that substantive commitment to community partnerships and bicultural research has not been realized in ecological research. Working with interdisciplinary knowledge including matauranga will be critical to halt further biodiversity loss and improve outcomes for the environment and people, in New Zealand and worldwide. Matauranga Maori has much to contribute to positive biodiversity and ecological outcomes, but it will require institutional and systemic support of scientific researchers to develop authentic partnerships with Maori communities to transform research practices. [ABSTRACT FROM AUTHOR]

This paper outlines the progress and challenges for Stats NZ in the development of a base Statistical Person Register (SPR) as part of a broader register-based statistical system. Administrative data becomes far more powerful if different types of data and data across different domains can be seamlessly integrated. Stats NZ is working towards a register based statistical system where data from many sources is integrated around three 'base statistical registers' for businesses, location and people. The base register for people is the least developed of these core components. This paper describes the challenges Stats NZ have in deriving an SPR in the New Zealand context where there is no national unique person identifier, and no national administrative register. We discuss progress and challenges in these broad areas: methodology, technology, trust and confidence, and the Māori world view. Methodological challenges arise from the need for probabilistic record linkage of several data sources to achieve high coverage. Stats NZ faces technological issues involved with the evolution from existing data systems that have been built over time without an overall integrated design. Most importantly, it is essential that Stats NZ retains trust and confidence as an official statistics agency and develops connections with Māori organisations and communities while developing these new data assets. [ABSTRACT FROM AUTHOR]

• Hazard zone methodology: The paper employs a hazard zone methodology, typically used for managing erosion risk to modern infrastructure, to assess and manage the risk to coastal archaeological heritage. • Coastal archaeological heritage at risk: Coastal archaeological heritage in Aotearoa/New Zealand is under threat from coastal erosion, with accelerated risk due to rising sea levels. • Projected sea-level rise impact: The study predicts that a relatively modest 20 cm of sea-level rise, expected by 2040, may put around 8 % (155) of coastal archaeological sites at risk, and a more significant 1 m of sea-level rise could threaten approximately 19 % (356) of sites. • Connection to indigenous communities: The coastal archaeological heritage is closely tied to Māori, the indigenous ancestral communities of Aotearoa/New Zealand. • Adaptive planning pathways: Scenarios are presented to assist stakeholders in assessing heritage risk, providing an opportunity for coastal managers to incorporate heritage considerations into adaptive planning pathways. Coastal archaeological heritage is in danger of being lost to coastal erosion, the risk of which is amplified by accelerating sea-level rise (SLR). In Aotearoa/New Zealand, coastal archaeological heritage is closely associated with indigenous ancestral communities, but our understanding of the spatiotemporal variability in coastal erosion risk for cultural heritage is limited. Coastal erosion hazard zones have typically been implemented to manage erosion risk to modern infrastructure at regional scales. In this study, we applied a hazard zone methodology in the context of coastal archaeological heritage for a selected region of Aotearoa (Te Tai Tokerau/Northland). Historical coastal change analyses reveal that most beaches in the region have been stable or slightly accretionary over the past ∼80 years, but a reversal of this trend is likely under the projected SLR, which is expressed in the coastal erosion hazard zones. Our analyses indicate that ∼8 % (155) of coastal archaeological sites in Te Tai Tokerau/Northland may be at risk of erosion with a relatively modest 20 cm of SLR, which is expected for the region by 2040, and ∼19 % (356) of sites are threatened by 1 m of SLR. Scenarios are presented that should assist a broad range of stakeholders to assess heritage risk and provide an opportunity for coastal managers to include heritage within adaptive planning pathways. [ABSTRACT FROM AUTHOR]

There are access, treatment and morbidity inequities for Māori (Indigenous people of New Zealand) with cancer in Aotearoa (New Zealand). This includes inequities in quality of life and experiences of the palliative care setting for Māori. This review included 20 papers that were identified through a combination of our literature review and key informant surveys. In this review, we consider the context of palliative care and cancer quality of care for Māori, draw on evidence regarding access and challenges for Māori with cancer in the palliative setting and discuss how to achieve palliative care equity for Māori with cancer. In Aotearoa, palliative care has fundamental underpinnings based on westernised understandings of health with a focus on addressing physical health aspects. Our findings highlight the misalignment of this approach with regard to Māori with cancer in the palliative care setting and to being able to fulfil their right to good health. [ABSTRACT FROM AUTHOR]

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]

Where does life live? What is alive? In modernist/dualist thinking, we might assume that life lives through cause and effect—an acting of someone onto something. When conceived through an Indigenous-Māori concept of mauri—life vitality— the immanence of living as a relational field is revealed. An ethical imperative to sustain the wellness of the life-field, mauri-ora, is concurrent with the concept of mauri. This paper philosophically probes the immanent and ethical conditions of this life-field and its relational sustenance as the very ground for design thinking. Here, I explore an architectural project, Te Uru Taumatua, as a case for thinking through mauri-ora (life-field)asimmanent ethics in relation to an evocation of ecological vitality. This project becomes a bridge for thinking immanent connections across Indigenous-Maori and contemporary ecological thinking. This paper argues that architecture’s role as an Anthropocenic actor creates the conditions necessary to instantiate socio-ecologically situated immanent ethicsasdesign ethics. What is fundamental to this approach is to reveal howecological designis a thinking manifest here, in this case study,asthe relation of mauri to mauri-ora. Here, Te Uru Taumatua helps to explore an understanding of mauri-ora as an immanent ethics which bridges (design) thinking and practice. [ABSTRACT FROM AUTHOR]

This research provides critical, comparative insights into the public communication responses employed by Australia and New Zealand during the first twelve months following the World Health Organization declaring COVID-19 a global pandemic. The two nations share a similar socio-political and cultural context, but despite being highlighted by the international media as early success stories, their public communication responses to the pandemic showed noteworthy differences. Borrowing from cultural studies, this paper applies the circuit of culture model and offers a snapshot in time that reinforces the importance of socio-cultural awareness when communicating intricate and challenging information. It supports the idea that a range of effective solutions to complex communication challenges are possible and may result in a similar outcome, including strengthened identities and national pride during uncertain times. [ABSTRACT FROM AUTHOR]

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

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

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

The Ngāi Tahu indigenous Māori community of Aotearoa/New Zealand successfully maintained 150 years of legal grievance against the British Crown following the signing of the Treaty of Waitangi and colonization. The importance of women leaders, the guiding role of elders, the long-term commitment to intergenerational health for all tribal members, the democratic processes in the current context for Ngāi Tahu iwi within Aotearoa and engagement with the legal system was crucial in building towards a post-conflict society. Alongside this there were and are creative empowerment processes that nourished cultural vitality. This paper shares a 'conversational exchange' about the processes that occurred after Treaty of Waitangi settlement was reached, as the tribe stepped into the challenge of navigating the complicated additional corporate, bureaucratic, governance, and legal structures. The eldest Māori woman from Ōtākou Marae, Te Waipounamu (South Island), describes her experience of listening to the old people, going to tribal hui (meetings) and creating support and services in the Māori community. Her words, presented in full, modelling innovative methodology that prioritises the role of transparent Southern Māori and Pākehā conversation in a post-settlement environment. The relationship of trust between the authors, representing two cultures with a history of colonization, grew over several decades of shared discussion, cultural supervision and listening. Our kōrero (conversation) begins with one question: What are the effects of democracy on sustainable culture and community? [ABSTRACT FROM AUTHOR]

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

The clinical diagnosis of borderline personality disorder carries a uniquely pungent stigma. The literature repeatedly refers to these patients as manipulative, malignant and treatment resistant. In this paper, it is argued that when viewed within a broader matrix, the person with borderline organization exhibits unstable emotions and behaviour not because they are 'difficult' but because they lack the option of more socially sanctioned defences. This personality organization has developed because they have been trapped in some kind of irreconcilable circumstance (a double‐bind) and yet also required to deny the truth of this (double‐think). The author explores how this mechanism may be present in less obviously dysfunctional manifestations for many people, including herself, a 50‐year‐old psychotherapy student. This paper argues the person with borderline organization is grappling with the paradoxical need for both merger and separation, but this may be better understood as not just trying to make meaning for themselves as an individual, but as bearing the psychic burden for generations who have gone before them, such as the indigenous Maori people of New Zealand (Aotearoa), who experienced the trauma of colonization. [ABSTRACT FROM AUTHOR]

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

Growing Up in New Zealand (GUiNZ) is the largest contemporary longitudinal study of child development in Aotearoa New Zealand. The aim of the study was to recruit a large, socioeconomically and ethnically diverse cohort of children, with successful recruitment of 1246 pregnant Māori women. This paper describes the development and operationalisation of the GUiNZ Kaitiaki principles which provide a framework for ensuring that Māori rights and aspirations for research and policy development are upheld as part of the study. We also consider how the Kaitiaki principles might inform the next phase of GUiNZ, particularly with respect to the potential guardianship role that rangatahi (young people) should have as their contribution to the study expands. Finally, this commentary seeks to highlight the significant opportunities that Māori values and philosophies bring to longitudinal research in Aotearoa including through strengthening our connections with whānau and Maori communities. [ABSTRACT FROM AUTHOR]

This study adds to the current literature on crisis communication by exploring differences in COVID-19 governmental crisis communication and variances in the media coverage of that communication through thematic quantitative content analysis across three countries: New Zealand, The United States and The United Kingdom. Specifically, this research seeks to find the extent to which media ideology plays a role in reporting health crises. Results demonstrated that universally, press conferences were based on scientific advice and relied upon symbols that contributed to the clarity of health communication about COVID-19. Conversely, media coverage stressed economic challenges overall, but conservative newspapers focused more on health and the economy, whereas liberal newspapers leaned more towards politics. These findings demonstrate that even in major health crises, the ideologies of newspapers can play an important role in the framing of information. [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]

This paper responds to an earlier one about mātauranga Māori by Dan Hikuroa [2017. Mātauranga Māori—the ūkaipō of knowledge in New Zealand. Journal of the Royal Society of New Zealand. 47(1):5–10], in a spirit of koha (contribution) towards keeping alive this important discussion about the relationship between science and Māori knowledge. Mātauranga Māori (Māori knowledge) has been discussed for many years in the fields of Education and Māori Studies, and more recently has been taken seriously as a policy issue by the science establishment in Aotearoa New Zealand. I argue against equating mātauranga Māori with science, since I think it is better conceived as a form of philosophy of science, rather than as a form of 'science' itself. This approach possibly allows ideas from mātauranga Māori to inform science at a values level, below the level of the empirical knowledge base, without needing to claim that mātauranga Māori is the same as science or uses scientific methods. [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]

This research parallels Tongan academic Hūfanga 'Okusitino Māhina's assertions in the 1994 Contemporary Pacific article Our Sea of Islands, that 'People are thought to walk forward into the past and walk backward into the future, both taking place in the present, where the past and the future are constantly mediated in the ever-transforming present' alongside those of Professor Terry Irwin and fellow Transition Designers in which they discuss the use of Indigenous Wisdom to enable designing for the Long Now as defined by Brand in his 1999 book The Clock for the Long Now: Time and Responsibility. In the 2015 Transition Design Monograph Irwin asserts that, 'Transition Design draws on knowledge and wisdom from the past to conceive solutions in the present with future generations in mind'. This paper draws on the pre-industrial wisdom of indigenous knowledge, specifically that of the Pacific regions, Moana, who have lived and designed sustainably in-place for generations to illustrate the value it holds for the formulation of sustainable and sustaining futures. [ABSTRACT FROM AUTHOR]