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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]

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]

• 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]

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]

Delirium is prevalent in the hospice population. Despite causing significant distress to patients and families, delirium is under-recognised. There is a need to better understand delirium prevention and outcomes in this population including people's experiences of delirium-prevention strategies in different cultural contexts. To determine whether the "PRESERVE Aotearoa" delirium prevention intervention was feasible and acceptable for Māori (indigenous peoples of Aotearoa/ New Zealand) and non-Māori patients with advanced cancer, their families (called whānau in this paper), and clinical staff. A qualitative semistructured interview substudy of a cohort PRESERVE Aotearoa feasibility study codesigned with a Māori partner to ensure inclusion of Māori-centred values. The study was underpinned conceptually by He Awa Whiria (braided rivers)—combining Western and Māori knowledges. Data were analysed using Hopwood and Srivasta's framework. Twenty-six patients and their whānau, 21 clinical staff and five researchers from two stand-alone hospices in the North Island, Aotearoa/New Zealand. Finding showed that, for the most part, participants considered the study interventions feasible and acceptable. Inductive analysis resulted in four themes highlighting the importance to whānau of their participation in the study: benefits of learning about delirium; the affirmation of the caregiver role and whānau-centred care; valuing fundamentals of care; and research as legacy. This qualitative study found that it is feasible and acceptable to study multicomponent nonpharmacological delirium-prevention interventions in Aotearoa/New Zealand hospice inpatient units. The study also highlights the value of Māori-centred approaches and whānau involvement in these settings. [ABSTRACT FROM AUTHOR]

Background: The paediatric use of ophthalmic chloramphenicol in New Zealand (NZ) is relatively high; however, little more is known about its utilisation, including whether this is equitable. This study aimed to describe chloramphenicol utilisation in NZ children aged five years and under, by patient ethnicity, socioeconomic deprivation, and urban/non-urban domicile. Methods: This analysis included every publicly subsidised chloramphenicol dispensing received from birth to five years of age, for every child born in NZ in 2013. Cumulative proportion of first exposure, dispensing rate per person-year, and seasonality of dispensing were quantified. These were calculated following stratification by ethnicity, socioeconomic deprivation quintile, and urban/non-urban health district. For cumulative proportion of first exposure, odds ratios (OR) were calculated and multivariate logistic regression was performed. For dispensing rate, incidence rate ratios (IRR) were calculated and zero-inflated Poisson regression was performed. Results: Almost one-quarter of NZ children received their first dispensing within the first year of life. By five years of age, 55.2% of children had received their first dispensing. By five years of age, children of Pacific ethnicity, those in the highest deprivation quintile, and in those non-urban health districts had lower odds of receiving chloramphenicol (adjusted OR 0.90, 0.79, and 0.81, respectively, all p < 0.001). In contrast, children of Māori ethnicity had higher odds (adjusted OR 1.99, p < 0.001). Māori and Pacific ethnicity, and residence in non-urban health districts, were associated with fewer dispensings (adjusted IRR 0.88, 0.75 and 0.87, all p < 0.001). In contrast, deprivation quintile was not significantly associated with dispensing rate. Conclusion: Chloramphenicol utilisation is prevalent among NZ children, and utilisation may be lower among children of Pacific ethnicity and those in non-urban areas [ABSTRACT FROM AUTHOR]

The 2023 Bible Society New Zealand's translation of sample biblical passages into the Māori language, He Tīmatanga, caused controversy by incorporating names of Māori gods. Those who objected typically assumed inconsistency with the Bible's purported monotheism. But 'monotheism', in the sense that only one god exists, is not present in the Bible. Moreover, missionary adherence to monotheism in the mid-nineteenth century widely assumed a 'degeneration model' that also promoted European religious, moral, and cultural superiority. This article adopts a hermeneutical strategy to counter monotheistic misreadings of the Bible, and their racist effects, by reading Māori stories of the ancient divine hero Tāwhaki alongside the ancient divine heroes who feature in Gen 6:1–4's account of the Nephilim. First, the comparison provides resources for the translation of Gen 6:1–4 into the Māori language and worldview. Second, the Tāwhaki narratives stimulate a reappraisal of longstanding problems in the interpretation of Gen 6:1–4, especially the meaning of the phrase "the sons of the gods". Supported by analysis also of the Sumerian King List, this article argues that all three major interpretations of "the sons of the gods" are fundamentally consistent: they are gods, elite human rulers, and also Sethites. [ABSTRACT FROM AUTHOR]

Aims: Investigated the experiences of Māori (the Indigenous peoples of Aotearoa, New Zealand) patients and whānau (extended family network) engaging with acute hospital inpatient services and their priorities for a Māori-centred model of relational care. Design: A qualitative Māori-centred research design using a Thought Space Wānanga (learning through in-depth group discussion, deliberation and consideration) approach. Methods: Two wānanga were conducted between May 2022 and June 2022, with 13 Māori patients who had been acutely hospitalized within the past 12 months and their whānau members. The first wānanga utilized storytelling and journey mapping to collect data. The second wānanga refined the initial themes. Wānanga were audiorecorded and then inductively coded and developed into themes. Results: Thirteen patients and whānau attended the first wānanga, while 10 patients and whānau participated in the second wānanga). Four themes were developed: (1) Whakawhanaungatanga (establishing connections and relationships), (2) Whakamana (uplifting the status and esteem of Māori), (3) Whakawhitiwhiti kōrero (the importance of communicating, discussing and deliberating) and (4) Kotahitanga (working together with purpose) all provide insights into the importance of effectively engaging and connecting with Māori patients and whānau when acutely hospitalized. Conclusions: The experiences and priorities of Māori patients and whānau affirm the international literature, suggesting that Indigenous relational concepts are critical to building relationships, connections and trust. Despite existing healthcare models for working with Indigenous peoples, their poor application contributes to sub-optimal healthcare experiences at all points of their healthcare journey. A relational mode of practice focused on engagement and forming connections better meets the needs of Indigenous peoples engaging with inpatient health services. Implications for the profession and/or patient care: Despite the existence of Indigenous models of care, Indigenous peoples consistently report a lack of engagement and connection when accessing inpatient health services. Without establishing relationships, applying models of care is challenging. Impact (Addressing): • What problem did the study address? Internationally, healthcare systems are consistently ill-equipped to deliver culturally safe care for Indigenous and marginalized peoples, evident in ongoing health inequities. Like other reports of Indigenous experiences of health services, Māori express dissatisfaction with care delivery in an acute inpatient setting. This study investigated Māori patients and whānau experiences engaging with acute hospital inpatient services and their priorities for a Māori-centred model of relational care. • What were the main findings? Māori patients and whānau recounted negative experiences with healthcare professionals lacking effective relationships and trust. Satisfaction occurred when engagement with health care professionals resembled Indigenous cultural rituals of encounter that considered their holistic, collective and dynamic worldviews. Previous models of relational care, while helpful, are not Indigenous and so do not address their needs, such as engagement as a mode of practice (how) to achieve this. • Where and on whom will the research have an impact? This research impacts Indigenous peoples' health outcomes, particularly Māori, and nurses and clinicians working and interacting within acute inpatient and other hospital settings. Indigenous research methods support co-constructing knowledge for translation into practical outcomes through transformational practices, policies and theory development. Reporting method: We used the Consolidated Criteria for Strengthening the Reporting of Health Research Involving Indigenous Peoples (CONSIDER) statement (see File S2—CONSIDER Checklist) and the Consolidated Criteria for Reporting Qualitative Research (COREQ) guidelines (see File S3—COREQ Checklist). [ABSTRACT FROM AUTHOR]

As significant stakeholders in the marine estate, Māori will play a central role in the proposed transition to a blue economy. While te ao Māori (the Māori worldview) aligns well with the blue economy, due to the consequences of colonisation and the specific circumstances caused by the Quota Management System and resulting Treaty of Waitangi settlement legislation addressing historic Māori grievances regarding fishing rights, Māori also face a number of extra constraints regarding this transition. This paper examines these constraints, arguing that these they are largely due to the current legal framework. • As significant stakeholders in marine estate, Māori are vital to blue economy shift. • However, Māori must overcome fragmentation, commodification, and centralisation. • These constraints are largely a product of the current institutional framework. • A range of institutional, organisational, and operational changes are required. [ABSTRACT FROM AUTHOR]

COVID-19 vaccination greatly reduced the health burden in New Zealand, according to a mathematical model used by the government, but equity needs to be a focus of future vaccination programmes. The model included age- and time-dependent case ascertainment, the effect of antiviral medications, improved hospitalisation rate estimates, and the impact of relaxing control measures. Analyses found that vaccines saved 6650 (95% credible interval [Crl] 4424-10,180) lives, prevented 74,500 (Crl 51,000-115,400) years of life lost and prevented 45,100 (Crl 34,400-55,600) hospitalisations over the period January 2022 to June 2023. Vaccination rates were lower in Māori than people of European ethnicity; results showed that equitable vaccination rates could have prevented an estimated 11%-26% of the 292 Māori COVID-19 deaths recorded over this time period. [ABSTRACT FROM AUTHOR]

A further analysis of the national lung cancer registration dataset for 2007 to 2019 has found that Māori patients need to travel longer than European patients to access surgery and radiation therapy. The median travel distances for Māori vs European patients were 57 vs 34 km to access surgery and 75 vs 35 km to access radiation therapy. The adjusted odds of living more than 200 km away for Māori patients was 1.83 (95% CI 1.49-2.25) for surgery and 1.41 (95% CI 1.25-1.60) for radiation therapy compared with European patients. The study authors commented that while centralisation of care may improve treatment outcomes, it also makes accessing treatment more difficult for populations such as Māori who are more likely to live rurally and in deprivation. [ABSTRACT FROM AUTHOR]

Māori patients who may be good candidates for lung cancer surgery are less likely to receive this treatment than their European counterparts, according to a national study. All 27,689 lung cancer registrations over the period 2007 to 2019 were analysed, of whom 14% of Māori patients and 20% of European patients accessed surgery (adjusted odds ratio 0.82 (95% confidence interval [CI] 0.73-0.92]). Corresponding rates for accessing curative surgery were 10% of Māori and 16% of European patients (adjusted odds ratio 0.72; 95% CI 0.62-0.84). Differences in access could only partially be explained by cancer stage and comorbidities. After adjustment for age, there were no differences in access to radiation therapy or systemic therapy. There appeared to be a longer time from diagnosis to radiation therapy for Māori compared with European patients, but the difference was small and requires further investigation. [ABSTRACT FROM AUTHOR]

New Zealand is a peaceful nation, but ongoing political tensions and inequities between Māori (the indigenous peoples of New Zealand) and Pākehā (the majority group of Europeans) persist as a result of its colonial history. Identifying ways to redress the enduring legacy of colonialism are therefore of critical importance. Accordingly, this paper examines data from 7017 Māori, as well as 37,233 Pākehā, to examine the impact of regional-level Pākehā warmth towards Māori on Māori support for progressive collective action. Results reveal that Pākehā warmth towards Māori varies markedly across 257 regional wards (regional units created for New Zealand electoral purposes). Moreover, multilevel modelling demonstrates that Pākehā warmth towards Māori at the region-level correlates positively with Māori identity and political efficacy at the individual level which, in turn, both correlate positively with collective action support. Collectively, these results demonstrate the impact of the broader social climate on social change, while identifying a previously-unknown facilitator of collective action support (namely, a broader context of warmth towards structurally disadvantaged groups). [ABSTRACT FROM AUTHOR]

In the late 1960s, New Zealand and the United States collaborated to establish a southern hemispheric carbon dioxide (CO2) monitoring station on New Zealand's coastal cliffs. The New Zealand CO2 Project, as it came to be known, is an underappreciated landmark in the history of environmental monitoring. The archival record of its early years reveals the extent to which efforts to measure atmospheric carbon dioxide concentrations interacted closely with one of the most hotly debated political issues of the mid-twentieth century: urban air pollution. The designation of CO2 as air pollution on a planetary scale had profound legal implications in an era in which clean air legislation increasingly brought air pollution within the scope of governmental regulation, and administrative agencies began to jostle for control of the monitoring enterprise. The precise nature of CO2 as an air pollutant, however, was difficult to pin down. In these initial years of concerted carbon dioxide monitoring, when the lines between climate science and air pollution research were still blurred, CO2 developed its many pollutant identities. The nature of these identities - and the ways in which scientists and science administrators negotiated their boundaries - retain their relevance today, as nations continue to link air pollution and climate legislation in the twenty-first century. [ABSTRACT FROM AUTHOR]

Background: Despite a low rate of infant mortality, Aotearoa New Zealand has a high rate of Sudden Unexpected Death in Infants (SUDI), with disproportionate impact for Pacific infants. This study explored the infant care practices, factors and relationships associated with increased risk of SUDI amongst Tongan, Samoan, Cook Islands Māori, and Niuean mothers in New Zealand, to inform evidence-based interventions for reducing the incidence of SUDI for Pacific families and their children. Methods: Analysis comprised of data collected in 2009–2010 from 1089 Samoan, Tongan, Cook Islands Māori and Niuean mothers enrolled in the Growing Up in New Zealand longitudinal cohort study. The sleeping environment (bed-sharing and sleep position) of the infants was assessed at 6 weeks. Multivariable logistic regression analysis were conducted, controlling for sociodemographic factors to explore the association between selected maternal and pregnancy support and environment factors and the sleeping environment for infants. Results: Mothers who converse in languages other than English at home, and mothers who consulted alternative practitioners were less likely to follow guidelines for infant sleeping position. Similarly language, smoking, alcohol, household dwelling, crowding and access to a family doctor or GP were associated with mothers following guidelines for bed-sharing. Conclusion: The impact of SUDI on Pacific infants may be lessened or prevented if communication about risk factors is more inclusive of diverse ethnic, cultural worldviews, and languages. Societal structural issues such as access to affordable housing is also important. This research suggests a need for more targeted or tailored interventions which promote safe sleeping and reduce rates of SUDI in a culturally respectful and meaningful way for Pasifika communities in Aotearoa, New Zealand. [ABSTRACT FROM AUTHOR]

How intimate partner violence (IPV) is conceptualized affects what we see when we look at situations involving IPV and what we think the solutions to the problem of IPV are—either in individual cases or in the development of broader legal and policy responses. In this article, it is suggested that while conceptualizing IPV as coercive control is an improvement over previous understandings, it does not go far enough. Coercive control must be located within a broader conceptualization of IPV as a form of social and systemic entrapment if it is not to operate in a harmful manner for victim-survivors. [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]