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Co-designed health initiatives are gaining popularity in Aotearoa (New Zealand). However, emerging research identifies potential pitfalls for Indigenous populations, particularly Māori (Indigenous Peoples of Aotearoa), when Kaupapa Māori principles are ignored. Using the Indigenous He Pikinga Waiora Implementation (HPW) framework as a guide, this paper provides an autoethnographic reflective account of the co-design process that led to the development and implementation of the Whirihia holistic assessment tool for the Kaupapa Māori antenatal wānanga (workshop) Whirihia Te Korowai Aroha. The co-design process resulted in a culturally appropriate and responsive holistic assessment tool that provided a quality health needs assessment pathway for māmā hapū (pregnant women) and their whānau (family). This reflective account provides examples of key considerations that align to the HPW framework in the hope that it will afford some guidance for fellow emerging researchers who wish to undertake ethical co-designed health research with Māori (and non-Māori) communities and organisations. Glossary of Māori words: Aotearoa: New Zealand; hapū: sub-tribes; hapūtanga: pregnancy; hui: meeting; ipu: clay pot; iwi: tribe; Kaupapa Māori: Māori ideology incorporating the knowledge, skills, attitudes and values of Māori society; māmā: mothers; māmā hapū: pregnant women; Māori: Indigenous people of Aotearoa; Pākehā: non-Māori (most often New Zealand European); pēpi: infant; pono: true, valid, honest, genuine; pōwhiri: welcome ceremony; te ao Māori: Māori world view; te reo Māori: Māori language; tika: correct, accurate, appropriate; tikanga: values and beliefs; wahakura: woven flax basket that can be used in the parental bed; waiata: song; wānanga: workshop; whakawhānau: birth; whakawhanaungatanga: relationship/connections; whānau family; whenua: afterbirth; land. [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]

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

This study examines the allocation of COVID-19 funding for Indigenous Peoples in Canada, Australia, New Zealand, and the United States during the pandemic's first wave. Indigenous communities, already facing health disparities, systemic discrimination, and historical forces of colonisation, found themselves further vulnerable to the virus. Analysing the funding policies of these countries, we employed a Health Equity Impact Assessment (HEIA) tool and an Indigenous Lens Tool supplement to evaluate potential impacts. Our results identify three major funding equity issues: unique health and service needs, socioeconomic disparities, and limited access to community and culturally safe health services. Despite efforts for equitable funding, a lack of meaningful consultation led to shortcomings, as seen in Canada's state of emergency declaration and legal disputes in the United States. New Zealand stood out for integrating Māori perspectives, showcasing the importance of consultation. The study calls for a reconciliation-minded path, aligning with Truth and Reconciliation principles, the UN Declaration on the Rights of Indigenous Peoples, and evolving government support. The paper concludes that co-creating equitable funding policies grounded in Indigenous knowledge requires partnership, meaningful consultation, and organisational cultural humility. Even in emergencies, these measures ensure responsiveness and respect for Indigenous self-determination.

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

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

Background: People living in rural and remote communities commonly experience significant health disadvantages. Geographical barriers and reduced specialist and generalist services impact access to care when compared with metropolitan context. Innovative models of care have been developed for people living with chronic diseases in rural areas with the goal of overcoming these inequities. The aim of this paper was to describe the characteristics and outcomes of studies investigating innovative models of care for people living with chronic disease in rural areas of developed countries where a metropolitan comparator was included.Methods: An integrative systematic review was undertaken. Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) method was used to understand the empirical and theoretical data on clinical outcomes for people living with chronic disease in rural compared with metropolitan contexts and their models of care in Australia, New Zealand, United States, Canada and the United Kingdom.Results: Literature searching revealed 620 articles published in English between 1st January 2000 and 31st March 2019. One hundred sixty were included in the review including 68 from the United States, 59 from Australia and New Zealand (5), 21 from Canada and 11 from the United Kingdom and Ireland. 53% (84) focused on cardiovascular disease; 27% (43) diabetes mellitus; 8% (12) chronic obstructive pulmonary disease; and 13% (27) chronic kidney disease. Mortality was only reported in 10% (16) of studies and only 18% (29) reported data on Indigenous populations.Conclusions: This integrated review reveals that the published literature on common chronic health issues pertaining to rural and remote populations is largely descriptive. Only a small number of publications focus on mortality and comparative health outcomes from health care models in both urban and non-urban populations. Innovative service models and telehealth are together well represented in the published literature but data on health outcomes is relatively sparse. There is significant scope for further directly comparative studies detailing the effect of service delivery models on the health outcomes of urban and rural populations. We believe that such data would further knowledge in this field and help to break the deadly synergy between increased rurality and poorer outcomes for people with chronic disease. [ABSTRACT FROM AUTHOR]

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

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

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

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

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

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

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

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

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

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

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

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]

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

Boating-related incidents are responsible for a significant number of the drowning fatalities that occur within Indigenous communities in New Zealand, Australia, the USA, and Canada. The aim of this paper was to identify promising practices for boating safety initiatives that target Indigenous peoples within these countries and evaluate past and ongoing boating safety initiatives delivered to/with Indigenous peoples within these countries to suggest the ways in which they - or programs that follow them - may be more effective. Based upon evidence from previous research, boating safety initiatives that target Indigenous peoples in New Zealand, Australia, the USA, and Canada should employ cultural adaptation strategies, strategies to increase boating safety knowledge and awareness, strategies to increase the accessibility of boating safety equipment, and capacity building strategies. Improvements can be made to past, ongoing, and future boating safety initiatives delivered to/with Indigenous peoples in the four countries studied. These strategies all show promise in improving boating safety initiatives and decreasing boating-related drowning. [ABSTRACT FROM AUTHOR]

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

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

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

This paper gives an account of three theatrical explorations within a cross-cultural space in New Zealand where indigenous people and immigrants meet in a “third space”. [ABSTRACT FROM PUBLISHER]

Aim and objective: This paper reports on the proceedings of the second Australasian International Learning Collaborative conference and summit. Background: In December 2019, over a hundred people attended the second Australasian International Learning Collaborative Conference and Summit. This was the first to be held in Aotearoa New Zealand, the land where cultural safety was developed, its origins being in nursing education. Perhaps not surprisingly, culture, cultural safety and the context of care featured highly in the presentations and workshops. Design and methods: Discussion paper. Results: A key outcome of the conference proceedings and workshops was the call for nurses and the International Learning Collaborative to work in partnership with indigenous groups to iterate the importance of the Fundamentals of Care framework and evaluate the impact of that on health equity. Other essential messages were to value establishing relationships, to continue to talk about the fundamentals of care, to research and to own them. Nurses were reminded to use their humanity to create a climate and culture in which patients and staff feel valued, safe and trusted. Conclusions: Future iterations of the Fundamentals of Care framework must incorporate indigenous worldviews, which emphasise the importance of relationships, family and spirituality on wellbeing. Such additions will provide an opportunity for the International Learning Collaborative to optimally respond and direct nursing practice. Relevance to clinical practice: International Learning Collaborative members and conference attendees learned, listened and worked on meeting the challenges of consistently implementing and applying the fundamentals of care in practice and its importance to education, research and policy. The takeaway message is, when this does not happen, nurses must speak up. [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]

Racism and government policies of colonisation and assimilation contribute to the disproportionate burden of disease carried by indigenous people globally. In colonial contexts such as Aotearoa New Zealand, these inequities are routinely monitored but governments believe economic growth and better lifestyles will resolve the issues. Stop Institutional Racism (STIR), a group of health activists, is challenging this dominant discourse and building a boutique social movement to transform racism within the New Zealand public health sector. Central to the work of STIR is partnership between indigenous and non-indigenous practitioners underpinned by Te Tiriti o Waitangi – the founding document of the colonial state of New Zealand. This paper reflects on STIR organisational processes and political achievements to date. We have worked towards mobilising the public health sector, re-energising the conversation around racism and strengthening the capacity and evidence base of the sector around key sites of racism and anti-racism praxis. This paper will be of interest to others within the global public health community who are looking for new collective ways to organise and challenge entrenched inequities. [ABSTRACT FROM PUBLISHER]

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

Despite the health improvements afforded to non-Indigenous peoples in Canada, Aotearoa (New Zealand) and the United States, the Indigenous peoples in these countries continue to endure disproportionately high rates of mortality and morbidity. Indigenous peoples' concepts and understanding of health and wellbeing are holistic; however, due to their diverse social, political, cultural, environmental and economic contexts within and across countries, wellbeing is not experienced uniformly across all Indigenous populations. We aim to identify aspects of wellbeing important to the Indigenous people in Canada, Aotearoa and the United States. We searched CINAHL, Embase, PsycINFO and PubMed databases for papers that included key Indigenous and wellbeing search terms from database inception to April 2020. Papers that included a focus on Indigenous adults residing in Canada, Aotearoa and the United States, and that included empirical qualitative data that described at least one aspect of wellbeing were eligible. Data were analysed using the stages of thematic development recommended by Thomas and Harden for thematic synthesis of qualitative research. Our search resulted in 2669 papers being screened for eligibility. Following full-text screening, 100 papers were deemed eligible for inclusion (Aotearoa (New Zealand) n = 16, Canada n = 43, United States n = 41). Themes varied across countries; however, identity , connection , balance and self-determination were common aspects of wellbeing. Having this broader understanding of wellbeing across these cultures can inform decisions made about public health actions and resources.

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 paper explores the notion of indigenous cultural identity in Australia and New Zealand by examining how indigenous culture is represented in popular music, specifically, through 'known' signifiers of indigenous culture. This paper argues that these signifiers are limited to specific instrumentation, musical characteristics such as rhythm and melody, and indigenous language. These findings are reached through an examination of the extant literature on indigenous popular music in Australia and New Zealand, and by applying the same methods these studies employ to a comparison of indigenous popular music from these countries. Music from the groups Yothu Yindi (from Australia), and Moana and the Moahunters (from New Zealand) is analysed, demonstrating how signifiers of indigenous culture are perceived to have roots in traditional culture. This paper concludes by presenting an Australasian framework through which signifiers of indigenous identity have been identified and discussed in academic literature, and argues that the limitations of semiotic analysis has restricted the exploration of popular music's capacity to express indigenous identity. [ABSTRACT FROM AUTHOR]

Aim: This paper describes an initiative facilitating comprehensive assessment and delivery of brief interventions for Māori youth in Northland, New Zealand., Background: The population in Northland is predominantly Māori and is one of New Zealand's most deprived populations. Māori youth have the highest youth suicide rate in the developed world and elevated numbers of youth displaying mental health issues and/or risk behaviours are of grave national concern. Like Indigenous peoples worldwide, inequities persist for Māori youth accessing and engaging with healthcare services., Description: Taking services out to Māori youth in remote and isolated areas, Northland's youth specialist nurses are reducing some barriers to accessing health care. The youth version of the Case-finding and Help Assessment Tool is a New Zealand-developed, e-screening tool for youth psychosocial issues, facilitating comprehensive assessment and brief intervention delivery., Discussion: Early detection of, and timely intervention for, mental health and risk behaviours can significantly improve health outcomes in youth. However, for this to happen barriers preventing youth from accessing appropriate care need to be overcome., Conclusion: Youth specialist nurses could improve access to care for youth from ethnic minorities, rural and isolated regions, and areas of high deprivation without overwhelming the medical profession., Implications for Nursing Policy: Specialist nurses are trained and empowered to practice at the top of their scope. With general practitioner oversight and standing order sign off specialist nurses can work autonomously to improve access to health services, without increasing the workload of doctors., Implications for Nursing Practice: Encouraging continuous self-reflection of the nurse's effectiveness in meeting patient needs, holistically and culturally, facilitates the provision of accessible care that is patient-centred and culturally safe., (© 2019 International Council of Nurses.)

This paper argues that stoicism as a central element of whiteness shapes, controls, and ultimately limits the experience and expression of emotion in public space. I explore how this may play out in particular medical settings like hospitals in Aotearoa New Zealand. I argue that working in conjunction with other values of whiteness identified by Myser (2003)—hyper-individualism, a contractual view of relationships, and an emphasis on personal control and autonomy—this makes hospitals emotionally unsafe spaces for Māori and other groups who place high importance in the collective sharing of emotion. Using death and bereavement as an example, I suggest that challenging and addressing stoicism in the structure and performance of whiteness in hospital settings may provide an important point of entry for anti-racism measures and health equity. [ABSTRACT FROM AUTHOR]

This paper is concerned with the chronopolitics of indigenous young people's life-worlds in settler-colonial space. Drawing on a study about young people's narratives about the future, we examine how Māori youth in New Zealand navigate competing temporal frames of reference as they move around their towns and cities. In a series of walk-along interviews and group discussions, Māori young people deployed 'native time' as a means of negotiating access to various neighbourhoods and exclusion zones. These border-crossing strategies not only opened up 'corridors' that allowed them to pass through unwelcoming or exclusionary urban areas, they also provided a sense of indigenous place-belonging. We argue that when indigenous young people mobilise 'native time' in urban spaces and build temporal solidarities outside settler/white time, they can begin to stake a powerful claim on their own futures. [ABSTRACT FROM AUTHOR]

Background: This paper presents the pilot testing of an online professional development (PD) course for New Zealand (NZ) speech-language therapists (SLTs) working with Māori with stroke-related communication disorders (predominantly aphasia). Taking a public health approach and focusing on the context of Māori as Indigenous peoples in a colonised society, the course lays the foundation for aphasia management for Māori. It consists of two modules. Module One addresses health inequities, social determinants of health, racism, the Treaty of Waitangi, cultural safety and power inherent in the role of the SLT. Module Two includes specific information about providing therapy for Māori stroke patients (particularly those with aphasia) and family members and working with Māori health colleagues. Aim: The primary aim was to ascertain the impact of the course on participants' clinical practice with Māori with aphasia. A secondary aim was to examine participants' assessment of the content and delivery of the course. Methods & Procedures: This was a qualitative longitudinal pilot study. Eleven SLTs completed the online course, immediately followed by a survey in which they gave feedback on the course and named three activities they would do to apply their learning in the following six months. Eight participants were available for interview six months later. Interviews aimed to ascertain what participants learned from the course, how they applied their learning and how the course could be improved. Interview data were analysed using a "general inductive approach", in conjunction with responses to the survey. Outcomes & Results: Interview findings were divided into two main themes – "putting it into practice" which revealed what participants learned and how they applied their learning and "keeping it at the forefront" which focused on maintaining that learning and practice, including reflection on the course content and delivery. All participants were positive about the course and all would recommend it to colleagues. Conclusions: The pilot testing revealed that participants made positive changes to their practice as a result of their learning. Challenges inherent in completing the course and applying learning and suggestions for improvement were also identified. Although the course content is NZ-specific, many of the ideas in the course are relevant to numerous multiethnic contexts across the world in which the speech-language therapy culture in service delivery could be impacted by issues such as power, racism, and inequity. [ABSTRACT FROM AUTHOR]

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

This paper explores the social dynamics that impact on organisational partnerships between indigenous peoples', immigrant peoples' and mainstream organisations. Specifically this paper will address how such trans-cultural partnerships are formed and maintained. To do this the paper describes and analyses trans-cultural partnerships in practice in New Zealand, using Das and Teng's (2001) trust, risk and control schema, focusing on what works, why it works and outlines strategies to enable the implementation of such partnerships to other sites. The research will be a resource for those working in community development organisations specifically and social service organisations in general, who intend to enter into trans-cultural partnerships. The contextual background to this study is the recent history of pluralistic development of social services within New Zealand and much of the western world. New Zealand, like the United Kingdom, made a major policy shift (1999 - present) towards a "third way" democratic pluralist approach to social development. Under this approach Maori (indigenous peoples) and other ethnic organisations have developed to meet the social service and health needs of their people as an alternative to state organisations or mainstream NGOs. [ABSTRACT FROM AUTHOR]

In New Zealand, Maori (the indigenous people) are intimately tied to lands and waters within their tribal territories. Resource use and development has the potential to adversely affect the nature of their relationship, however. In recent decades, Maoris have been seeking greater recognition for their cultural interests through resource managers. A challenge for Maoris arises when resource managers utilize western science techniques that emphasize physical and biological values rather than specifically responding to cultural interests. This paper introduces one conceptualization tool for Maori—Cultural Opportunity Mapping and Assessment—to apply and assess the extent to which different environmental conditions afford them opportunities to engage in a range of cultural experiences, particularly in geographic locations. The paper explains how such a process represents the first stage in the preparation of responsive resource management strategies and plans that deliver cultural outcomes. [ABSTRACT FROM AUTHOR]

This commentary addresses the lead paper by Narcisa Paredes-Canilao, an intriguing account of discussions in the University of the Philippines over differing knowledge claims. This is a local debate that has global ramifications for the status of indigenous knowledges and discourses and their levels of interactivity with theoretical positions emanating from the West. The argument put forward here by Narcisa Paredes-Canilao is that certain strains of postcolonial theory are at best irrelevant and at worst destructive to the work of postcolonial resistance in the Philippines and other previously colonised countries. She proposes that it is the recovery of indigenous/traditional non-Western discourses that will support and facilitate a decolonisation of the subject. This paper argues that the two positions need not constitute a differend. Both can work towards productive resistance. While there is an urgent need to remember and reconfigure the past through non-Western lenses, there are also current contemporary forms of colonisation that must be deconstructed and talked back to. Postcolonial theory offers rich philosophical resources with which to think, talk and write outside the story of the West, as do indigenous and other non-Western knowledge forms. The paper ends with a brief consideration of indigenous research discourses in Aotearoa/New Zealand. [ABSTRACT FROM AUTHOR]

Existing literature, which has emerged largely from Europe and Britain, suggests that the concepts of social exclusion and inclusion are fundamentally limited when accounting for 'difference'. This paper extends this literature by considering the way in which a social exclusion/inclusion discourse has played out in a 'white settler' society where the 'difference' embodied by the highly 'excluded' indigenous population is a central concern for social policy. The paper argues that the goal of an 'inclusive society', which has framed New Zealand social policy since 1999, promotes an equal opportunity approach that sits in tension with the specific needs and rights of Maori as indigenous peoples and partners in the 1840 Treaty of Waitangi. The ambiguous consequences of this goal highlight the need for settler societies to develop policy that reflects their own socio-political circumstances, rather than simply adopt policy discourses that are popular internationally. [ABSTRACT FROM AUTHOR]

This paper analyses discussions of the haka (popularly translated as `the war dance of the Maori') in three performative sites in Aotearoa/New Zealand: a national Maori dance competition, touristic `cultural experience' programs in Rotorua, and a secondary school in Wellington. The discussions demonstrate that this dance has come to represent a variety of `identifications' for the speakers. However, while the haka elicits multiple, related and sometimes conflicting identificatory possibilities for Maori-identified discussants (albeit within a limited range of positions), this is not the case for a group of non-Maori men reminiscing about their boyhood performances at school sporting events. Through the comparison of discussions of these three performance sites, this paper argues that haka conversations reveal dynamic creativity in discourses of identifications (intra-indigenous, collective indigenous, and nationalist) of some speakers but not of others. [ABSTRACT FROM AUTHOR]