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Over the past two decades, understandings of Māori identity have been enriched through emphases on non-binary categorizations, processual 'becoming', and flexible 'routes' rather than rigid 'roots'. While this work is commendable for expanding the range of identity options for Māori, it has not accounted for the unique position of Māori adoptees. This article presents the findings of research focused on the identity-related experiences of Māori adopted into Pākehā families in Aotearoa New Zealand. The ongoing and intricate workings of colonialism, and key limitations of Māori cultural, ethnic and Indigenous identities as currently conceptualized are elucidated in this unique case. [ABSTRACT FROM AUTHOR]

Narcotics Anonymous has flourished globally across 143 countries as a key community response to problematic substance use, despite disruptions, including the COVID‐19 pandemic. This research sought to understand how the Aotearoa New Zealand Narcotics Anonymous (NA) community engaged with NA meetings online during the 2020–2021 COVID‐19 pandemic. During in‐depth, semi‐structured interviews, 11 NA members shared their stories of addiction, abstinence‐based recovery, experiences of NA and managing pandemic restrictions. A narrative analysis identified four tropes particularly relating to how community members managed during the pandemic: responding via technology; maintaining recovery connections; creating opportunities; and consistency. Each trope showcases how NA members were able to connect online and garner support for their abstinence‐based recoveries and, more generally, during unprecedented times. In addition, the NA members in this research narrated the opportunities the pandemic restrictions created for them, such as engaging with the NA programme in new ways and improving their quality of life. Members of NA were able to maintain their psychological, physical, spiritual and community wellbeing during the COVID‐19 pandemic primarily due to existing recovery capital—peer‐based support and the principles of the 12‐steps of NA. The implications are that access to peer‐based communities and salient recovery identities are pivotal during ordinary and extraordinary times. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement. [ABSTRACT FROM AUTHOR]

Transracial adoptees continually navigate the paradoxes of adoption, which arise in bio-normative and racialized contexts. "Being-adopted-and-Māori" was explored with 15 Māori adult adoptees. Hermeneutic phenomenological analysis revealed experiences of adoptive and racial "differentness," centered around four key paradoxes: "as if born to"; the lived experience of transracial adoption; post-reunion biological kinship; and whaka-papa. Examining these paradoxes elucidated the discursive basis of lived and felt contradictions and ambivalence, as well as otherness and exclusion. Māori adoptee identities are considered paradoxical precisely because they disobey hegemonic discourses. Their experiences tell us how dominant discourses of adoption and identity need to change. [ABSTRACT FROM AUTHOR]

Introduction: Harmful drinking is increasing among mid‐life adults. Using social practice theory, this research investigated the knowledge, actions, materials, places and temporalities that comprise home drinking practices among middle‐class adults (40–65 years) in Aotearoa New Zealand during 2021–2022 and post the COVID‐19 pandemic lockdowns. Methods: Nine friendship groups (N = 45; 26 females, 19 males from various life stages and ethnicities) discussed their drinking practices. A subset of 10 participants (8 female, 2 male) shared digital content (photos, screenshots) about alcohol and drinking over 2 weeks, which they subsequently discussed in an individual interview. Group and interview transcripts were thematically analysed using the digital content to inform the analysis. Results: Three themes were identified around home drinking practices, namely: (i) alcohol objects as everywhere, embedded throughout spaces and places in the home; (ii) drinking practices as habitual, automatic and conditioned to mundane everyday domestic chores, routines and times; and (iii) drinking practices intentionally used by participants to achieve desired embodied states to manage feelings linked to domestic and everyday routines. Discussion and Conclusions: Alcohol was normalised and everywhere within the homes of these midlife adults. Alcohol‐related objects and products had their own agency, being entangled with domestic routines and activities, affecting drinking in both automatic and intentional ways. Developing alcohol policy that would change its ubiquitous and ordinary status, and the 'automatic' nature of many drinking practices, is needed. This includes restricting marketing and availability to disrupt the acceptability and normalisation of alcohol in the everyday domestic lives of adults at midlife. [ABSTRACT FROM AUTHOR]

On 14 November 2016, the Mw 7.8 Kaikōura earthquake and tsunami occurred in Aotearoa New Zealand, impacting the city of Te Whanganui-a-Tara (Wellington). As many people reside in apartments in Wellington, we undertook a survey followed by interviews to understand evacuation information communicated to apartment dwellers, and how residents used that information for decision-making. Immediately following earthquake shaking, some apartment dwellers stayed in their building as per official advice, while others evacuated because they felt safer outside. A small proportion evacuated because of the tsunami threat, and many of these participants did so because of the 'Long or Strong, Get Gone' evacuation advice. Others were unclear whether their apartment building was in a tsunami evacuation zone. Some returned immediately after the initial evacuation, while others with damaged apartments evacuated for weeks to months. Participants used regular information upates particularly via social media channels, to inform decisions about returning after longer-term evacuation. However, communicating with the Body Corporate or landlord was difficult, and apartment dwellers reported having trouble getting information about the damage status of their building, making decisions about returning challenging. Given the unique context of apartment dwellers, communication strategies should be honed to assist responses to a future event. [ABSTRACT FROM AUTHOR]

The era of closed stranger adoption is a significant part of Aotearoa New Zealand's social and colonial history; some 80,000 children were legally adopted between the years 1955–1985. Māori children constituted a considerable proportion of these legal adoptions, although little attention has been given to their experiences. The relative silence surrounding this phenomenon exists alongside narratives of colonisation and a professed abhorrence by Māori to closed adoption practice, producing a narrative discrepancy. This article aims to understand and account for some of the discrepancies in public narratives by providing an accurate historical account of engagement with the 1955 Adoption Act and its 1962 amendments from a Māori perspective, and unpacking the legal, political, social and cultural aspects from a historical experience. The complexities and nuances of settler colonialism are highlighted, as well as the effects for Māori adoptees of not being publicly and historically narrated – forgotten subjects. Glossary of Māori words: Aotearoa: the Māori name for New Zealand; hapū: kinship group, clan, sub-tribe; iwi: kinship grouping, tribe; korero: to tell, say, speak, talk (verb); speech, narrative, story, discussion (noun); Māori: normal, usual, natural, common or ordinary, used to refer to indigenous New Zealanders; mokopuna: grandchild/grandchildren, descendant; Ngāpuhi: the people or tribal grouping of the Northland region; Pākehā: New Zealanders of European origin; tamariki: child/children; Te Tiriti o Waitangi: the Māori text of the Treaty of Waitangi, the founding document which enabled British settlement of Aotearoa; tikanga: culture, customs, traditions; whakapapa: genealogy, lineage, descent (noun); to place in layers (verb); whanau: family; whanaungatanga: relationship, kinship; whāngai: customary child placement, literal meaning to feed, nourish or nurture [ABSTRACT FROM AUTHOR]

The article focuses on adoptee activism, particularly the experiences of three adoptee scholars. It applies autoethnographic and reflexive strategies to unpack their shared conversation and highlights the challenges faced by adoptees. It discusses the history of closed stranger adoption in Aotearoa New Zealand, starting from the 1955 Adoption Act, and emphasize the need for current law reform.

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

A range of hazards such as earthquakes and fires can propel people and communities to flee or seek safety to protect or rebuild their lives. These forms of residential mobility can encompass temporary and permanent displacement, relocation, and return. They also impact on individuals, relationships, and experiences of security. Here, residential mobility research is examined with a specific focus on two events in Aotearoa New Zealand and Australia to highlight the need for ongoing consideration of residential mobility in preparation for and recovery from a disaster. Applying a push/pull lens, this article outlines critical drivers for people's movements after a disaster. Areas of interest are noted as well as considerations for future research. How and why people relocate is complex and contextual, and influences community recovery and wellbeing. As such, greater knowledge about residential mobility is essential to assist people and communities to recover well. [ABSTRACT FROM AUTHOR]

Growing homelessness in Aotearoa New Zealand stems primarily from rising inequalities and poverty. Drawing from scholarship on relational ethics, principled practice and Māori cultural concepts, this paper offers our reflections on nearly two decades of collective work to document and address homelessness. Central to the approach outlined are enduring community partnerships, the cultivation of reciprocal relations, and time spent with homeless people and those trying to work with them. We present exemplars for how we draw on everyday interactions with homeless people and agency staff to enhance local service and broader systemic responses to homelessness. [ABSTRACT FROM AUTHOR]

This research explores the ways in which safety and emotion were drivers of evacuation for people residing in high-density inner-city housing in the Central Business District of Te Whanganui-a-Tara (Wellington) following the 2016 Kaikōura earthquake. Drawing predominantly on qualitative free-response answers from a survey of 803 people approximately one year after the Kaikōura earthquake, the study argues that ontological insecurity was a key driver of people’s actions. Key themes identified in relation to ontological insecurity and emotional responses were the severity of the shaking and how it was experienced, the building damage, official warnings, the ongoing earthquake aftershocks, and the social actions of others. This work argues that with the ongoing growth in high-density inner-city living, disaster risk and emergency management should encompass preparedness, response, and recovery strategies that include emotional responses and social processes while valuing the specificity of inner-city living. [ABSTRACT FROM AUTHOR]

Accessing healthcare during a disaster matters for the well-being of people and communities. This article explores healthcare messaging about General Practitioner (GP) services for non-COVID-19 health concerns during the Level 4 lockdown in Te Papaioea (Palmerston North), Aotearoa New Zealand. Messaging from Government, media and local GP clinics were analysed to understand how people were advised to seek care for non-COVID-19 health concerns. We found inconsistencies in these communications, ranging from messages to not attend healthcare services because of possible COVID-19 surges, to messages with vague, or lack of, information. Government messages did include advice for seeking general healthcare, but this was largely rendered invisible due to the focus on 'staying home, saving lives'. Media messaging was similarly influenced by these Government directives. Few GP clinics had websites, and few provided information about accessing general healthcare services. Clinics also lacked up-to-date telephone messages about seeking healthcare for non-COVID-19 symptoms and illnesses. All three sources neglected the cultural, social and contextual diversity of the local audience. We recommend that communication during disasters should be clear, concise and consistent. Further, GPs should be supported to have websites and telecommunication platforms. All communications should be inclusive and aim to reach diverse audiences. [ABSTRACT FROM AUTHOR]

Death by assisted dying has long received media attention and remains a current socio-political health topic today. For many, understanding assisted dying is derived from media representations that position health, illness and dying in particular ways. These various stories shift and shape how we understand ourselves. With a Foucauldian lens, we explore what the media made possible for people to think, feel and do in relation to this phenomenon. From media articles collated in early 2018 we identify representations of a particularly individualised "autonomy' which intersects with assisted dying as a 'right' and necessary 'choice' to control when, where and how to die. Those with mental illness were excluded from this discourse for lacking a 'rational' sensibility. From the autonomous right to choose discourse, two subject positions arose; my choice and mine alone and the defender of rights. A counter-discourse positioning assisted dying as perilous for society and the subject position of concerned protector emerged in resistance to the autonomous right to choose. A particularly Western and privileged subject was representative of those in favour of legitimating the practice. Non-Western understandings were absent, religious and spiritual considerations marginalised, the disabled body let die, and the older adult voice silent. [ABSTRACT FROM AUTHOR]