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Background Student-led clinics have gained increasing attention as a mechanism for students across various health professions to gain authentic interprofessional clinical placement experience during their educational programme. Purpose This scoping review is designed to identify and describe experiences relating to student-led clinics in Aotearoa New Zealand. Methods The review involved five key steps: 1) identifying the research question; 2) identifying relevant studies; 3) study selection; 4) charting the data; and 5) collating, summarising and reporting the results. Discussion Student-led health clinics present invaluable educational opportunities for authentic collaborative practice and capacity to improve population health and well-being, especially in marginalised and disadvantaged communities. Clinic establishment and operation require consideration of a complex set of factors. Conclusion Community consultation (including with Indigenous populations) should precede establishment of clinics. There is scope for more reporting and objective evaluation to ensure best practice is being determined, developed, and achieved.

In this article I interact with the narratives of five Pākehā (European) secondary school teachers, who choose to teach Aotearoa New Zealand histories including about Te Tiriti o Waitangi at senior level (years 11–13). I highlight characteristics of the active stance adopted by participants towards teaching and learning the difficult histories of home, central to which are the effects of colonisation and Indigenous Māori–settler entanglements. Drawing on Sara Ahmed’s (2015) understanding of the key role played by emotion in shaping social and political attachments, I argue that emotional work was just as important as intellectual effort on the part of participants for helping form and fortify their stance. Subject knowledge and effective pedagogical skills are crucial, but neither transcend the affective realm, where teacher orientation toward the content itself can influence the quality of student engagement. To provide background context for participants’ narratives, I outline active elements in history education discourse featuring Pākehā positionality and the practice of ignorance in relation to school curricula and settler constructions of history. This study has implications for teacher professional development as schools prepare to respond to forthcoming changes in national curriculum policy making the study of New Zealand histories compulsory for primary and junior secondary students.

In this article, we foreground the intersection of hijab and fashion as multiple expressions of Muslim women’s gendered identities and geographies in Hamilton, Aotearoa New Zealand. Muslim women us...

On Wednesday, March 25 at 11.59 pm, 2020, Prime Minister Jacinda Ardern placed Aotearoa (New Zealand) into lockdown to shelter citizens from the catastrophic impacts of the Covid-19 global pandemic. Entire households were placed in isolation, permitted only to travel locally to access food or medical supplies. The media messaging was resoundingly clear: stay at home. This contemporary context contributes to an analysis of sculptor Michael Parekowhai's The Lighthouse: Tu Whenua-a-Kura (2017), a full-scale model of a State House building typology. State Houses have been lauded as symbols of Aotearoa's ongoing commitment to the principles of egalitarianism. First produced in the 1930s under the leadership of Michael Joseph Savage's Labour government, they were intended to house those unable to afford their own homes. However, in recent years this form of social housing and, in particular, those who have access to it have been the subject of vociferous political debate. A current housing shortage has exacerbated matters as exponential increases in accommodation costs have coincided with increases in homeless numbers in the city. These developments make Parekowhai's public sculpture particularly timely. Sited at the terminus of Queens Wharf on the Waitemata Harbour in Tamaki Makaurau (Auckland), the sculpture contains a single room and a single man: the eighteenth-century English explorer Captain James Cook. He is larger than life-size and adopts a penitent deportment. Cook's heroic legacy has been questioned by revisionist historians and Maori scholars who have identified a plethora of negative impacts colonization had and continues to have on indigenous communities. Cook is now under house arrest, quarantined in a prototypical State House, appearing to reflect on his actions. This paper examines how the artist assiduously reinvents this housing typology as a beacon on a prime piece of real estate. The familiarity of the exterior form is belied by the sculpture's provocative interior contents, where the artist manipulates an elaborate suite of figurative and abstract forms rendered in an array of dazzling surface treatments to shed light, both literally and metaphorically on troubling aspects of our colonial history and access to the provision of land and housing in Aotearoa. Here, at the end of the wharf, we lose our footing;we have to consider where we stand in relation to our colonial past and our contemporary relationship to whenua (land). As calamitous events unfold on the global stage that make us all turn toward our domestic interiors, the conceptual ideas that underpin The Lighthouse: Tu Whenua-a-Kura make one consider what it means to stay at home now in Aotearoa.

The aim of this scoping review was to document all Māori speech-language therapy research undertaken in New Zealand in the past 20 years and identify gaps in the literature, to establish an evidenc...

Given the strong links between food security and wellbeing, addressing the increasing lack of access to adequate, appropriate food is necessary to realise the current Aotearoa New Zealand governmen...

The complexity of the Kaikōura earthquake rupture and tsunami generation presented a unique opportunity to examine and learn from a modern event. This paper reviews how the five years of research f...

AimMāori suffer disproportionately from alcohol-related harm in Aotearoa New Zealand. With the view toward informing potential alcohol interventions for Māori, this study synthesises studies on alcohol and alcohol-related harm. MethodsUsing a Māori-centered approach, a narrative review of qualitative studies of Māori perspectives on alcohol was conducted. Journal databases, repositories, and websites were searched for relevant studies published since 2000. A thematic analysis was conducted and emergent themes were synthesised. ResultsEight studies were identified for inclusion. Whanaungatanga was identified as a contributor to alcohol use in included studies. Other motivations were ‘fitting in’, escape from stress, achieving ‘the buzz’, and coping with historical trauma. Among included literature, a strong cultural identity was a deterrent to alcohol overuse. Māori voiced a desire to be involved with local alcohol policy decisions. ConclusionAlthough Māori are a high-priority group, there remains a substantial gap in research on Māori perspectives toward alcohol interventions which is reflective of an underinvestment in Kaupapa Māori research. Future interventions for Māori may be more effective if these interventions focus on enhancing whanaungatanga without the presence of alcohol, consider the variable motivations for drinking, and utilise culturally appropriate methods to encourage reduced harm from alcohol use.

A cross-cultural approach to conservation and natural resource management will enable resource managers to access the full potential of dual knowledge epistemologies and facilitate genuine co-management. To achieve this epistemological convergence in Aotearoa, New Zealand, a framework and an ecological assessment tool are required that can employ indicators from both neoclassical ecological science and indigenous science, in particular mātauranga Māori. The Ecological State Assessment Tool (ESAT) was developed to assess quantitative scientific data using Māori ecological indicators. ESAT models population or social data weighted according to an applied Māori ecological perspective. ESAT may be applied to any conservation project to integrate Māori ecological knowledge in resource management. We illustrate the utility of ESAT in a case study of how different conservation management practices affect the ecological health of a short-tailed bat colony (Mystacina tuberculata), Pekapeka O Puketītī-Piopio. Applying ESAT shows that although pest control programs were achieving management targets, social engagement had a significant effect on ecological health outcomes for the bats. ESAT may assist territorial authorities and the Crown to meet their resource management obligations to Māori under the Treaty of Waitangi, value mātauranga and provide a way for Māori and ecologists to conceptualise and understand each other’s epistemology. Furthermore, ESAT can be adapted to include any cultural or ecological indicators, enabling its application internationally.

Sex work is decriminalised in Aotearoa New Zealand and so brothels are deemed a 'businesses like any other' in the eyes of the law. We interviewed 14 brothel operators in this study to understand whether they were able to run their 'business like any other'. Similar to any other business owners, local authorities require brothel operators to run their businesses in accordance with the local district plan. Institutions such as banks and insurance companies, however, have policies which discriminate against brothel owners, and this presents a barrier to running their business like any other. Brothels continue to be seen as discreditable businesses in a decriminalised context and brothel operators internalise this stigma. More effort is needed to reduce stigma and discriminatory practices. The inclusion of the prevention of discrimination on the basis of occupation in New Zealand's Human Rights Act should be the first step. This could better allow brothel operators to run their business like any other in the 'mainstream' economy.

There is a growing need for healthcare professionals to discuss fertility preservation options with trans and non-binary people before commencing medical transition as part of informed consent-based models of care. In this article, we adapt the Five-A framework of healthcare access to examine fertility preservation information and services. To do so, we present an analysis of data from

Assessing impact of external quality assurance is a critical component of the professional practice reflection of external quality assurance agencies. This paper analyses the responses of universit...

A growing body of research indicates both positive and negative effects of grandparent childcare; effects that are largely dependent upon the context and intensity of the care are required. Here, we suggest that context to be inclusive of cultural background. Drawing on the indigenous methodological framework, talanoa, the views of 13 Pacific Island grandparents in relation to themes of grandparent childminding are explored, as well its proximity to perceptions of elder abuse. A cultural analysis reveals that traditions specific to the Pacific way of life may lead to increased risk of prolonged childcare. The participants in this study felt that prolonged childminding deprived them of time which could be used to benefit them and their community in the long run. It was viewed as a form of disrespect, as older people are revered and held in high regard in decision making activities from the Pacific worldview. The participants embraced their roles as the knowledge holders of cultural treasures; responsible for teaching children and grandchildren their genealogy and language, and for upholding the protocols of their cultural heritage. However, they felt their contributions were not reciprocated nor valued, but instead exploited.

This study explores the experiences of refugee Muslim women as they accessed and navigated the healthcare system in Aotearoa New Zealand (NZ). A case-oriented approach was used, where semi-structured interviews were carried out with nine Muslim women who arrived in NZ as refugees. Interviews were carried out in 2020, in Hamilton, NZ. Analysis involved a ���text in context��� approach which employed an iterative and interpretive process, by engaging with participant accounts and field notes to unpack the various meanings behind the experiences of the participants in relation to the literature as well as the broader socio-cultural contexts in which these experiences occurred. The findings of this research identified various structural barriers to accessing healthcare such as cost and issues with interpreters, as well as instances of othering in the healthcare settings experienced by refugee Muslim women. In order to tackle inequity in the health system, structural and institutional barriers need to be addressed first, to prompt other levels of othering and discrimination to reduce over time.

Given the current impact of COVID-19, the learning experiences of Pasifika students within tertiary education has implicated their social and emotional wellbeing. Engaging in a Tongan learning approach, such as fakalukuluku, can present a viable learning practice for tertiary students’ learning experiences. This paper presents the perspectives of four Tongan-born and raised researchers and educators who completed their tertiary education in Aotearoa New Zealand. Based on our experiences and reflections, we propose the Tongan concept of fakalukuluku as an approach to help elevate students’ academic achievement in tertiary education. Our paper conceptualises and unfolds perspectives of fakalukuluku, as a cultural practice that is appropriate, collaborative, and accorded learning stability because of its spiritual dimensions as being paramount to students’ success. We propose that a strong family and community support, the utilising of university learning support and the students’ spiritual beliefs can help Tongan students in tertiary education succeed. © 2021, Wilf Malcolm Institute of Educational Research. All rights reserved.

Every poem has a creation talanoa: a story of how it was written. In a Rotuman context, ‘talanoa’ or story, can either be a ‘rogrog/o’ or ‘hanuju’. From conception to final drafting, the creation hanuju can reveal the often-volatile relationship between a poet’s internal self-talk and external historical and contemporary experiences. Memories (shaped by external experiences) will feed mulling, reliving, and reimagination (internal self-talk) and can consequently and impulsively set off the content, tone, form, and literary techniques of a poem into unanticipated directions. It is not uncommon for a poet to step away from a stanza and reflexively ask, ‘How did I get here?!’ Other external factors of poetic crafting are the social and political climate of the time of writing, the purpose and specifications of a commissioned task, and research. Research is necessary if a poem insists on wandering into ragged and unfamiliar territory. Of all these factors, current socio-political climate is perhaps the most influential in mobilising communities and individuals to engage in creative thinking and writing. This article is a one-way (because as a reader, you are not in the position to interrupt me) hanuju of my creative process of writing the poem Writing each other during COVID-19 and the concurrent event(s) of the BLM movement. This hanuju critically discusses the themes of remember-ing obedience, mov-ing over in honour of disobedience, and conced-ing power that emerged as a vison for unity and kotahitanga. In essence, this hanuju is largely a story of disobedience: a celebration of my mapiga (grandmother) Lilly’s gift of Rotuman language storytelling and the centring of the Rotuman language in a poem written for a predominantly mixed audience in the Waikato region of Aotearoa. © 2021, Wilf Malcolm Institute of Educational Research. All rights reserved.

This article discusses a research project in which curriculum mathematics education in an Indigenous Māori school in Aotearoa/New Zealand was conceptualised as a site of struggle. A bricolage of co...

Against a global pandemic, student care is in sharp focus for higher education institutions (HEIs) as students and institutions learn to navigate this context. Despite this, tensions exist between approaches to care and its value in HEIs. The neoliberalism underpinning HEIs results in the practice of care often being minimised. This is problematic as care is significant for its impact on student experiences. To demonstrate care, beyond simply service delivery, it is critical to develop a relational approach, especially for students who are already part of equity groups. The care demonstrated for these students has become more critical during the COVID-19 pandemic, and this paper focuses on Pacific and International students. We discuss the challenges negotiating how to demonstrate care when care is undefined and undervalued. Adding to the complexity, gaps continue in practice despite broad statements made by HEIs regarding cultural inclusivity. We describe our experiences as care practitioners before and during the pandemic in HEIs in Aotearoa New Zealand and the United States (U.S.), what informs our practice, and how we negotiate barriers. Employing talanoa and thematic analysis, we identified commonalities in our experiences. There was a clear gap in institutional definitions of care and understanding approaches by care practitioners. For us, a strong relational approach to care is paramount to effective practice, and even more so during a pandemic;however, this is contrasted by the many tensions described. Finally, we recognise the opportunities that arose from the pandemic for innovation focusing on student equity, which must continue post-pandemic. [ABSTRACT FROM AUTHOR] Copyright of Pastoral Care in Education is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The health and integrity of New Zealand’s essential coastal marine area is deteriorating, while a fragmented and inadequately implemented statutory framework fails to effectively manage threats to ...

Ngā Pātū Kōrero: Walls That Talk (2019) is a documentary theatre production staged by incarcerated men at Unit 8 Te Piriti at Auckland Prison in Aotearoa New Zealand. The performance was built around Te Whare Tapa Whā (The House of Four Sides) – a model of Māori health that participants engaged with as part of their therapy for being convicted of sex offences. This article discusses the use of masks in performance and the significance of Te Whare Tapa Whā as a dramaturgical device. What insights for decolonising prison theatre practices can be advanced by building on foundations of cultural rights?

Aotearoa New Zealand is often portrayed as a leader in gender equity, with the recent ascendance of Jacinda Ardern to Prime Minister reinforcing that image in the national and international media. ...

Collective bargaining remains an important yet underexplored mechanism in the pursuit of workplace gender equality. Through gender equality bargaining efforts, unions seek to address the lack of equity for working women. Yet little is known of the extent of equality bargaining provisions, or about where provisions and the factors that influence their availability occur. Contributing to this disparity is a lack of data measuring gender equality provisions in collective agreements. This article analyses key trends in the collective regulation of flexible work provisions in Aotearoa New Zealand from 2007 to 2019. Results show modest growth in the scope and coverage of flexible work provisions, the majority of which have occurred in the public sector. Marked differences across sectors and industries suggest the influence of factors such as women’s rising labour force participation and feminisation of union membership and its leadership, particularly within industries where union density has grown. Findings underscore the need for contextualisation of collective regulation in opportunity structures and the ongoing frailty of women’s access to gender equality.

Aim Expert recommendations for child/adolescent obesity include extensive investigation for weight-related comorbidities, based on body mass index (BMI) percentile cut-offs. This study aimed to estimate the cost of initial investigations for weight-related comorbidities in children/adolescents with obesity, according to international expert guidelines. Methods The annual mean cost of investigations for weight-related comorbidities in children/adolescents was calculated from a health-funder perspective using 2019 cost data obtained from three New Zealand District Health Boards. Prevalence data for child/adolescent obesity (aged 2-14 years) were obtained from the New Zealand Health Survey (2017/2018), and prevalence of weight-related comorbidities requiring further investigation were obtained from a previous New Zealand study of a cohort of children with obesity. Results The cost of initial laboratory screening for weight-related comorbidities per child was NZD 28.36. Based on national prevalence data from 2018/2019 for children with BMI greater than the 98th percentile (obesity cut-off), the total annual cost for initial laboratory screening for weight-related comorbidities in children/adolescents aged 2-14 years with obesity was estimated at NZD 2,665,840. The cost of further investigation in the presence of risk factors was estimated at NZD 2,972,934. Conclusions Investigating weight-related comorbidities in New Zealand according to international expert guidelines is resource-intensive. Ways to further determine who warrants investigation with an individualised approach are required.

Tā tēnei tuhinga he tuku pūrongo mo tētahi kokiri miro-maha paetata, hei whakapiki i te pai o te kapinga whāngainga kano ārai mate mo te tona kiri tangata whai hua (HPV) ki ngā tauira tāne Māori i waenga i te 13-17 tau i tētahi takiwā tuawhenua i Aotearoa. I hoahoa tahitia tēnei kokiri e te tapuhi hauora tuawhenua mai i tētahi pūtahi hauora, me te tumuaki o te kura tuarua o te rohe. Ko te whāinga he whakapiki i ngā pūkenga hauora, he hora horopaki tautoko i ngā ākonga kia whakaae ki te whāngainga kano ārai. 37 o ngā ākonga 44 i te kāpuinga i tomo ki te kokiri, ā, i whāngaia ki to rātou kano ārai mate tuatahi mo te tona kiri tangata (HPV);ko te pāpātanga kapinga mo te kaupapa katoa he 79%, kei runga kē ake i te whāinga mo te motu whānui. Nā ngā hua o tēnei hotaka whāngainga, i whakatauria e mātou me aromātai te kokiri nei, inā rā tā mātou pūrongo i konei. I kawea e mātou te aromātai i te tau 2018, 10 ngā uiuinga ki ngā kaiwhakaatu taketake;i haere hoki he whakawhitinga korero i waenga i tētahi ropu ākonga tāne tokowaru. Ko ngā āhuatanga i tautohutia hei mea hira mo te whakapiki whāinga wāhi ki ngā mohiotanga me te whakapiki pāpātanga kapinga ko te tautoko hononga i waenga i te hapori;ngā uara me ngā matakite e hāpainga ai e te katoa;me te āta tārei i te kokiri kia kitea he whakaaro matua "totika", mā ngā ākonga tāne.Alternate abstract:This article reports on a local multi-component initiative to improve local Human Papillomavirus (HPV) vaccination coverage of Māori male students aged 13-17 years in a rural location in Aotearoa New Zealand. The initiative was co-designed by the rural health nurse from a community clinic of the Hauora (Māori health provider) and the principal of the local area school. The intent was to improve health literacy and provide an environment to support the students to consent to vaccination. 37 of 44 students in the cohort engaged with the initiative and had their first HPV vaccination, and the coverage rate for the full course was 79%, exceeding the national target. The success of this vaccination programme led us to undertake an evaluation of the initiative which we report here. We undertook the evaluation in 2018, which included 10 key informant interviews and a group discussion with eight male students. Factors that were identified as being important in improving access to information and improving coverage rates included supporting established community relationships;shared values and vision for the community;and tailoring the initiative to achieve the "right" engagement context for male students.

This essay charts (and critiques) the formal education of Pacific-heritage peoples in Aotearoa New Zealand. As a diverse minority group, the education of Pacific-heritage peoples has been an explicit strategic priority for the Ministry of Education for over two decades, although the provision and experience of education for and by Pacific-heritage peoples in this country has, at the very least, a fifty year whakapapa. The author traces the current position of Pacific peoples using a broad socio-historical lens anchored in post-structural analysis principles, with an indigenous Pacific philosophical cast, in order to present a critique of the past that illuminates the present. Why is this important? The author argues that a deepened knowledge of such developments is an imperative for informed decision making in policy and practice, and for the research that should inform both.

Social and emotional learning (SEL) to support students’ wellbeing is even more critical within schools dealing with the COVID-19 pandemic. This article establishes why New Zealand primary schools need strategies to support the emotional wellbeing of students and why a prescriptive approach is not appropriate for the bicultural and multicultural classroom context. It draws on Māori, Indigenous, Pasifika, international psychology and decolonialisation views to propose directions for future research in this vital area of education. Seeing SEL from different world views highlights the opportunity and ethical necessity for cultural, social and emotional learning (CSEL) to create transformative spaces that support holistic wellbeing.

How can regional art galleries support the development of cultural understanding in their communities? The 2019 collaborative project Aratoi: Our Journeys to Aotearoa between Nelson, New Zealand’s Suter Art Gallery te Aratoi o Whakatū and eight local schools explored this question. Students’ artworks were hung alongside the gallery’s collection, enriching dialogue within the exhibition through the provision of voices otherwise absent. Building on the gallery’s collection and history, this project demonstrated the evolution of the gallery’s colonial roots into a broader discussion of culture. Participating teachers believed the project allowed public recognition of students’ abilities and ideas; expression of a school community’s special character; cross-curricular learning; cohesive whole school learning; bicultural learning; and pre-service teacher development. It also enabled meaningful exploration of Aotearoa New Zealand’s histories.

This article addresses culturally responsive relationship-based pedagogies as a foundation to quality teaching and learning. Framed through an examination of the Masters of Teaching and Learning (MTchLrn) program in Aotearoa/New Zealand, this qualitative study was conducted using naturalistic inquiry. A study of how this program works across multiple contexts forms a basis for determining whether it could serve as a model for other institutions and countries. Results indicated the MTchLrn program, through the infrastructure of the program and triad relationships so central to the program, holds promise for effectively preparing teachers in culturally responsive and relationship-based practices.

E kīa ana tēnei mea te ako hanumi ko te tuinga o ngā wheako akoranga tuihono, akoranga ā-kanohi hoki, ā, kua tere horapa i te akoranga tapuhi huri noa i te ao. Ko te whāinga o tēnei arotake tuitui, he whakahou i ngā āhuatanga e mōhiotia ana mō te ako hanumi i roto i te horopaki akoranga tapuhi o Aotearoa me Ahitereiria, he whakaputa māramatanga hou hoki hei tautoko i te whakamahinga akoranga hanumi i runga taunakitanga. I whakamahia tētahi ara arotake tuitui. I kawea ētahi rangahau pūnahanaha o ngā pātengi raraunga o Scopus, Web of Science, CINAHL Complete, ERIC via Ovid, PsychInfo via Ovid, me Google Scholar. I whakaurua he tuhinga hei arotake me i whakaputaina i waenga i 2021 me 2020, i tuku pūrongo hoki mō te rangahau, he haumitanga o ngā akoranga tuihono, akoranga ā-kanohi kei roto, i ngā hōtaka tapuhi paetahi o Aotearoa, o Ahitereiria rānei, e puta ai te tangata hei tapuhi rēhita. I whakaputaina ngā tuhinga e whitu, i tutuki ai ngā paearu whakauru, i waenga i 2016 me 2020, ā, i puta katoa i Ahitereiria. I tātaritia, i whakarāpopototia ngā kitenga kia rere ētahi kāwai matua e rima: ngā tautuhitanga o te akoranga hanumi;ngā painga kaiako;ngā hua o te akoranga hanumi;ngā taki mo te ara akoranga hanumi;me ngā āhuatanga hei whiriwhiri mo āpopo. Ahakoa i kitea i tēnei arotake, āe, he pānga to ngā painga kaiako ki ngā whakaaro me ngā wheako ākonga mo te akoranga hanumi, me āta rangahau ano kia mohiotia ai ngā whakaaro me ngā wheako o te hanga kaiako mo te akoranga hanumi. Ahakoa i piki ake te whakamahinga o te ako hanumi tuihono, ā-kanohi hoki i te pānga o COVID-19, i tautohutia tētahi korenga mohiotanga taketake mo te whāinga hua me ngā wheako o te akoranga hanumi puta noa i te akoranga tapuhi i Aotearoa me Ahitereiria, i tēnei arotakenga. Mehemea ka kitea he tautuhitanga hohonu kē atu o te akoranga hanumi ka āwhinatia te whakawhanake rautaki akoranga hanumi whai hua, tāwariwari hoki a te hanga rangahau, kaiako hoki, i te horopaki o Aotearoa me Ahitereiria. I runga ano i te pikinga ake o ngā tono mo ētahi ara akoranga hanumi tāwariwari i roto i te akoranga tapuhi, he totika te wā mo tēnei arotakenga tuhinga, ā, ka hua ake ētahi whakahoutanga hira mā ngā kaiwhakaako tapuhi mo ngā tikanga pai hei hora akoranga hanumi, me te whakatakoto anga ano mo ngā rangahau ā ngā rā kei mua.Alternate abstract:Blended learning is understood to be the combination of online and face-to-face learning experiences and has developed rapidly within nursing education globally. The purpose of this integrative review was to update what is currently known about blended learning within the Aotearoa New Zealand and Australian nursing education context and to generate new perspectives to inform the evidence-based use of blended learning. An integrative review approach was utilised. Systematic searches of the databases Scopus, Web of Science, CINAHL Complete, ERIC via Ovid, PsychInfo via Ovid, and Google Scholar were conducted. Articles were included for review if they were published between 2010 and 2020 and reported on research involving a combination of online and face-toface teaching in undergraduate nursing programmes in Aotearoa New Zealand or Australia that led to a registered nurse qualification. All seven articles that met the inclusion criteria were from Australia and were published between 2016 and 2020. The findings were analysed and summarised into five main categories: definitions of blended learning;teacher qualities;benefits of blended learning;challenges of the blended learning approach;and future considerations. While this review found that teacher qualities influenced students' perceptions and experiences of blended learning, further research is needed on how teachers perceived and experienced blended learning. While COVID-19 has accelerated the use of online and blended learning internationally;this review identified a lack of empirical knowledge on the efficacy and experience of blended learning across nursing education in Aotearoa New Zealand an Australia. A more nuanced definition of blended learning would assist researchers and educators to develop effective and adaptable blended learning teaching strategies in the Aotearoa New Zealand and Australian context. With increased directives for adaptable blended learning modalities within nursing education, this review of the current literature within Aotearoa New Zealand and Australia was timely and will provide important updates for nurse educators on how best to provide blended learning and provide a framework for future research.

Schools and universities in Aotearoa New Zealand have been transitioning into new spatial configurations. These spaces are being carefully (re)designed to accommodate technology-rich activity, and to enable collaborative teaching and learning in ways that actively engage students in scaffolded inquiry. As teachers and students shift from traditional classroom layouts into flexible learning arrangements, educators are having to deeply rethink their own practices. In addition, the recent Covid-19 outbreak raised new questions in education about the role of technology in learning. This article argues that it is critical that Aotearoa educators understand (i) how to (re)design and (re)configure learning spaces in ways that support what they value in learning; and (ii) how they can tap on the digital to extend students experiences, both across and beyond schools and universities’ physical settings. The article introduces a way of framing the design and analysis of complex learning situations and reports on qualitative findings from a recent survey, which explored educators’ experiences of learning environments across Aotearoa New Zealand.

Empty spaces, open spaces, prefabricated buildings, disused school halls, patches of grass and suchlike have long been the teaching spaces of subjects such as Drama and Physical Education; likewise, ECE and Marae-based learning are other ‘marginalised’ domains of education in Aotearoa New Zealand today. Subjugated in the educational landscape, these areas have often had to make do, and innovate pedagogy out of necessity. Arguably, these domains have been navigating the issues related to Innovative Learning Environments (ILE) for many years. In this article, these domains provide the four focus areas of education, for thinking about the relationship between space and pedagogy. As dynamic and interactive forms of education, ECE, PE, Drama and Marae-based learning require practitioners who cultivate students’ relational and collaborative skills, essential to twenty first-century competencies. This article highlights: the nature of the physical spaces allocated to teachers in these four domains; how the spaces contribute to pedagogy; and what lessons are on offer for ILE practice. Three elements serve as a framework (the ‘3-R’ framework) to guide our discussions of how teachers working in these four foci navigate physical spaces: Using this framework, we consider each of the four foci in turn, to identify key considerations for ILE practitioners, and offer provocations for re-conceptualising pedagogy in relation to space.

Te reo Māori, the Māori language is a taonga (something highly valued by Māori) that should have been protected under Article Two of the 1840 Te Tiriti o Waitangi, the treaty that gave Britain the ...

In the last year, hundreds of climate emergency declarations have been made by local and national governments around the world. Instigated through grassroots activism, these declarations have become a focus of aspirations for radical climate action. However, concerns have also raised been about the desirability of emergency declarations in responding to the climate crisis, including at a local scale. In this paper we consider the enactment of emergency declarations by two local government authorities in Aotearoa New Zealand that have recent experience with multiple crises. Drawing on in-depth interviews with activists, councillors and officials, our findings show that adopting the ‘international language’ of climate emergency can be a source of hope but also tension. In particular, we highlight the struggle of local practitioners to overlay an emergency approach, something that is already contested in response to sudden onset disasters, with the scale, complexity and temporality of climate change. Our analysis suggests that retrofitting an emergency approach to the climate crisis at the local scale has the potential to reproduce status quo politics, and calls for a greater understanding of the diversity of approaches to emergency in climate politics.

This paper makes a case for why philosophy would be beneficial if promoted among the subjects offered to secondary students in Aotearoa New Zealand. Philosophical inquiry in the form of Philosophy for Children (P4C) has made some inroads at the primary level, but currently very few students are offered philosophy as a subject at the secondary level. Philosophy is suited to be offered as a standalone subject and incorporated into the National Certificates of Educational Achievement (NCEA) system. Philosophy has been shown to benefit students in numerous ways, including the development of their critical thinking. Critical thinking is a focus of education around the world, including in the New Zealand Curriculum, and this focus on critical thinking could precipitate a focus on philosophy.

Aim: The aims of this paper are to quantify the impact of parental education on the five-year incidence of mental health conditions (MHC) in Pacific young people and to investigate the influence of other factors. Method: The analyses in this paper used data extracted from Aotearoa/New Zealand’s Integrated Data Infrastructure (IDI). Data relating to 383,595 young people (48,768 Pacific), identified in the 2013 Census, aged 12-24 years, and their parents’ were used. Logistic regression models were used to investigate the incidence of children with MHC from 2013-2018. Results: Mental health conditions were identified in one of five Pacific young people. Irrespective of ethincity, increased parental education was associated with decreased MHC. However, the association was only significant for those in specialist mental health care (OR=0. 897, 95%CI:0.881-0.913) but not for those seen in other health settings (OR=0. 989, 95%CI:0.974-1.004). The association, for specialist settings, was not mediated by the contribution of other factors (OR=0.941, 95%CI:0.926-0.958). However, increased parents education with the addition of social, cultural and economic advantages the number of Pacific children seen in the specialist mental health setting could be nearly halved. Conclusion: The findings show that a parental educational advantage exists for children who access specialist mental health care. However, there are more complex but far greater opportunities for the health of Pacific families if a coordinated education, housing, employment and health solution were possible. The gains from a multi-disciplinary Pacific solution exist in terms of reduced severity for and level of care to Pacific children with MHC.

The talanoa reported in this paper explores the way the Manalagi Project – recently funded by the Health Research Council of New Zealand – has been designed to empower the health and wellbeing of our Pacific Rainbow LGBTIQA+ MVPFAFF communities. Community-driven, co-designed and embedded, the Manalagi Project adopts a Pacific-centred holistic approach to wellbeing and research. Positioned at the beginning of its community consultation phase, this talanoa between the two lead researchers, one who is an academic and the other a community practitioner, documents the genealogy of the project embedded in lived experiences and relationality through talanoa. It speaks to the importance and timeliness of the project; the suitability of the research team; and intervenes in conversations around how we can activate Pacific research methodologies and praxis to empower our communities to achieve their health and wellbeing aspirations. The findings from this talanoa demonstrate the criticality in adopting intersectional approaches to understanding the differentiated and contextualised health and wellbeing needs of diverse Pacific communities.

Background: Sex work is commonly understood to be a risky occupation. Sex work law debates coalesce around the issue of harm, with differing perspectives regarding what constitutes harm, how harm is produced and what needs to change to mitigate it. While sex work is often portrayed as inherently harmful, sex workers and researchers have challenged this assumption, calling attention to the relationship between harm and policies in place. Criminalisation, in its many and varied forms, is thought to exacerbate harms that can occur in sex work, while decriminalisation is understood as creating conditions conducive to minimising harm. However, the decriminalisation of sex work remains rare, and more research which examines how decriminalisation works in relation to harms is critical. This paper uses the concept of social harm to unpack the implications of sex work policies and examine the experiences of sex workers in New Zealand, where sex work is decriminalised. Methods: Semi-structured in-depth interviews were conducted with 46 sex workers in New Zealand in 2018 and 2020 across two studies focused on examining experiences and perceptions of stigma and discrimination in this context. The interviews were thematically analysed using NVivo data analysis software. Results: The experiences of participants demonstrate how involvement in sex work had improved their lives in multiple ways. Participants described the importance of sex work in improving their quality of life by ensuring that they could better meet their everyday needs, the autonomy this afforded them and how decriminalisation helped to enable this. The validating impact of decriminalisation in acknowledging sex workers as people with rights is also evident in participant’s experiences. Conclusions: Social harm is a framework that can help illuminate socio-economic harms which influence pathways into sex work for some people and the compounding harms of criminalising regimes. The benefits of engaging in sex work are often overlooked in policy debates. Although sex work is not easy work, engaging in sex work can have positive impacts on the lives of people who pursue it. Full decriminalisation of sex work is the only responsible option for societies seeking to reduce harm.

Purpose The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples. Design/methodology/approach This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori. Findings The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context. Research limitations/implications The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide. Practical implications The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations. Social implications Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace. Originality/value The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.

In Aotearoa New Zealand, despite decades of education policy reforms attempting to address Moana/Pacific underachievement, Moana/Pacific knowledge is often still absent in universities. Moana/Pacif...

The implementation of public health measures in response to the covid-19 pandemic has impacted heavily on the operation of child justice systems and places of detention, creating new challenges in the safeguarding and implementation of children’s rights. Yet, it has also been a time of innovation, particularly in the use of technology. Using case studies from Ireland and Aotearoa New Zealand, we discuss how technology has been used to maintain the balance between restrictive yet necessary public health measures and the operation of the child justice system. Examples include remote participation in remand hearings and trial and the use of “virtual visits” for children in detention.

This article addresses two key research questions: 1. Was the rhetoric about the equality of all British subjects adopted by South Asian migrants in the British Empire’s self-governing Dominions in the first half of the twentieth century? and 2. Did the experience of living in predominantly white countries encourage migrants from the Punjab and other regions in South Asia to adopt a common pan-South Asian identity? It explores these two research questions with each of the four countries of the focus of this article in turn, before making some comparisons.

A growing body of transgender health research reports that transgender people often feel pressure to conform to a dominant narrative during gender-affirming readiness assessments. In New Zealand, h...

This commentary considers the ways in which spatialised metaphors were mobilised within a larger narrative in the quest to eliminate COVID‐19 in Aotearoa/New Zealand. In doing so, it examines the links between language and socio‐political discourse, focusing on tropes that invoke and engage with geographies of everyday life. The foundational contention is that, to a large extent, language constructs our lived reality. After reviewing scholarship linking language and disease, the commentary turns to a case study of New Zealand’s response to COVID‐19. The public health goal was to instil caution and protective practices in the population at large as a defence against transmission. The role of narrative and metaphor in daily press conferences from the Prime Minister and Director General of Health through March and April 2020 is examined by drawing on evidence from media reporting. Three key metaphors are considered: bubbles, levels, and the team, with each metaphor having spatialised implications in the popular imagination. The commentary considers perceptual and behavioural implications of this strategic use of metaphor. I speculate on the ways in which language has an agency such that, until the widespread availability of vaccine, an infectious disease can be restricted through mobilising the population. [ABSTRACT FROM AUTHOR] Copyright of Geographical Research is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)