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ABSTRACT This paper examines the previous theoretical interfaces of Indigenous oral tradition and archaeology in Oceania, specifically in Aotearoa (New Zealand). Historical processes of writing down kōrero, or oral histories, by amateur historians and ethnologists in the late 19th and early 20th centuries, culminated in the romanticised traditions of the early Polynesian society and influenced contemporary archaeological scholarship. In response to criticisms, archaeologists attempted to validate kōrero using Western research methodologies. However, attempts often fell short and processual archaeologists of the mid‐late‐20th century considered oral tradition and archaeology as incapable of cross‐validation. Parallel ethnological scholarship focused on the symbolism in oral histories as indicators of their function in contemporary society or as legitimate forms of recounting actual historical events after critical evaluation. More recent archaeologists use kōrero about the last few centuries like any other historical source. Māori scholars have taken inspiration from previous theoretical arcs to position kōrero in a postmodern space of relative truths or to critically analyse its historical and functional values. The review concludes with how the interface of oral history and archaeology might follow Kaupapa Māori research methodologies and current materialist critiques of dominant settlement pattern theory. [ABSTRACT FROM AUTHOR]

In Aotearoa New Zealand, wāhine Māori (Māori women) are overrepresented in several negative post-natal outcomes, including negative outcomes related to caesarean deliveries. We aimed to understand the experiences of wāhine Māori who had experienced a caesarean delivery and to identify how healthcare systems can better meet the needs of wāhine Māori during pre- and post-natal care. Using kaupapa Māori principles, thematic analysis of one-on-one interviews identified eight themes covering a range of issues related to overall wellbeing. Bodily autonomy and choice were discussed by all participants, as was the need for mental wellbeing to be a larger focus of perinatal care. Participants also shared positive encounters with midwives and nurses, as well as a desire to incorporate religious and cultural practices within perinatal care. The caesarean delivery birthing stories of wāhine Māori highlighted the importance of Māori health models in understanding and providing culturally-affirming healthcare to wāhine Māori across Aotearoa. [ABSTRACT FROM AUTHOR]

Concerns over the organising of food are widespread, stemming from unsustainable production practices that focus on extractive 'use' of resources that privilege wealth creation over planetary flourishing, care and well-being. We propose a conceptual framework based on ecologies of care to assist in the re-entanglement of food systems. The concept of ecologies of care brings together theoretical understandings of relationality, ecology and care, along with an Aotearoa New Zealand indigenous Māori perspective. We examine how food production can be underpinned by interdependent webs of relationships (whanaungatanga), stewardship (kaitiakitanga), and care and support (manaakitanga) with healthy land and healthy people at the core of organising. [ABSTRACT FROM AUTHOR]

AbstractMany studies have documented the effect that colonisation has had on takatāpui, that is, Māori (the Indigenous peoples of New Zealand) with diverse gender identities, sex characteristics and sexualities. In this paper, we explore whether current Aotearoa New Zealand (hereafter Aotearoa) mental health policies meet the needs of takatāpui. We identified five mental health policy needs, informed by the literature. We then explored policy documents from government ministries, district health boards and non-government organisations to see the extent to which policy met these needs. Four themes were present in the literature analysed: an overall lack of acknowledgment of takatāpui and intersectionality; promising engagement with the needs of takatāpui by NGOs; symbolic commitment to Te Tiriti o Waitangi; and some limited engagement with Māori health models. The findings show promise in some areas but demonstrate a lack of engagement by policy to meet the needs of takatāpui. [ABSTRACT FROM AUTHOR]

Te Tiriti o Waitangi is one of the founding documents of Aotearoa New Zealand. It provides for the potential for partnership between Maori and the Crown, though its promise has not been fully realised. When it comes to the trans-Tasman relationship, Te Tiriti emphasises the importance of genuine partnership, of understanding history and the depth of relationships, but it could also have further effects on the alliance with either an increased inclusion of Māori values into New Zealand’s foreign policy or increased autonomy for Māori within a domestic setting. [ABSTRACT FROM AUTHOR]

The lost proficiency hypothesis holds that ancient voyaging technology in East Polynesia was superior to that recorded historically. It provides an indispensable assumption for modern experimental voyaging and associated research, but its origins in traditional migration narratives and associated ethnology are uncertain. Inspection of Maori voyaging traditions, published between 1840 and 1970, implies lost proficiency in the supernatural abilities of ancestors but not in technological change, except by comparison with post-European contact evidence. Ethnological considerations extending to the late 18th century also indicate that no greater technical capability in ocean-going canoes existed before European arrival than was observed in the early decades afterwards. These results suggest that the early historical record of East Polynesian canoes might provide more useful information about ancient voyaging technology than the assumptions involved in current experimentation and simulation. They also underline the role of lost proficiency in the cultural politics of conjecture about ancient voyaging. [ABSTRACT FROM AUTHOR]

This study aims to explore the impacts of COVID-19 on birthing for wāhine (women) and whānau (immediate and extended family) in Aotearoa (New Zealand) during the lockdowns of 2020 and 2021. This rangahau (research) provided whānau with an opportunity to share their whakawhānau (birthing process) experiences via interviews. The data were analysed through interpretative phenomenological analysis. Themes identified in the results included the importance of whānau tautoko (family support), the experiences of isolation and trauma, and the effect of birthing under COVID-19 restrictions. Indigeneity was a core identity that was crucial to maintain, during these sacred times. Whakawhānau is a pivotal transition with the potential to engage with medical services. The findings of this study contribute to the knowledge of whānau Māori (Māori [Indigenous peoples of New Zealand] families) experiences to enhance service provision. [ABSTRACT FROM AUTHOR]

Rangatahi Māori (Māori youth, Indigenous people of New Zealand) are grossly over-represented in youth court statistics compared to other ethnicities (63%). Despite these statistics, research into cultural identity is sparse. This article presents recent PhD findings with 10 rangatahi Māori sentenced for offending behaviours, appearing in a New Zealand Youth Court or Ngā Kōti Rangatahi (Māori cultural led Youth Court). Findings indicated that whakapapa (genealogical) connections, te reo Māori (the Māori language), and culture influence a positive cultural identity and cultural pride in rangatahi Māori. Whānau (family) relationships support the transmission of cultural knowledge and remain pivotal to feeling culturally connected. In this PhD study, cultural pride enabled the participants to navigate systemic bias, racial profiling, and negative societal attitudes. These findings quash the deficit cultural disconnection trope and disrupt pathological crime narratives that Māori youth who offend are disconnected, dislocated, and disassociated from their cultural identity as Māori. [ABSTRACT FROM AUTHOR]

Empowering Indigenous youth in their communities and within their own social-cultural contexts is an essential approach to developing their capacity as community advocators. We adapted an established youth empowerment programme for use among 51 Indigenous New Zealand youth. The key learnings of the programme reported: (a) youth highly rated their understanding and confidence across various social-health contexts based on the programmes' stance of developing the youths' knowledge and social change in understanding their own health and well-being as community catalysts; and (b) incorporating Māori (Indigenous people of New Zealand) worldview to their understandings of mental wellness was important because it enabled youth to understand mental health issues in a culturally relevant and safe way, this was positively compounded by having a strong identity as Māori. This study adds to a small body of literature on the use of empowerment programmes for improving the health and well-being of Indigenous youth. [ABSTRACT FROM AUTHOR]

Attention-deficit hyperactivity disorder is a neurodevelopmental disorder characterised by persistent inattention, hyperactivity, impulsivity, and executive dysfunction. While commonly associated with childhood, attention-deficit hyperactivity disorder often persists into adulthood and poses significant challenges in various aspects of life, leading to negative self-perceptions, decreased quality of life, and increased risk of comorbid mental health conditions. There is a desperate need for more research about attention-deficit hyperactivity disorder from a Māori (Indigenous peoples of New Zealand) perspective. Considering the limited research, this article introduces the metaphor of the pīwakawaka (New Zealand Fantail) as a culturally grounded way of conceptualising attention-deficit hyperactivity disorder from a Māori perspective. The pīwakawaka's characteristics, including its quick movements, curiosity, and ability to adapt to changing environments, mirror certain aspects of attention-deficit hyperactivity disorder. [ABSTRACT FROM AUTHOR]

Collections of Māori-focused materials are featured in many public and academic libraries in New Zealand. The items in these collections have been created over a period of approximately 200 years by Māori and non-Māori individuals. Due to colonisation and assimilationist practices by successive governments in the nineteenth and twentieth centuries, many of the resources contain inauthentic or inaccurate information and knowledge about mātauranga Māori (Māori ways of knowing). This article considers whether it is possible for libraries to create a mātauranga Māori collection that is decolonised. [ABSTRACT FROM AUTHOR]

In both Australia and New Zealand, Indigenous peoples have called for alternative non-colonial political arrangements. In October 2023, Australians voted in a referendum against distinctive Indigenous participation in public policymaking, which had been proposed as a step toward a more inclusive political system. On the same day, New Zealand elected a new Parliament, leading to the formation of a government comprising three parties that had campaigned against what they saw as excessive Māori political influence. Comparing these developments and the histories of the two countries raises questions about liberal equality, democratic citizenship, and whether all or just some citizens should own the liberal democratic state. [ABSTRACT FROM AUTHOR]

Over the last 40 years, New Zealand libraries and information management institutions have been undergoing cultural change in an attempt to improve the services and resources made available to Māori clients. Previous studies have demonstrated that Māori have not been regular users of these institutions, so a critical part of the transformation process has focused on the promotion of the benefits that library and information institutions can provide. This has led to institutions reviewing how they can incorporate distinctively Māori elements within their existing structures. A critical part of this innovation has been the introduction of te reo Māori into areas such as signage, intellectual access, website and online catalogue designs and client services. This article reports on research that has focused on how Māori language into services, and the challenges and opportunities that its usage has for Māori clients and the libraries and information management institutions in New Zealand. [ABSTRACT FROM AUTHOR]

Indigenous peoples of Aotearoa New Zealand, Māori, are often excluded and underserved by hearing health services that often neglect their cultural values and needs. In response to this, we aimed to advance the delivery of culturally appropriate services with Māori clients through the validation of a te reo Māori hearing screening test. A He Awa Whiria: Braided rivers framework was applied to weave Māori knowledge and cultural values into this audiological research and to support the collaboration of Māori and non-Māori researchers through a Kaupapa Māori approach stream. While the validation of the screening test was interrupted due to COVID-19, we discuss in detail the approach stream used in this study. Together the approach and validation streams form the foundation of an ongoing research initiative aimed at addressing Western biomedical approach limitations, expanding the hearing health sector's knowledge base to deliver culturally responsive care, and in a small way contributing to the revitalisation of te reo Māori.Glossary of Māori words: Ahitereiria ki te Hauāuru: Western Australia; atua: ancestor with continuing influence; Aotearoa: North Island of New Zealand - now used as the Māori word for New Zealand; hapū: sub-tribal, clans, wider whānau descent or political units; hongi: traditional Māori greeting; He Awa Whiria: braided rivers approach; hui: meeting; ia: Te reo Māori pronoun for everyone; iwi: tribe; kai: food; Kai Tahu/Ngai Tahu: tribal group of the South Island; kanohi kitea: the seen face; kanohi ki te kanohi: face-to-face; karakia: incantation, chant, thought, or prayer; kaumātua: Māori elder/s; kaupapa: topic, policy, matter of discussion; Kaupapa Māori: a philosophical approach using Māori knowledge and values; kete: woven basket/s; Kohanga Reo: Māori language preschool; kōrero: narratives and prose; koringo-tangi-roa: the wooden flute or trumpet of Ngongo; kūmara: wweet potato; Kura Kaupapa: Māori language immersion schools; kupu: word, vocabulary; manaakitanga: the process of showing respect, generosity and care for others; Māori: Indigenous people of Aotearoa New Zealand; marae: a significant Māori community complex of buildings; mātauranga Māori: Indigenous Māori knowledge; Ngā Rauru: an iwi of Taranaki; Ngāpuhi: a tribal group situated in the top of the North Island; Ngāti Hau: people of the Whanganui River; Ngāti Porou: a tribal group of the East Coast of the North Island; Ngāti Whātua: tribal group between the Hokianga Harbour and Tāmaki; Ōtautahi: traditional name known now as Christchurch; Pākehā: New Zealander with European descent, non-Māori; Papatūānuku: Earth mother; pihoi: inattentively deaf; pūwharawhara: deaf; Rakinui/Ranginui: Sky father; Rehua: a deaf atua associated with kindness, a child of Pāpātuanuku and Rakinui; tāhorehore: deaf as if the ears were cropped; Takaroa/Tangaroa: an atua of the sea; Taki-ao-terangi: daughter of Rehua; Tāmaki: Auckland; Tāne-tūturi: a deaf child of Ranginui and Papatūānuku; Tangata Tiriti: people of Te Tiriti, referring to all non-Māori citizens and residents of Aotearoa; tangata whenua: people of the land, Indigenous peoples, local people, hosts; taonga: treasure of social or cultural value; tapu: sacred, spiritual restriction containing a strong imposition of rules and prohibitions; taringa kōhatu: deaf, stubborn; taringa muhu kai: ear listening for food - a person whose only concern is when food is served; taringa puta iti: little ear orifice, inattentive; taringa turi: deaf; teina: young, less skilled learner; te Ao Māori: the Māori world; te reo Māori (te reo): the Māori language, Indigenous language of Aotearoa; Te Tiriti o Waitangi: Signed in 1840 this is the Māori language version of an agreement between two internationally recognised sovereign nations, Māori, as tāngata whenua, and the British Crown; Te Waipounamu: the South Island of Aotearoa New Zealand; Te Whakamātautau Whakarongo o Aotearoa: Te Reo Māori Digit Triplet Test, TRMDTT; tikanga Māori: Māori customs, procedures, protocols, practices, system of values, the Māori way; tīpuna: ancestors; tohunga: priest, practitioner, expert; tuakana: mentors; turi: deaf; turikere: deafened; waiata: songs and chants; wairuatanga: spiritual well-being; Waitaha: traditional name for region known as Canterbury; wānanga: to meet and discuss, Māori learning, educational forum; whakamā: shame, embarrassment, guilt; whakapapa: To place in layers, to recite genealogies, lineage; whakarongo: an intransitive verb that can mean to listen but may also be used to ready the senses such as to smell, touch or feel; whakataukī: proverb, significant saying; whakawhanaungatanga: an indigenous process of creating relational connection; whānau: immediate and extended family and friends. [ABSTRACT FROM AUTHOR]

Aim: People with chronic kidney disease experience high rates of cardiovascular disease. Cholesterol‐lowering therapy is a mainstay in the management but there is uncertainty in the treatment effects on patient‐important outcomes, such as fatigue and rhabdomyolysis. Here, we summarise the updated CARI Australian and New Zealand Living Guidelines on cholesterol‐lowering therapy in chronic kidney disease. Methods: We updated a Cochrane review and monitored newly published studies weekly to inform guideline development according to international standards. The Working Group included expertise from nephrology, cardiology, Indigenous Health, guideline development and people with lived experience of chronic kidney disease. Results: The guideline recommends people with chronic kidney disease (eGFR ≥15 mL/min/1.73 m2) and an absolute cardiovascular risk of 10% or higher should receive statin therapy (with or without ezetimibe) to reduce the risk of cardiovascular events and death (strong recommendation, moderate certainty evidence). The guidelines also recommends a lower absolute cardiovascular risk threshold (≥5%) for Aboriginal and Torres Strait Islander Peoples and Māori with chronic kidney disease to receive statin therapy (with or without ezetimibe) (strong recommendation, low certainty evidence). The evidence was actively surveyed from 2020–2023 and updated as required. No changes to guideline recommendations were made, with no new data on the balance and benefits of harms. Conclusions: The development of living guidelines was feasible and provided the opportunity to update recommendations to improve clinical decision‐making in real‐time. Living guidelines provide the opportunity to transform chronic kidney disease guidelines. Summary at a glance: In people >30 with chronic kidney disease not requiring dialysis and a 5‐year cardiovascular risk ≥10% cholesterol‐lowering therapy is effective at preventing death and cardiovascular events with minimal harms. Indigenous populations should receive cholesterol‐lowering therapy at a lower absolute cardiovascular risk (≥5%) due to a higher burden of cardiovascular disease. [ABSTRACT FROM AUTHOR]

Aim: To identify prioritized strategies to support improvements in early health service delivery around the diagnosis and management of cerebral palsy (CP) for both Māori and non‐Māori individuals. Method: Using a participatory approach, health care professionals and the parents of children with CP attended co‐design workshops on the topic of early diagnosis and management of CP. Health design researchers facilitated two 'discovery' (sharing experiences and ideas) and two 'prototyping' (solution‐focused) workshops in Aotearoa, New Zealand. A Māori health service worker co‐facilitated workshops for Māori families. Results: Between 7 and 13 participants (14 health care professionals, 12 parents of children with CP across all functional levels) attended each workshop. The discovery workshops revealed powerful stories about early experiences and needs within clinician–family communication and service provision. The prototyping workshops revealed priorities around communication, and when, what, and how information is provided to families; recommendations were co‐created around what should be prioritized within a resource to aid health care navigation. Interpretation: There is a critical need for improved communication, support, and guidance, as well as education, for families navigating their child with CP through the health care system. Further input from families and health care professionals partnering together will continue to guide strategies to improve health care service delivery using experiences as a mechanism for change. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to demonstrate the role of supplier diversity in empowering indigenous entrepreneurship and the potential socio-economic benefits derived from Puna Awarau (supplier diversity) in Aotearoa (New Zealand). Design/methodology/approach: Supplier diversity is an emerging field in Aotearoa (New Zealand). The insights and learnings shared in this article are based on the authors' own professional experiences and insights as supplier diversity practitioners that have shaped, grown and worked in this field. Findings: Supplier diversity is a global practice that is quickly gaining traction in Aotearoa. This is a highly practical tool to create equity for Maori, delivering benefits directly to whanau (families) and bolstering the conditions for entrepreneurship to flourish. Maori fare worst in multiple measures of social and economic well-being in Aotearoa (New Zealand). Super charging the country's fledgling supplier diversity movement is one of the tools in growing Maori entrepreneurship and socio-economic equity at the same time. Social implications: There is significant economic and social disparity between Maori and non-Maori. The median net worth of Maori is just a fraction of that of New Zealand (NZ) Europeans. What is clear is that the systems aren't serving Maori people and a "business as usual" approach simply doesn't work. Supplier diversity is a highly practical tool that can create equity for Maori, delivering benefits directly to whanau (families) and bolstering the conditions for entrepreneurship to flourish. Originality/value: This paper is the one the first academic contributions to the supplier diversity practice in Aotearoa. This article demonstrates the case for supplier diversity, the supplier diversity journey to date and early learnings and insights from practitioners working at the coal face of this emerging practice in Aotearoa. [ABSTRACT FROM AUTHOR]

The article reviews the "Following Te Rā in Aotearoa: from Te wai pounamu to Te ika a Maui" exhibition which was held at the Te Puna o Waiwhetū, Christchurch Art Gallery in New Zealand, from July 8 to October 23, 2023.

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

Background: Indigenous peoples worldwide experience inequitable cancer outcomes, and it is unclear if this is underpinned by differences in or inadequate use of endocrine treatment (ET), often used in conjunction with other cancer treatments. Previous studies examining ET use in Indigenous peoples have predominately focused on the sub-national level, often resulting in small sample sizes with limited statistical power. This systematic review aimed to collate the findings ofarticles on ET utilisation for Indigenous cancer patients and describe relevant factors that may influence ET use. Methods: We conducted a systematic review and meta-analysis of studies reporting ET use for cancer among Indigenous populations worldwide. PubMed, Scopus, CINAHL, Web of Science, and Embase were searched for relevant articles. A random-effect meta-analysis was used to pool proportions of ET use. We also performed a subgroup analysis (such as with sample sizes) and a meta-regression to explore the potential sources of heterogeneity. A socio-ecological model was used to present relevant factors that could impact ET use. Results: Thirteen articles reported ET utilisation among Indigenous populations, yielding a pooled estimate of 67% (95% CI:54 − 80), which is comparable to that of Indigenous populations 67% (95% CI: 53 − 81). However, among studies with sufficiently sized study sample/cohorts (≥ 500), Indigenous populations had a 14% (62%; 95% CI:43 − 82) lower ET utilisation than non-Indigenous populations (76%; 95% CI: 60 − 92). The ET rate in Indigenous peoples of the USA (e.g., American Indian) and New Zealand (e.g., Māori) was 72% (95% CI:56–88) and 60% (95% CI:49–71), respectively. Compared to non-Indigenous populations, a higher proportion of Indigenous populations were diagnosed with advanced cancer, at younger age, had limited access to health services, lower socio-economic status, and a higher prevalence of comorbidities. Conclusions: Indigenous cancer patients have lower ET utilisation than non-Indigenous cancer patients, despite the higher rate of advanced cancer at diagnosis. While reasons for these disparities are unclear, they are likely reflecting, at least to some degree, inequitable access to cancer treatment services. Strengthening the provision of and access to culturally appropriate cancer care and treatment services may enhance ET utilisation in Indigenous population. This study protocol was registered on Prospero (CRD42023403562). [ABSTRACT FROM AUTHOR]

Whakapapa is an Indigenous metatheoretical framework; a phenomenon of metaphysical and social connections embedded in Indigenous epistemology unique to Aotearoa New Zealand (Aotearoa NZ). This research foregrounds the innate connection between Māori, land, health, and wellbeing as an expression of Whakapapa, nuanced through the layering of lived experience and sensemaking of 30 Māori participants, situated in dialogue with the culture-centered approach (CCA). Noting the erasure of Māori voices from the hegemonic frame of health communication in the settler colonial state, we sought to understand health and wellbeing meanings, challenges and solutions as articulated by Māori participants at the margins of Indigeneity. Drawing on the CCA approach to health communication, the manuscript highlights the relationship between Whakapapa and voice. The dialogs emergent from in-depth interviews place the CCA in dialogue with the Whakapapa paradigm, foregrounding the role of voice democracy in creating anchors to health and wellbeing among Māori, rooted in tino rangatiratanga (sovereignty). The articulations of Māori health voiced from/at the margins are offered as interventions into the large-scale health inequities experienced by Māori in Aotearoa NZ. [ABSTRACT FROM AUTHOR]

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

Background Aim Methodology Results Conclusion Patient or Public Contribution Dynamic and complex health systems require innovative and adaptive solutions to support patient safety and achieve equitable health outcomes for Indigenous populations. Understanding the ways by which Indigenous (and specifically Māori) nurse practitioners (NPs) practice patient safety is key to enhancing Indigenous health outcomes in predominantly westernized healthcare systems.To describe Māori NPs perspectives on patient safety when caring for Māori and understand how Māori NPs deliver safe health care.A group of five Māori NPs worked alongside a Māori nurse researcher to explore their perceptions of patient safety. Together, they held an online hui (focus group) in early 2024. Data were analysed collectively, informed by kaupapa Māori principles, using reflexive thematic analysis.Māori NP experiences, expressions and understandings of patient safety envelop cultural safety and have many facets that are specific to the needs of Māori populations. The three themes showed: (1) Te hanga a te mahi: the intersection of cultural and clinical expertise; (2) Mātauranga tuku iho: the knowledge from within, where safe practice was strongly informed by traditional knowledge and cultural practice; (3) Te Ao hurihuri: walking in two worlds, where Māori NPs navigated the westernized health system's policies and practices while acting autonomously to advocate for and deliver culturally safe care.The Māori NP lens on patient safety is vital for promoting culturally responsive and effective health care. By recognizing the unique needs of Māori patients and families and incorporating cultural perspectives into practice, Māori NPs contribute to a more comprehensive and inclusive approach to patient safety that goes beyond westernized principles and practices.No patient or public contribution. [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]

This article uses a decolonising geographical approach to critique the limitations of the Eurocentric model of local government democracy in Aotearoa and Tauranga Moana. Thematic analysis of media representations of the Māori ward debate and semi‐structured interviews illuminates how Māori have been marginalised from local government decision‐making. First, I illustrate the way legislation, practices and processes of local government democracy, including referenda, are mechanisms that marginalise Māori and Te Ao Māori. Second, the article highlights that the establishment of Māori wards within the local government structure is the only way to ensure dedicated representation of Māori as elected members. [ABSTRACT FROM AUTHOR]

Objectives Methods Results Conclusion To determine the prevalence of eczema among children in New Zealand.Population‐based retrospective observational study utilising national pharmaceutical dispensing records for topical corticosteroids and emollients for all New Zealand children aged 0–14 years from 1st January 2006 to 31st December 2019. Data are reported using descriptive statistics, with comparisons between ethnicities and socioeconomic quintiles undertaken with rate ratios.Based on dispensing data, the prevalence of eczema for New Zealand children aged 0–14 years in 2018 was 14.0% (95% CI 14.0%–14.1%), with prevalence decreasing in older age groups (children aged <1 year 26.0% (25.6%–26.4%); children aged 10–14 years 8.8% (8.7%–8.9%)). Prevalence was higher in Pacific children (23.6% (23.3%–24.0%)), but slightly lower in Māori children (13.2% (13.0%–13.3%)).Eczema is a common condition affecting a considerable proportion of children in New Zealand. This study provides nationwide paediatric prevalence data for New Zealand, and highlights the increased burden of eczema in Pacific children. Inequity in dispensing of topical corticosteroids is postulated to explain the reduced rates found for Māori children compared to previous studies. These results support the need for further research to determine factors contributing to differing eczema prevalence rates in New Zealand. [ABSTRACT FROM AUTHOR]

AbstractPurposeMethodsResultsConclusions\nIMPLICATIONS FOR REHABILITATIONThe purpose of this review was to explore what is currently known about Māori experiences of physical rehabilitation services in Aotearoa New Zealand.A scoping review was undertaken following steps described by the Joanna Briggs Institute. Databases and grey literature were searched for qualitative studies that included descriptions of Māori consumer experiences in their encounters with physical rehabilitation. Data relating to study characteristics were synthesised. Qualitative data were extracted and analysed using reflexive thematic analysis.Fourteen studies were included in this review. Four themes were generated that describe Māori experiences of rehabilitation. The first theme captures the expectations of receiving culturally unsafe care that become a reality for Māori during rehabilitation. The second theme describes whānau as crucial for navigating the culturally alien world of rehabilitation. The third theme offers solutions for the incorporation of culturally appropriate Māori practices. The final theme encompasses solutions for the provision of rehabilitation that empowers Māori.This scoping review highlights ongoing inequities experienced by Māori when engaging with rehabilitation services. Strategies for facilitating culturally safe rehabilitation for Māori have been proposed. It is essential that rehabilitation clinicians and policymakers implement culturally safe approaches to rehabilitation with a view to eliminating inequities in care provision and outcomes for Māori.Māori experiences of physical rehabilitation are comparable to the negative experiences they have in other health contexts.Although there are pockets of optimism, the results of this scoping review indicate that the delivery of culturally safe rehabilitation is inconsistent in Aotearoa New Zealand.A whānau-centred approach to rehabilitation is key to recovery and healing for Māori.There are opportunities for clinicians to disrupt the culturally unsafe care experienced by Māori by facilitating rehabilitation that normalises Māori cultural practices and embeds Māori approaches to health and wellbeing.Māori experiences of physical rehabilitation are comparable to the negative experiences they have in other health contexts.Although there are pockets of optimism, the results of this scoping review indicate that the delivery of culturally safe rehabilitation is inconsistent in Aotearoa New Zealand.A whānau-centred approach to rehabilitation is key to recovery and healing for Māori.There are opportunities for clinicians to disrupt the culturally unsafe care experienced by Māori by facilitating rehabilitation that normalises Māori cultural practices and embeds Māori approaches to health and wellbeing. [ABSTRACT FROM AUTHOR]

Drawing on a Critical Physical Geography perspective, this paper problematises conceptualisations of the Anthropocene landscape of the Waimatā catchment on the East Cape, Gisborne district of Aotearoa New Zealand, through three lenses: forestry, restoration and indigeneity. Historical practices of arbitrary land division and resultant unsustainable forestry have caused multiple environmental, social and cultural problems within the catchment. Despite significant efforts of restoration groups and volunteers to remedy this, as yet programmes do not align with holistic Māori ideologies of seeing themselves as the land from which they trace their tribal identity. Fragmentation of the land has disrupted senses of identity and place. A kinship‐based worldview between humans, the universe and everything in it suggests a more holistic lens through which humans are conceived as inseparable from nature. Such a more‐than‐human lens exposes a critical flaw in interpretations of the Anthropocene. Even when only considering its lexical construction, the word ‘Anthropocene’ innately centres the human. Continued use of such framings extends inequitable and unjust practices that imprint colonial forcings on the landscape and its people in ways inconsistent with intertwined Māori views of people, land and ancestors. No matter the lens through which it is interpreted, the Anthropocene term has little practical value in Aotearoa New Zealand, especially when considered in relation to emerging socio‐natural river‐centric perspectives. [ABSTRACT FROM AUTHOR]

Aim Methods Results Conclusions This study aimed to determine adherence with follow‐up from the New Zealand pre‐school vision screening programme. The study also examined associations between pre‐school vision screening outcomes and cognitive measures assessed at the 54‐month follow‐up in the Growing Up in New Zealand study cohort.A cross‐sectional retrospective record review of pre‐school vision screening outcomes and hospital ophthalmology records with linkage to Growing Up in New Zealand cohort study data.Of 176 children referred from vision screening, 21.6% did not attend a referral appointment. Of 138 children who attended a referral appointment, 21.0% did not attend one or more follow‐up appointments. Ethnic differences were observed in attendance at referral appointments (attended Māori 13%, Pacific 22.5%, European/Other 64.5%; not attended Māori 26.3%, Pacific 28.9%, European/Other 44.7%; P = 0.04) and follow‐up appointments (attended Māori 11.9%, Pacific 15.6%, European/Other 72.5%; not attended Māori 17.2%, Pacific 48.3%, European/Other 34.5%; P = 0.001). Vision screening outcome was significantly associated with letter naming fluency scores (P = 0.01) but not name and numbers scores (P = 0.05).Non‐attendance at referral and follow‐up appointments limits the efficacy of vision screening, particularly for children of Māori and Pacific ethnicity. Children referred from vision screening achieve lower scores on letter naming fluency, a key predictor of reading ability in later childhood. Equity‐based improvements are required to ensure that all children referred from vision screening receive appropriate follow‐up eye care. [ABSTRACT FROM AUTHOR]

An ongoing change in legislation means decision‐makers in Aotearoa New Zealand need to incorporate 'mātauranga' (Māori knowledge/knowledge system) in central and local government legislation and strategy. This paper develops a 'te ao Māori' (Māori worldview) disaster risk reduction (DRR) framework for non‐Māori decision‐makers to guide them through this process. This 'interface framework' will function as a Rosetta Stone between the 'two worlds'. It intends to help central and local officials trained in Western knowledge‐based disciplines by translating standard DRR concepts into a te ao Māori DRR framework. It draws on previous work examining Māori DRR thinking to create a novel framework that can help these stakeholders when they are converting higher‐level theoretical insights from mātauranga Māori into more practical 'on the ground' applications. This type of interface is essential: while Indigenous knowledge's utility is increasingly recognised nationally and internationally, a gap remains between this acknowledgement and its practical and applied integration into emergency management legislation and strategy. [ABSTRACT FROM AUTHOR]

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

The Plant Variety Rights Act of Aotearoa New Zealand (PVR Act), recently reformed in 2022, adopts new protections for Indigenous relations with native and culturally significant plants, and for traditional knowledge. The Act specifically aims to protect kaitiaki (guardian or caretaker) relationships that Māori have with taonga (treasured, culturally significant) plant species and mātauranga Māori (Indigenous knowledge) in the PVR system. By taking these reforms into account and examining how they may operate in practice, this article considers whether the PVR Act fulfils the constitutional obligations the government owes to Māori under the Treaty of Waitangi | Te Tiriti o Waitangi framework. In addition to conducting a doctrinal assessment of the revised statute, the article undertakes an intellectual property landscape analysis, revealing how PVR systems, both domestically and overseas, have been used by non‐Māori entities to assert ownership claims to varieties of taonga plants in the past. The article further draws upon a third research methodology, presenting initial results from qualitative interviews conducted with Māori and non‐Māori experts in intellectual property, taonga plants, and mātauranga Māori. Synthesising the results of these three forms of investigation, the article argues that while some of the changes made in the PVR Act support the exercise of partial Māori authority in relation to taonga, it remains to be seen whether the Treaty promise of tino rangatiratanga (chieftainship, sovereignty, or self‐determination) can be fully achieved in the PVR system. [ABSTRACT FROM AUTHOR]

Introduction: Sleep is vital for health in older adulthood. Ethnic disparities have been noted with regards to sleep health. However, culturally appropriate approaches to sleep as a broader social experience are lacking. Methods: Here, sleep-related group interviews were conducted in the form of hui (group meetings and discussions) with eleven participants of a health service intervention for older Māori (the Indigenous people of New Zealand) and their whanau (extended family). Notes were collated and analyzed thematically. Results: Four key themes were constructed that represent the key conversations and ideas. These concerned the conceptualizing of sleep--including appreciation for its somatic role but also the spiritual properties of sleep states; the changing obligations around sleep and wake--including individual and communal time use and changing cultural and familial obligations with advancing age; and the barriers and facilitators for supporting sleep--including the social and spiritual nature of communal sleeping, the schedules and sleep of others, as well as holistic and environmental methods for relaxation. Findings demonstrate themultifaceted nature of sleep and aging among Māori. Culturally relevant interpretations of sleep practices and disturbances were offered and are beyond typical Western models which are predominantly medicalized. Discussion: This work aids the understanding and representation of sleep as a social and cultural perspective within the New Zealand context. This provides foundations for future participatory research to design culturally appropriate approaches to assessing and supporting sleep health in forms that aremeaningful for aging well across cultures. [ABSTRACT FROM AUTHOR]

Hikitia te Ora (Certificate in Health Sciences) is a 1 year Indigenous bridging foundation programme at the University of Auckland, Aotearoa New Zealand. The programme aims to increase Māori and Pacific health workforce representation. This qualitative study applied a Kaupapa Māori positioning to elucidate the strengths, challenges, and opportunities of the programme. Data were collected through two workshops and seven focus groups with a total of 67 participants who were students of Hikitia te Ora from past and present cohorts, or their family members. Using a general inductive thematic analysis, the primary themes identified were that programme successes encompassed whanaungatanga (process of establishing relationships), academic and pastoral support, programme structure and the teaching content. Challenges included social cliques and divisive social groupings, timetabling of courses and high workloads. The three areas that emerged for further development include extending Pacific content, increasing the number of students in the programme, and maintaining a programme-specific study space for students. Implementing the findings from this study into Hikitia te Ora is expected to improve educational outcomes for Māori and Pacific students and may have the potential to benefit other bridging foundation courses aiming to promote Indigenous health workforce development. [ABSTRACT FROM AUTHOR]

A robust understanding of an organism's behavioural and ecological characteristics is an integral part of conservation; unfortunately, many of New Zealand's native insect fauna still show a degree of data deficiency in these areas. Predator avoidance behaviours are one such area, and where there are colour morphs in New Zealand native and threatened insects, potential differences in the behaviour of these morphs can often be under investigated. The mountain stone wētā (Hemideina maori) possesses two distinct colour morphs, melanic and yellow, though the reason for this distinction is unclear. This study uses laboratory based assays to compare the behaviour of the morphs, including activity, refuge seeking, cohabitation, emergence and defensive behaviour. We observed emergence and cohabitation regularly, used video recordings to assay activity and refuge seeking behaviours, and measured defensive behaviours by probing individuals until a defensive response was displayed. Differences in all tested behaviours between colour morphs were non-significant; however, there were significant differences in defensive behaviour between sexes. We also discuss how defensive behaviours of H. maori compare with another tree wētā. Overall, the colour morphs in H. maori are similar in their predator responses and there may be a driving factor for melanism other than predation pressure. urn:lsid:zoobank.org:pub:D54E864D-844F-4619-84E6-44BBAC1DE4E5 [ABSTRACT FROM AUTHOR]

The bicultural nation that is Aotearoa New Zealand is now a multi-ethnic society, home to many non-indigenous ethnic minority communities. This study explored the perceptions and experiences of four self-identifying non-indigenous ethnic minority psychotherapists living in this country. Specifically, it answers the question: "What are the predominant themes that can be identified in the accounts of non-Māori ethnic minority psychotherapists, residing and practicing within the bicultural context of Aotearoa New Zealand?" Semi-structured interviews with participants explored their lived everyday experiences in both personal and professional spheres. Data were analysed using thematic analysis and yielded three themes: (1) "Acculturation to mainstream" captures the personal challenges participants encountered as immigrants in relocating and adapting to mainstream Aotearoa New Zealand culture; (2) "Encountering Indigenous culture" describes participants' experiences of coming into contact with indigenous Māori culture, and ensuing perceptions and understandings; (3) "Relating to biculturalism" describes how the participants understand and make meaning of biculturalism in Aotearoa New Zealand. Understanding these participants' experiences can help non-indigenous ethnic minority psychotherapists become better informed and politically aware, and may empower them to negotiate a more meaningful position in a bicultural nation. [ABSTRACT FROM AUTHOR]

Background: The Royal Australasian College of Surgeons (RACS) aims to achieve Māori health equity and cultural safety within the surgical workforce. The RACS Māori Health Strategy and Action Plans encourage Surgical Education and Training (SET) selection criteria that recognizes and credit applicants who identify as Māori or demonstrate competence in Māori health issues. This study investigates the current SET selection criteria for Māori entering surgical specialties. Methods: The selection criteria for each surgical speciality for the proposed 2024 intake were examined through a documentary analysis. Criteria were reviewed for applicability to Māori identification and/or cultural competency. Results: Criteria related to Māori identification and/or cultural competency make up 6%, 2%, and 1.5% of Otolaryngology and Head and Neck, General, and Vascular Surgery total SET selection score respectively. Criteria related to Māori identification and/or cultural competency make up 9% and 0.1% of Orthopaedic and Plastics and Reconstructive Surgery ranking scores for interview eligibility respectively. Cardiothoracic Surgery, Paediatric Surgery, Neurosurgery and Urology specialties do not incorporate any criteria appertaining to Māori. Allocation of research‐related points determined by authorship may disincentivize Māori trainees. Conclusions: Some surgical specialties fail to recognize or credit Māori identification and cultural competency in SET selection criteria. There is a need for regular auditing to ensure SET criteria align with the RACS aspirations for Māori health equity and cultural safety within the surgical workforce. [ABSTRACT FROM AUTHOR]

Indigenous peoples should be able to govern data about themselves, their territories, resources, and ways of life, collected by themselves or others. However, the progressive use of cloud computing for the geoweb raises data security and privacy concerns. We propose a complete and trustless approach for indigenous geospatial data sovereignty on the cloud by furnishing security functions at the core—the web browser. Geomasking permits sharing an anonymized dataset with less privileged users, while the original is protected and shared with sovereign data owners via public‐key encryption. The encrypted dataset's hash value is notarized on the blockchain for the verification of its authenticity when on the cloud. The application was designed for the protection of Biodiversity Management Areas stewarded by the Māori people in Aotearoa New Zealand. It enables diversified functions of geospatial data protection compared with previous works focusing on the cloud by solving data‐sharing problems without relying on a third party. [ABSTRACT FROM AUTHOR]