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During New Zealand's unprecedented level-four lockdown, opportunities to practise Pacific pedagogies in New Zealand universities required creative and innovative solutions from Pacific academics. This paper brings together the experiences of teaching during this lockdown from a cross-section of Pacific Early Career Academics (PECA) across a wide range of disciplines and schools at New Zealand's largest university. This paper argues that despite the challenges, PECA found ways to adapt Pacific pedagogical concepts through online delivery methods; however, their ability to effectively do this was severely influenced by existing socio-economic inequities that disproportionately impacted Pacific students. PECA continued to nurture the va/wa with students in innovative ways, but they still encountered major challenges that will require more careful consideration of equity issues by New Zealand universities moving forward.

The continued underserving of Maori and Pasifika communities by New Zealand universities has resulted in the need to hold universities and the wider tertiary education system to account through widespread data analysis. This paper analyses Maori and Pasifika enrolment in the Society and Culture and Natural and Physical Sciences fields of Aotearoa New Zealand. The data indicate further targeted investment is needed in both fields, however, areas of investment differ between and within the fields. This paper also argues that the increasing use of Ministry of Education data to analyse current and past Maori and Pasifika inclusion in Aotearoa New Zealand universities means that this data needs to be transparent and reliable.

This study investigates Maori (Indigenous people of New Zealand) and Pacific (people living in New Zealand who identify with Pacific Islands heritage) student success in Psychology at The University of Auckland, casting a net around the barriers and facilitators of academic learning to better understand and delineate pathways to transform the institutional environment, fostering conditions that allow undergraduate students to flourish and access culturally specific support. Located within a university context, our methodology was informed by kaupapa Maori research, involving six focus groups with Maori and Pacific undergraduate students (n = 29), and a collaborative approach to thematic analysis. Five key themes were identified: Resisting individualising pressures and embracing whanaungatanga, facilitating ako and va, collaborative learning relationships, embracing Maori and Pacific expertise and knowledge systems, and recalibrating Maori and Pacific psychology pathways. This study is unique in its approach, being led by Maori, Pacific, and Indigenous students, foregrounding limitations and enhancers within a dominant monocultural institution. Suggestions for universities seeking to forge pathways that support Maori and Pacific student success without separating from their cultural identity are offered.

Limited attention has been paid to the experiences of Pacific Early Career Academics (PECA) in utilising their culture-specific systems of knowledge in their pedagogical practice. As a cross-section of PECA employed in a variety of disciplines and faculties, we explore how our Pacific identities infuse our pedagogical approaches in a way that forefronts the significance and validity of Pacific knowledges. We argue that, despite academia perpetually undervaluing Pacific knowledges and even without formal Pacific pedagogical training, PECA prioritise Pacific knowledges in the way we think, teach, and communicate in the classroom. Further, PECA contribute to a reshaping and remodelling of curriculum and delivery that is culturally responsive and enhances learning and teaching spaces significantly. Thus, we believe that universities need to commit to not only hiring more Pacific academics, but also provide greater institutional and financial support for the development of PECA networks across different faculties, schools and disciplines. We also argue that to help retain PECA, Pacific pedagogical praxis must be understood as part of wider pastoral care efforts.

Following the March 15th Christchurch terrorist attack, members of our research team have been repeatedly asked to comment or provide summary statistics from the New Zealand Attitudes and Values Study (NZAVS) on prejudice toward Muslims. As the curators of the NZAVS, we think that these findings should be in the public domain and accessible to as wide an audience as possible. In this article, we aim to provide a comprehensive summary of what we know from the NZAVS about attitudes toward Muslims and prejudice in New Zealand more generally. From 2012 onwards, the NZAVS included a feeling thermometer rating of people's level of warmth toward Muslims. Here, we summarize what we know from the NZAVS about levels of warmth toward Muslims in the New Zealand population. We describe the distribution of thermometer ratings of warmth toward Muslims annually from 2012 onward, and compare these with thermometer ratings of a range of other groups that we also track. We present a regression model documenting the extent to which a broad range of demographics and aspects of personality are associated with low levels of warmth toward Muslims, and present a parallel model assessing warmth ratings toward immigrants as a comparison. Finally, we present a series of growth curve models outlining the relative level and rate of change over time in warmth toward Muslims and other groups from 2012-2018. Results from these analyses indicate that over the 2012-2018 period, levels of warmth toward Muslims in New Zealand were comparatively low relative to warmth ratings of other groups. However, warmth toward Muslims has also been steadily but gradually increasing over time in New Zealand. Keywords: Prejudice, Muslim, Christchurch Terrorist Attack, Feeling Thermometer, Introduction The shock and horror of the March 15th 2019 terrorist attack in Christchurch will shape our nation for many years to come. With 51 Muslim men, women, and children [...]

Previous research suggests that for Maori (the Indigenous peoples of New Zealand), Cultural Efficacy is associated with increased life satisfaction and may act as a buffer against stressful events and factors that can cause psychological distress. Here, we test a mediation model derived from this general culture- ascure kaupapa (theme) using data from Maori who participated in the New Zealand Attitudes and Values Study (N = 676). Our model indicates that Cultural Efficacy, or one's confidence to competently engage in te ao Maori (the Maori world), was significantly linked with Self-Esteem and that this positive association was partially mediated by the negative association between Cultural Efficacy and rumination. Our model suggests that this protective or buffering effect occurs--at least in part--because Maori with a higher Cultural Efficacy tend to experience lower levels of rumination, and a lower level rumination is, in turn, linked with increased Self-Esteem. These findings support a general culture-as-cure kaupapa for Maori, and add to the emerging literature linking Cultural Efficacy and active identity engagement with positive psychological and health outcomes for Maori. Keywords: Maori, Cultural Efficacy, Culture as Cure, Rumination, Self-Esteem, Mediation., 'Toi tu te kupu, toi tu te mana, toi tu te whenua' --Tinirau of Whanganui In the above whakatauki (proverb), Tinirau of Whanganui implored Maori, the Indigenous peoples of New [...]

The Multidimensional Model of Maori Identity and Cultural Engagement (or MMM-ICE2) is a self-report questionnaire that measures seven distinct dimensions of one's subjective identity as Maori. Prior research indicates that the scale performs well psychometrically and predicts a wide range of outcomes for Maori peoples. However, the measurement equivalence of the MMM-ICE2 is yet to be assessed. That is, the extent to which the scale provides comparable measurement of the same aspects of identity for all Maori, for instance, across different age groups, for Maori men and women, and for Maori living in different urban or rural regions. Here, we address this gap in the validation of the MMM-ICE2 using Multigroup Confirmatory Factor Analysis to assess the configural, metric, and scalar equivalence of the scale across different demographic groups. We test our models using data from Maori participants who completed the MMM-ICE2 as part of the broader New Zealand Attitudes and Values Study (N = 696). Results indicate that the scale has reasonable measurement equivalence over metric, configural, and scalar assessments across most demographic comparisons. In sum, the results indicate that the MMM-ICE2 provides a valid assessment tool for Maori across a range of contexts, but nevertheless points to ways in which the scale could be improved in future. Keywords: Maori; Identity; Indigenous; Measurement Equivalence, The field of quantitative identity research has undergone somewhat of an emic (by the people of the culture, for the people; Berry, 1989) revolution in recent years. The addition of [...]

We describe and validate the Pacific Identity and Wellbeing Scale (PIWBS). The PIWBS is a culturally appropriate self-report measure assessing a five-factor model of Pacific identity and wellbeing. Items and construct definitions were developed through qualitative interviews, review of psychological theories, and previous research on Pacific concepts of ethnic identity and wellbeing. Exploratory and confirmatory factor analyses supported the model (Study 1 N = 143; Study 2 N = 443). The proposed five-factor model of Pacific identity and wellbeing includes scales assessing (1) Perceived Familial Wellbeing, (2) Perceived Societal Wellbeing, (3) Pacific Connectedness and Belonging, (4) Religious Centrality and Embeddedness, and (5) Group Membership Evaluation. The PIWBS provides a culturally appropriate valid and reliable assessment tool that can be used for within-cultural research for Pacific peoples from a Pacific perspective. A copy of the PIWBS and scoring instructions for its use are included.

Background and Aims: Many Pacific people are considering cross‐border mobility in response to the climate crisis, despite exclusion from international protection frameworks. The 'Migration with dignity' concept facilitates immigration within existing laws but without host government support. Through the metaphor of Pacific navigation, we explore the role of dignity in the lives of I‐Kiribati and Tuvaluans in Aotearoa New Zealand. Methods: Combining talanoa (pacific research method) with I‐Kiribati and Tuvaluan community members, alongside critical community psychology and thematic analysis, we depict climate mobility as a wa or vaka moana (ocean‐going canoes) journey. Analysis: Participants are expert navigators, navigating immigration obstacles to (re)grow their roots in Aotearoa New Zealand before charting a course for future generations to thrive. They draw strength from culture and community to overcome the adversity of precarious living and visa non‐recognition. Conclusion: Reconceptualising climate mobility through a Pacific lens imagines both dignity and cultural preservation as possible, despite the indignities and limitations of socio‐political systems and protections for climate migrants. [ABSTRACT FROM AUTHOR]

Indigenous voices and perspectives are necessary in advancing applied and global sport psychology. In Aotearoa New Zealand, Māori sport and exercise professionals are thriving despite existing systems that devalue, discriminate and exclude Māori from fulfilling their potential. This qualitative study investigated the perspectives of ten Māori sport and exercise experts including academics, allied health professionals, athletes, coaches and Māori healers in order to develop a critical understanding of their work related experiences and analyze the diverse forms of knowledge on which they draw. Participants-collaborators were interviewed using an insider research design to facilitate discussion about their current work. Results support a "space between" model and suggest that Māori sport and exercise work enables excellence in sport performance while also meeting holistic wellbeing needs of communities. Māori exercise professionals identified that their presence in their respective fields "speaks back" to racist practices and entrenched barriers that colonize Māori success. Further, applying holistic notions of wellbeing and ancestral knowledge to sport and exercise was seen as default and ordinary; shifting the illusion that sport and exercise operates in a culture-less, timeless and physical vacuum. From an applied and Indigenous perspective, these results emphasize that Indigenous sport leadership and practices are unequaled by Western methods and science alone. Māori exercise professionals demonstrate cultural innovation and intersectionality that not only revolutionizes sport, but brings with it essential community wellbeing. Lay summary: This article explores the experiences of ten Māori exercise professionals and analyses the diverse forms of knowledge they draw on in their work. The study provides insight into how Māori exercise professionals utilize their knowledge of social contexts and culture, in turn expanding the scope of sport and exercise psychology. [ABSTRACT FROM AUTHOR]

The Stereotype Content Model states that stereotypes express generalised evaluative beliefs that vary according to the degree of warmth and competence ascribed to group members. The present study applied this model to examine the societal stereotypes (or meta-stereotypes) of Pakeha, Maori, Pacific Nations, and Asian New Zealanders using a national random postal sample (N = 246). Pakeha (or New Zealanders of European descent) were viewed as highly warm and highly competent relative to other ethnic groups. Stereotypes of Asian and Pacific Nations New Zealanders were mixed, however. Asian New Zealanders were seen as highly competent (comparable to Pakeha), but low in warmth relative to other ethnic groups. Pacific Nations peoples, in contrast, were seen as highly warm (comparable to Pakeha), but low in competence relative to other ethnic groups. Stereotypes of Maori exhibited a strikingly different pattern, and indicated that Maori as a social group were seen as low-to-moderate in both warmth and competence, relative to other ethnic groups. These different mixed stereotype combinations have important implications for understanding how socio-structural characteristics of ethnic group relations (competition and status) foster fundamentally different forms of legitimizing ideology, prejudice and discriminatory behaviour toward different ethnic groups in the New Zealand context., New Zealand (NZ) is a fairly small nation by international standards, with a total population currently approaching 4. 3 million. The NZ population is diverse and, like many nations, is [...]

Global inaction on climate change is leading many Pacific peoples towards a reality separated from their ancestral lands. Yet, discussions of climate-related mobility often sideline Pacific understandings of well-being. This systematic qualitative review synthesizes the literature on the psychosocial and cultural impacts of climate-related mobility in the Pacific and outlines the methods employed in this field. We identified 36 relevant empirical studies from online databases and citations covering 28 cases of climate-related mobility. Our approach assessed studies against the Pacific Health Research Guidelines and the Critical Appraisal Skills Programme. We conducted a thematic synthesis of qualitative findings, recognizing social factors influencing acculturation and relationship to land as superordinate themes for both cross-border and internal mobility. Eleven sub-themes were identified as outcomes of cross-border and internal mobility. Overall, climate-related mobility shifted people's relationships with their homelands, disrupting community and cultural continuities. People resisted disruptions through engaging with cultural practices, values, knowledge, and community life. Yet, even the least disruptive movements caused significant stress, suggesting that Pacific conceptualisations of well-being and land should be considered when developing climate policy. [ABSTRACT FROM AUTHOR]

In this study, we asked participants to "describe their sexual orientation" in an open-ended measure of self-generated sexual orientation. The question was included as part of the New Zealand Attitudes and Values Study (N = 18,261) 2013/2014 wave, a national probability survey conducted shortly after the first legal same-sex marriages in New Zealand. We present a two-level classification scheme to address questions about the prevalence of, and demographic differences between, sexual orientations. At the most detailed level of the coding scheme, 49 unique categories were generated by participant responses. Of those who responded with the following, significantly more were women: bisexual (2.1 % of women, compared to 1.5 % of men), bicurious (0.7 % of women, 0.4 % of men), and asexual (0.4 % of women and less than 0.1 % of men). However, significantly fewer women than men reported being lesbian or gay (1.8 % of women, compared to 3.5 % of men). Those openly identifying as bicurious, bisexual, or lesbian/gay were significantly younger than those with a heterosexual orientation. This study shows diversity in the terms used in self-generated sexual orientations, and provides up-to-date gender, age, and prevalence estimates for the New Zealand population. Finally, results reveal that a substantial minority of participants may not have understood the question about sexual orientation. [ABSTRACT FROM AUTHOR]