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High-quality evidence on the prevalence and impact of health, wellbeing, and disability among Māori, and other Indigenous peoples, is crucial for mitigating health inequities. Current surveys are predominantly centred within a biomedical paradigm, with the constructs mismatched with Indigenous worldviews. We aimed to develop and deploy an accessible and culturally grounded survey exploring Māori health, wellbeing, and disability using a Kaupapa Māori Research methodology. An extensive codesign process with Māori community partners interrogated all aspects of the design to ensure the process and outcomes met the needs of Māori. A large-scale, nationally representative survey of people of Māori descent was conducted. We used a multi-modal deployment approach that included online and alternate methods of completion. Our analysis included a novel dual-weighting system to ensure generalisability of results to the national Māori population. This achieved a survey of 7230 participants, a sample size comparable with government-administered surveys. The response rate was 11.1%, with 7.3% opting for alternate methods. A high completion rate of 93.4% was observed. This approach demonstrated a high level of engagement, resulting in an unprecedented collection of Māori health, wellbeing, and disability data. This highlights the importance of Indigenous codesign for ensuring accessible and culturally appropriate survey methods.

People with lived experience of disability have poorer health and socioeconomic outcomes than people without it. However, within this population, certain social groups are more likely to experience poorer outcomes due to the impacts of multiple intersecting forms of oppression including colonisation, coloniality and racism. This paper describes the multidimensional impacts of inequities for Indigenous tāngata whaikaha Māori (Māori with lived experience of disability). Semi-structured in-depth interviews were conducted with 28 tāngata whaikaha Māori and their whānau (extended family) using a kaupapa Māori Research methodology. An equity framework was used to analyse the data. The results describe: (1) inequitable access to the determinants of health and well-being; (2) inequitable access to and through health and disability care; (3) differential quality of health and disability care received; and (4) Indigenous Māori-driven solutions. These data confirm that tāngata whaikaha Māori in the nation-state known as New Zealand experience racism, ableism and disablism, compounded by the intersection between these types of discrimination. Recommendations from the data support the inclusion of tāngata whaikaha Māori in decision-making structures, including all policies and practices, along with equal partnership rights when it comes to designing health and disability systems and services.

As the American Psychological Association Taskforce on Indigenous Psychology acknowledges, fidelity to the inalienable right to self-determination is the ethical foundation of Indigenous psychology. The task of decolonizing psychology is not only about divesting from Eurocentric paradigms that have controlled and limited Indigenous wellbeing, but producing new paradigms founded on Indigenous knowledges. The Indigenous paradigm of social and emotional wellbeing is both a new therapeutic practice and theory of wellbeing. As the exploration of the domains of SEWB has shown, findings from the National Empowerment Project indicate that strengthening a connection to culture is identified as of highest importance to the flourishing of Indigenous individuals, families, and communities. Wellbeing in Abya Yala (the Americas) is conceived as Sumak Kawsay or Buen Vivir and Māori constructs of wellbeing as Hauora. These transnational wellbeing conceptualizations can be situated within a larger global health movement, which is centered on strengthening Indigenous cultures of wellbeing, and sustainable planet-people relationships. Indigenous community psychologies are not anthropocentric and are centered on the sacredness of nature, the cultivation of spirituality, and accountability to maintain harmonious ecosystem relationships. Indigenous community psychologies from Australia, Aotearoa New Zealand, and Mexico are brought in plurilogue envisioning international solidarity networks that engage communities, activists, and committed student generations., (© 2022 Society for Community Research and Action.)

Globally, trans and gender diverse people contend with day-to-day exclusion, discrimination, and marginalisation, often culminating in experiences of poverty and homelessness. In this discussion article, we outline a bricolage research orientation rooted in liberation and Indigenous approaches brought into dialogue with the broader cannon of community psychology for meaningful research with homeless trans and gender diverse people. Such an approach transcends rigid disciplinary divides and shapes a framework for collaborative action, advocacy, and social change. We argue that scholar-activism, social justice, and relationality and collaboration should inform every stage of the research process and beyond when engaging with minoritized communities., (© 2021 Wiley Periodicals LLC.)

This article explores aspects of a homeless man's everyday life and his use of material objects to maintain a sense of place in the city. We are interested in the complex functions of walking, listening and reading as social practices central to how this man forges a life as a mobile hermit across physical and imagined locales. This highlights connections between physical place, use of material objects, imagination, and sense of self. Our analysis illustrates the value of paying attention to geographical locations and objects in social psychological research on homelessness.