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Urban landscapes play a crucial role in the health of freshwater ecosystems. The task of protecting and restoring urban freshwater waterways requires concerted efforts from all sectors of society, including volunteers. The recruitment and retention of volunteers is often a challenge for community environmental organizations as urban residents are diverse and influenced by a blend of personal, societal, and environmental factors. We surveyed a representative sample of 1901 urban residents across Aotearoa New Zealand and used the Behaviour Change Wheel framework and audience segmentation to understand the underlying factors influencing volunteering for waterway restoration projects and to identify potential target audiences to recruit new volunteers. We identified four segments within the target audience ("Supportive," "Receptive but unsure," "Hesitant and lack opportunity," and "Reluctant") each with its own unique profile of capabilities, opportunities, and motivations for volunteering. Recommendations for appropriate intervention designs to increase levels of volunteering include providing tailored messaging and events for those who are "Receptive but unsure" or "Hesitant and lack opportunity" and information about volunteering opportunities to "Supportive" individuals. This knowledge lays the groundwork for future initiatives focused on increasing urbanites' volunteering with community freshwater restoration groups. [ABSTRACT FROM AUTHOR]

Urbanisation poses numerous challenges to fresh water biodiversity, and installation of above-ground rainwater tanks on private properties is one important tool for addressing these challenges. In this paper, we used an online survey targeting a representative sample of 1291 urban residents to investigate their underlying capabilities, opportunities, and motivations for installation of above-ground rainwater tanks on their properties. Only 221 (17%) of the 1,291 respondents already had an above-ground rainwater tank installed on their property. By segmenting on behavioural variables, we found that those urban residents who currently did not have a water tank on their property were not homogeneous. We identified three audience segments, 'Supportive' (19%), 'Receptive' (59%) and 'Reluctant' (22%), each with their own unique driver and barrier combination to rainwater tank installation. Suitable leverage points and behaviour change tools (e.g. education, enablement, incentivisation) and message framing (environmental, community, or functional benefits) are identified for each segment. [ABSTRACT FROM AUTHOR]

Within a Māori cultural context, the manifestation of mauri instilled in all living things, both animate and inanimate gives life. Previous research suggests Māori can experience somatic exchanges of energy such as mauri from both other people, as well as within the natural environment. Accordingly, Mauri Hono: A Mauri Sensory Methodology provides a foundation to understanding knowledge by tuning into our senses and using mauri states to help elicit meaning about ourselves and our relationships with natural environments when immersed in those environments. In this study, four key phases of the methodology are detailed; Rongo, Mōhio, Mārama and Mātau and applied to a case study which sought to understand how Māori draw meaning from their experience of being immersed in a natural environment. Ten participants undertook a hīkoi (walk) within a national forest park of regenerating, native, bush. Findings revealed the importance of tuning into one's senses and having the time and space to interpret different experiences. Furthermore, Mauri Hono, as a Māori methodology is predicated on the belief that experiential knowledge aids in providing a more complete understanding of phenomena than theoretical knowledge alone. It further highlights that whilst knowledge can come into fruition within the timeframe of the project, there is opportunity for insights to arise afterwards, comprising various layers of knowing. [ABSTRACT FROM AUTHOR]

This paper documents a joint initiative of clinical practice educators from four tertiary institutions and their engagement in the design and development of a proposed Hauora Maori Clinical Guide for Psychologists, which outlines how to apply the Hui Process and Meihana Model to applied psychology. It describes the ability for this proposed Hauora Maori Clinical Guide for Psychologists to assist clinicians, professional psychology training programmes and institutions in meeting the expectations of the Health Practitioners Act and The New Zealand Psychologists Board's (NZPB) Standards and Procedures document. It presents how this proposed guide can support the implementation of clinical and cultural competence and the Code of Ethics for Psychologists Working in New Zealand. It also provides an opportunity for the psychology profession to demonstrate responsivity to Te Tiriti o Waitangi obligations. Keywords: Maori, clinical assessment, clinical practice, formulation, Background Maori mental health inequities are well documented (Baxter, Kingi, Tapsell, Durie, & McGee, 2006; Baxter, Kokaua, Wells, McGee, & Oakley Browne, 2006a; Harris, Tobias, Jeffreys, Waldegrave, Karlsen, & Nazroo, [...]

The revitalisation of Indigenous knowledges is vital to the emancipation of Indigenous peoples worldwide, as well as an increasingly essential component of environmental sustainability. The re-establishment of traditional communal gardening practices and their associated rituals is part of such revitalisation efforts in Aotearoa|New Zealand. We document recent efforts to re-establish the knowledge and practice of communal gardens and the related ritual of māra tautāne in an Indigenous Māori community - Te Māhurehure - in the Rūātoki Valley, Bay of Plenty, Aotearoa|New Zealand. We discuss that, beyond food provision, such revitalisation has a concentric influence of revitalising a range of other Indigenous knowledges for this community. [ABSTRACT FROM AUTHOR]

The utility of mātauranga Māori (Māori knowledges) in Aotearoa|New Zealand Forest conservation is not particularly visible in research and policy. Indeed, current forest biosecurity processes are largely constructed from Western principles, values and scientific knowledge that are often devoid of Māori beliefs and values. While the interface between mātauranga Māori and mainstream science is still problematic, we argue that traditional Māori frameworks, ethics, and principles that capture local interests, perspectives, realities, and aspirations of Māori are mandatory to articulate modern solutions to taonga species and biosecurity issues. A mātauranga Māori approach draws upon physical, spiritual, and metaphysical values, providing a unique knowledge base in which to improve environmental management, including protection of biological heritage. By employing a pūrākau (storying) method that endorses personal lived realities as a means of knowledge transfer, we were able to elicit the meaning and value our participants give to te taiao (the environment), ngahere (forests) and taonga (heritage) species. We conclude that mātauranga Māori is a necessary discourse if the longer-term biosecurity strategic goals of Māori and the government are to effectively and efficiently result in collaborative priorities in forest health. [ABSTRACT FROM AUTHOR]

Ko te kauri he rākau rongonui, he rākau rangatira puta noa i Te Tai Tokerau. The kauri (Agatha australis) is a chiefly tree that represents strength and is an iconic symbol for Te Tai Tokerau, Northland, Aotearoa|New Zealand. This research was undertaken with whānau (kin group) participants based in Te Tai Tokerau to explore contemporary mātauranga (knowledge and wisdom pertaining to Māori, the Indigenous people of New Zealand) about the connection between the taiao (natural environment), ngahere (native forest), kauri and the hauora (health and wellbeing) of people. A summary of some of the key messages from participants is presented as four themes: 1) ūkaipō, the ngahere as a place of sustenance and renewal; 2) e kore te kauri e tū mokemoke, a holistic approach to caring for the forest; 3) barriers to caring for the forest and kauri dieback (Phytophthora agathidicida); and 4) transmission of mātauranga, the importance of sharing knowledge. Findings highlight opportunities for change and solutions that have the potential to enable the ngahere and health of people to thrive. This study illustrates how mātauranga Māori and Indigenous Māori psychologies can inform biodiversity approaches in Aotearoa|New Zealand, while also facilitating (re)connection with the environment. [ABSTRACT FROM AUTHOR]

Māori cultural beliefs, values and practices are intimately connected to te taiao, the natural environment. While te taiao is of unique cultural significance, contemporary Māori live in diverse realities, so beliefs, values and behaviour cannot be viewed through a singular lens. Within Māori society, older Māori are often referred to as kaumatua, who are valued by their communities for the intergenerational transfer of knowledge and afforded respect and recognition. Consequently, kaumatua perspectives of te taiao, including how it has changed during their time and considerations for the future, are important for informing Māori understandings of the environment. Using a wānanga-based approach (using meetings centred on Māori social or political issues and knowledge), we obtained the perspectives of a group of kaumatua from the Horowhenua region, who discussed their perspectives of te taiao. Four key themes were constructed from the wānanga: remembering our old people, remembering our childhood, the present, and the future. We discuss these themes in the present article and reflect on their implications for enhancing and informing initiatives focussed on biosecurity protection of taonga (heritage) species in Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

For Aotearoa New Zealand Māori, wairua (spirit) is an integral aspect of existence and important source of well-being. In this qualitative study, 15 Māori participants discuss their personal experiences of wairua. Inductive thematic analysis revealed a diverse range of highly meaningful spiritual experiences occur for Māori, and align with historical accounts about wairua and existing academic research on anomalous experiences. Within Māori culture socially accepted structures exist to reference anomalous experiences against, which facilitate acceptance and normalcy to such occurrences. Valuing and acknowledging Māori spirituality has tremendous therapeutic potential for addressing issues of mental well-being within Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

Findings from several studies suggest near-death experiences (NDEs) may influence sleep quality. In this study, we examined self-reported duration, latency, and quality of sleep in those who had experienced a life-threatening event and who had and had not reported an associated NDE. Participants were 154 members of the general New Zealand population who completed an online quantitative questionnaire that included the Pittsburgh Sleep Quality Index, Near-Death Experience Scale, Impact of Event Scale-Revised, and Life Changes Inventory-Revised. Both the NDE and non-NDE groups indicated sleep habits had changed after their close encounter with death. Participants slept less, took longer to fall asleep, and experienced more sleep disturbances. However, we found no differences between the groups, suggesting sleep alterations occurred in response to the near-death event rather than specifically to the NDE. [ABSTRACT FROM AUTHOR]

Increasingly reported in contemporary times, exceptional human experiences (EHEs) are unusual spontaneous occurrences deviating from common perceptions about the nature of reality. Previous literature attests to the transformative influence EHEs exert on those who have them, which can include feeling a greater sense of spirituality. Our study investigated the relationship between EHEs and psycho-spiritual transformation, in a sample of 72 participants who self-identified as having experienced an EHE. Mystical/unitive EHEs were most commonly reported by the sample, and significantly positive associations were evident between EHEs and the psycho-spiritual indicators of spiritual growth and presence of meaning in life. [ABSTRACT FROM AUTHOR]

A host of literature accumulated over the past 40 years attests to the powerfully transformative nature of near-death experiences (NDEs) through a consistently reported pattern of aftereffects. Many of the qualitative and quantitative studies of post-NDE changes have been conducted in the United States and in Western European nations. Although examining the cultural diversity of NDEs was recently highlighted as a research priority, no researchers to date have examined how near-death experiencers (NDErs) from Aotearoa New Zealand describe any changes they experience after their NDEs, whether these descriptions are similar to those in previous research with samples from other Western nations, and, if not, whether culturally-specific explanations might account for those cross-cultural differences. In this exploratory qualitative study, our aim was to examine these questions. Participants were 28 individuals who self-identified as NDErs. Four participants were interviewed about their NDEs, whereas a further 24 provided written accounts. All 28 accounts were thematically analyzed, with findings overall indicating that many of the NDE aftereffects reported in previous literature were also evident in our sample. In cases in which participants did not describe typical aftereffects identified in previous literature, possible culturally specific explanations are provided. [ABSTRACT FROM AUTHOR]

Despite an established desire and need for education about neardeath experiences (NDEs) especially among healthcare professionals, researchers have published only a few studies indicating empirical support for specific educational strategies. We conducted an intervention study to determine whether brief education about NDEs influences knowledge and attitudes about NDEs. A total of 143 undergraduate psychology students at a university in Aotearoa New Zealand were randomly assigned to a non-intervention or intervention group and completed two administrations of an online questionnaire. The intervention group was exposed to educational materials about NDEs. Results revealed no significant pre-test differences between groups. At post-test the intervention group's knowledge and attitudes about NDEs had moved significantly in the direction of accuracy and affirmation, respectively, and group participants also were more likely to agree tha t NDE information should be integrated into psychology curricula. We discuss the inclusion of such material into university psychology curricula in Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

Research has revealed a consistent pattern of positive aftereffects in those who report a near-death experience [NDE]. Beneficial outcomes are also possible for those who have not had a NDE, but instead learn about them, although much of this research has been conducted on therapeutic populations. Using a sample of 143 participants randomly assigned to either an intervention or non-intervention group, we investigated whether learning about NDEs generated the same psycho-spiritual benefits having a NDE does. Results revealed significant changes in appreciation for life, spirituality, and appreciation for death, in the intervention group after learning about NDEs. [ABSTRACT FROM PUBLISHER]

After-death communication (ADC) has been part of the human experience since earliest recorded history and is known to be highly beneficial to bereaved individuals who experience it. In this study, we investigated the implications of ADC among a sample of 13 participants aged between 51 and 80 years. Using semi-structured interviews, we assessed the nature of the ADC experience, how participants felt about it, and how it impacted their bereavement. Results of a thematic analysis revealed a meta-theme of affirmation--participants were unanimous in believing ADC to be beneficial, within which we found three subthemes: comfort--ADC brings comfort to the bereaved, continuity--ADC brings a sense of personal and relational continuation, and growth--ADC brings a sense of personal development. The findings support previous research tha t indicates spontaneous and induced ADC has overwhelmingly beneficial aftereffects. [ABSTRACT FROM AUTHOR]

According to terror management theory, fear of death is one of the most profound of human anxieties. Yet, the near-death experience (NDE) and its associated pattern of after-effects represent an intriguing exception to this theory. Studies indicate the loss of the fear of death is an instantaneous and pervasive after-effect of NDEs. Some theorists propose this elimination of death fear could be related to the sense of disembodiment felt during the NDE. In this article, we expand on previous theories by suggesting the combination of four specific elements of the NDE directly influence the loss of the fear of death, including: the sense of disembodiment, positive emotional content, meeting and greeting with deceased others and spiritual beings and exposure to a bright otherworldly light. We conclude by making suggestions for future research endeavours in this area, and their potential beneficial implications for health service delivery, particularly in end-of-life care. [ABSTRACT FROM PUBLISHER]

Unusual occurrences at the end-of-life have been reported anecdotally over centuries yet have only recently attracted increased academic a ttention. Recent studies suggest commonality to end-of-life experiences (ELEs), which can be broadly categorized into six types. ELEs are relatively common, frequently occurring in terminally ill and palliative patients. They also reportedly have positive effects on the dying, facilitating more peaceful deaths. We present a case report of the death of a woman of Cook Island Maori and New Zealand Maori descent who died from cancer, as retrospectively reported by her husband. The case is interesting due to the number of ELEs occurring for the dying as well as significant others during the period leading up to, at the moment of, and after her death. The case is discussed in relation to previous findings on ELEs and resulting implications for enhancing understandings of the dying process and consciousness. [ABSTRACT FROM AUTHOR]

Most of what is currently known about near-death experiences (NDEs) has come from published case studies and larger scale research projects conducted in Western Anglo-European cultures. This article presents findings from the first large-scale retrospective, quantitative study of NDEs conducted in Aotearoa New Zealand over a two-year period, between August 2010 and December 2012. We investigated the occurrence and phenomenology of NDEs in 220 participants. Results revealed the characteristics and occurrence of NDEs in this sample were similar to those reported in other Western samples. Results of a multivariate regression analysis showed belief in the survival of a soul after physical death and being of Maori ethnicity contributed a significant amount of unique variance to NDE Scale scores in Aotearoa New Zealand. Our study represents an important contribution to understanding NDEs in Aotearoa New Zealand, although more research is required to further elucidate and advance the findings. [ABSTRACT FROM AUTHOR]

Near-death experiences (NDEs) have been recorded in the oral and written histories of virtually every culture since antiquity. Based on some of these accounts, attempts have been made to investigate whether the phenomenology of the NDE is cross-culturally variable or similar. The present article contributes to this literature by analyzing the only known historical account of an NDE reported by a Maori individual. Although this account has been previously analyzed for its association with features typically reported in Western NDE accounts, it has not been analyzed for its conformity to prevailing Maori beliefs about the afterlife. The analysis of this single case study suggests the NDE was influenced by cultural beliefs, which supports two converging viewpoints: that NDE phenomenology is universal but expressed in culturally-relative ways and that NDE phenomenology is culture-bound. [ABSTRACT FROM AUTHOR]

The nature of consciousness continues to intrigue psychologists. Although much understanding has been progressed within the past few decades, psychological notions of consciousness continue to be based on a materialist reductionist model, which implies conscious processes are a function of neurological processes occurring in the brain. Yet, increased attention and empirical investigation of near-death experiences (NDEs) poses challenges to this materialist reductionist position, and suggests consciousness may not be reliant on functioning neurological processes. This article will review the current state of knowledge about NDEs, and discuss some challenges they pose to materialist reductionist models of consciousness. It will conclude by suggesting acknowledgment and acceptance of NDEs as valid phenomena worthy of advanced empirical investigation, presents an opportunity for the discipline of psychology to significantly contribute to ongoing debates about the nature of consciousness. [ABSTRACT FROM AUTHOR]

Little is known about the psychological phenomenology of death. Reported across known history and in all cultures by those who have died or been close to death, NDEs challenge objective-mechanistic models by suggesting the phenomenology of death may involve a variety of complex psychological processes. This article discusses three notable characteristics of the NDE-loss of the fear of death, psychological sequelae, and complex conscious abilities-supporting this claim. The implications these have for advancing societal understandings of death are discussed, and their pragmatic application for professions where death is frequently encountered, such as palliative care, is addressed. [ABSTRACT FROM AUTHOR]

Making sense of synchronistic meaning between seemingly unrelated events is normalised within a Māori cultural context. However, westernised methodological approaches to exploring such phenomena are not so. Wānanga methodology, as applied through the dissemination of the concept of wānanga, offers a relevant, customised and culturally appropriate approach to facilitating interpretation and knowledge generation related to researching meaning between synchronistic events. Wānanga is a multifaceted, holistic approach derived from a Māori cosmological and ontological perspective that validates naturally inherent processes in connecting people to phenomena. Through these connections, we can interpret our interconnected relationships between events, objects and places to draw insight into their deeper meaning. Therefore, wānanga methodology extends our understanding of reality and how it can be interpreted. It further highlights the importance of Indigenous methodologies in offering new and innovative ways to explain and elicit meaning about the world. [ABSTRACT FROM AUTHOR]