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In this second edition of Cultural Safety in Aotearoa New Zealand, editor Dianne Wepa presents a range of theoretical and practice-based perspectives adopted by experienced educators who are active in cultural safety education. Dianne Wepa, Hawkes Bay District Health Board, NZ.

In this second edition of Cultural Safety in Aotearoa New Zealand, editor Dianne Wepa presents a range of theoretical and practice-based perspectives adopted by experienced educators who are active in cultural safety education. Dianne Wepa, Hawkes Bay District Health Board, NZ.

New Zealand's indigenous Māori were colonized by the British (now referred to as Pākehā). Scant systematic investigation addresses bicultural/biracial identity for Māori who identify with ethnic groups other than Pākehā. Taking a narrative approach and applying thematic analysis, this paper explores interviews with forty-four Māori Italians, conducted in New Zealand in 2013. We show how Māori Italians negotiate the challenge of constructing positive ethnic identities in a milieu where ethnic hybridity has been defined primarily in relation to the Māori-Pākehā colonial encounter. Focusing on racism and stigma, we demonstrate that Māori Italians run a gauntlet of identity challenges shaped by socio-political contexts. Conversely, Māori Italians draw boundaries between themselves and the dominant Pākehā culture and draw from both Māori and Italian identities to buffer discrimination from Māori, Pākehā, and Italians. Our analysis reveals a multiplicity of interpretations of Māori-Italian identity not yet articulated in social psychology or New Zealand literature.

Persistent health inequities between rangatahi Māori (Indigenous young people) and other young people within Aotearoa New Zealand are incurred by a colonial machinery of institutions, service systems and sociocultural contexts that facilitates the marginalisation of Māori. Despite a skilled and dedicated Māori workforce, current service contexts severely limit the innovation of Māori practitioners working from a basis of mātauranga Māori (Māori ways of knowing and being), and curtail their ability to support rangatahi Māori and their whānau (community of related families). We report on an interview study with 13 Māori practitioners in youth development, exploring their struggles, strengths and strategies, as part of a larger project exploring rangatahi wellbeing and whanaungatanga (connectedness and relationality). Utilising reflexive thematic analysis, we describe three conceptual domains that participant accounts spoke into: mitigating system failures to embrace rangatahi and their whānau, sustainability and longevity of services for rangatahi Māori, and fostering rangatahi tino rangatiratanga. Participant accounts illustrate the need for bold reform within youth services, towards sustainable models premised upon tino rangatiratanga – services led by Māori, designed by Māori, and intended to cater for the unique needs and aspirations of rangatahi Māori.

While Māori (the indigenous people of New Zealand) retain a strong collective identity, cultural heterogeneity renders traditional conceptualisations of Māori identity increasingly problematic. To demonstrate the diverse ways Māori define and express their own identities, this article reports research that uses life-story interviews to explore personal perceptions of identity among 35 Māori women ages 18–75. Content analysis revealed traditional cultural factors (particularly whānau/family commitment) were important for identity among all participants, although the expression of these factors differed along with age and background. Older women raised in rural communities expressed family commitment through participating in social and economic activities within their own tribal networks. Younger, urbanised Māori expressed their identities by choosing careers which advanced Māori interests, supporting Māori political aspirations, and forming close relationships with other urban Māori. Life-story excerpts are used to illustrate distinct intergenerational differences in expressions of Māori identity as well as descriptions of “Māoriness,” seldom articulated in literature on the topic. The need to expand current paradigms of Māori identity to incorporate the diversity of group members is emphasised.

This article discusses intergenerational transformations in personal identity for New Zealand's indigenous Māori and links these to macro-societal (political, economic and cultural) changes in New Zealand society. Data is drawn from the life stories of 35 Māori women aged 18 to 78. Women born prior to 1950 and raised in traditional Māori communities interpreted Māori identity as related to communal economics, resourcefulness and Māori spiritual beliefs. Those born after 1960, raised in urban (multi-cultural) communities struggled to form a positive sense of being Māori during their formative years and reported ‘dislocation’ from their Māori identities as adults. Those born after the 1970s expressed strong political views that reflected their early exposure to affirmative ideologies regarding Māori rights to equality. Marked differences in women's stories highlight the overarching influence of Māori identity politics at a collective level for personal interpretations of what it means to be Māori.

A diversity of perspectives and wide variety of cultural and social features characterize Māori society and there is no one consensus view held by Māori in relation to gender roles, political orientations, or Māori/government (or state) relations. Both Māori women and men have shared in the struggle to assert Māori resistance to colonial encroachment and one gender cannot be elevated over the other. Moreover, Māori views and perspectives on the different roles of Māori men and women are contested and differ tribally and between individuals. This entry describes aspects of precolonial Māori society that shaped traditional values and discusses key sociohistorical factors shaping gender roles among Māori. A focus on the contribution of Māori women to Māori development and advancement is offered. The relationship between Māori identity, culture, and the New Zealand government (or state) is highlighted throughout.

This is a collection of papers by senior Maori academics who are experts and have considerable mana in their chosen fields. The ten contributing authors, who are academics at Massey University, discuss the Maori language, marae, religion, the Treaty of Waitangi, the State and Maori, citizenship education, mental health, the health workforce, kaitiakitanga and horticulture. The book discusses Maori development and contemporary issues concerning Maori, both from the authors' perspectives and across different disciplines.

This is a collection of papers by senior Maori academics who are experts and have considerable mana in their chosen fields. The ten contributing authors, who are academics at Massey University, discuss the Maori language, marae, religion, the Treaty of Waitangi, the State and Maori, citizenship education, mental health, the health workforce, kaitiakitanga and horticulture. The book discusses Maori development and contemporary issues concerning Maori, both from the authors' perspectives and across different disciplines.

This is a collection of papers by senior Maori academics who are experts and have considerable mana in their chosen fields. The ten contributing authors, who are academics at Massey University, discuss the Maori language, marae, religion, the Treaty of Waitangi, the State and Maori, citizenship education, mental health, the health workforce, kaitiakitanga and horticulture. The book discusses Maori development and contemporary issues concerning Maori, both from the authors' perspectives and across different disciplines.

Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.

Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.

Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.

Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.

Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.

By 2051 the ethnic Maori population will almost double in size to close to a million, or twenty-two percent of the total New Zealand population. Even more dramatically, by 2051 thirty-three percent of all children in the country will be Maori?' This substantial change in our society will have major implications for Maori and wider society. Professor Durie discusses traditions and customs and addresses contemporary needs in order to build development strategies for the launch of the Maori population into the new millennium.

By 2051 the ethnic Maori population will almost double in size to close to a million, or twenty-two percent of the total New Zealand population. Even more dramatically, by 2051 thirty-three percent of all children in the country will be Maori?' This substantial change in our society will have major implications for Maori and wider society. Professor Durie discusses traditions and customs and addresses contemporary needs in order to build development strategies for the launch of the Maori population into the new millennium.