Throughout history, indigenous peoples have demonstrated remarkable resilience in the face of significant adversity with this being demonstrated in the response of indigenous peoples to HIV, one of the greatest threats to health and well-being faced by people and communities today. High rates of HIV infection, combined with signifi cant social determinants of health, intensify and compound the vulnerability of indigenous peoples and communities to HIV. Evidence shows that indigenous peoples in some countries have been disproportionately affected by HIV and suffer from significant disparities related to high rates of chronic conditions, including long-term HIV infection.

This article focuses on the cultural resources that made Māori carers resilient when providing care to an ill family member at the end of life. Caring often took place against a backdrop of poverty, personal factors, racism and a lack of health literacy affecting access to resources. The action values of aroha and manaakitanga, compassionate giving, caring, receiving and sharing established a resilient foundation upon which whānau engaged in the illness-to-death trajectory. It served to fortify the dying and their whānau and provided a sense of belonging and a meaningful way of engaging with illness, dying, death and bereavement.

This research explored the capacity of whānau to overcome adversity, flourish and enjoy better health and well-being. It considers the multiple ways in which whānau contribute to the development of its members and the various mechanisms employed to foster growth and security. While external factors, internal dynamics, and financial pressures often constrain capacity, whānau have nevertheless demonstrated an innate ability to respond to these challenges, to make use of limited resources, and to react in positive and innovative ways. A thematic analysis of whānau cohorts and expert responses detailed the components of whānau responses to adversity, and therefore whānau resilience.

This paper addresses two objectives; first, to explore whether the concept of resilience, as described in the international literature, has resonance in the New Zealand Indigenous context; and second, to discuss the link between the concept of resilience and the Māori concept of whānau ora. The paper draws on findings from a qualitative study that utilised a single case study design. Data collection methods for the full study included a comprehensive literature review, organisational document review, conceptual framework development, in-depth key informant interviews and sequential focus groups with health service consumers.

This article explores the development of Māori and Indigenous frameworks of resilience, considering the impact of engaging with largely State-led notions of resilience on Māori development. We highlight the closely linked notion of resistance, asserting the necessity of a fi rm political analysis from Indigenous researchers engaged in this discourse. One of the Indigenous criticisms of resilience theories is that by defi nition they assume an acceptance of responsibility for our position as disadvantaged individuals.

Mātauranga Māori has become commonplace in international sport events involving New Zealand athletes and teams to create a national identity. The heart of this article examines the journey and implementation of mātauranga Māori into the New Zealand Olympic and Commonwealth games teams at Athens 2004, Torino 2006, Vancouver 2010 and Delhi 2010. The experiences of one cultural advisor (referred to here as CA), who is also an ex-Olympian, are presented through an analysis that considers the principles of rangatiratanga and ōritetanga as advocated in Te Tiriti o Waitangi.

Āhuatanga Māori is at the forefront of an education students can expect to receive at a Māori tertiary organisation. Mainstreaming e-Education involves normalising electronic modes of teaching and learning into a conventional face-to-face teaching and learning tertiary environment. Conscientisation, resistance and transformative praxis are processes or stages that conventional teachers experience when faced with new electronic modes of course delivery. In a Māori tertiary organisation the conscientisation and resistance processes are amplified as a result of ako, the traditional Māori andragogical and pedagogical concepts of teaching and learning.

The Ngā Tohu o te Ora research project was developed to investigate outcomes associated with rongoā Māori, in order that this practice might enjoy increased support as a funded service. The primary aims were to: 1) identify wellness outcome measures used by traditional Māori healers; and 2) develop and test a framework of traditional Māori wellness outcome measures.

Māori wellbeing is the foundation of Māori development, yet Indigenous peoples (including Māori) are often invisible in universal measures of wellbeing. In 2006 Mason Durie outlined Māori-specific measures of wellbeing, built upon Māori understandings of what constitutes a “good life”. Following Durie this paper describes developments in the culturally responsive measurement of Māori wellbeing. These have culminated in Te Kupenga, the 2013 survey of Māori wellbeing by New Zealand Statistics, and two Māori mental wellbeing assessment tools, Hua Oranga and the Meihana Model.