This article draws from research with Māori women who have experiences of incarceration and key informants who have worked with Māori in the criminal justice system and/or in communities in Aotearoa New Zealand. Understanding was sought through an exploration of the intergenerational transfer of suffering and the associated normalisation of dysfunction and incarceration. Theories of historical trauma are utilised as a way to comprehend our history of incarceration; most invigorating about historical trauma theory is its ultimate aim of healing, however.

The disastrous earthquakes that struck Christchurch in 2010 and 2011 seriously impacted on the individual and collective lives of Māori residents. This paper continues earlier, predominantly qualitative research on the immediate effects on Māori by presenting an analysis of a survey carried out 18 months after the most destructive event, on 22 February 2011. Using a set-theoretic approach, pathways to Māori resilience are identified, emphasising the combination of whānau connectivity and high incomes in those who have maintained or increased their wellbeing postdisaster.

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.