Little is known about non-government services (hereafter “service providers”) for elderly Māori. As part of the research project Kaumātua Futures, a case study of kaumātuatanga in Ngāti Whakaue—an iwi from the Rotorua District of Aotearoa New Zealand—a service provider scoping exercise was undertaken in the summer of 2019–2020. The purpose of the exercise was to garner an understanding of the number of service providers and their services available to koeke, including kaumātua, in the Rotorua District, the home base of the iwi. What the survey showed was no lack of services but a need to further develop existing services that respond to the specific needs of koeke.

The kākāpō, a nocturnal parrot native to Aotearoa New Zealand, embodies resilience and rarity. Once found across the country, this taonga species is now critically endangered, threatened by habitat loss and predators, and requiring major conservation efforts. This article is an attempt to retrieve mātauranga Māori about the kākāpō by exploring its role in cosmology, material culture and oral traditions. Our search of the literature, mōteatea and waiata archives, and museums resulted in very few references of central interest to this study. Most references concerned the kākāpō’s decline and conservation.

Giving voice to kaumātua perspectives and experiences, and those of older people in general, during the COVID-19 pandemic has been rare because older people are more often spoken about than provided with opportunities to speak for themselves. When they have been spoken about, the focus has been on their vulnerability. While such vulnerabilities are a critical concern, this focus ignored their active participation in and contributions to their communities.

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.

Indigenous New Zealand Māori have maintained many customs evident in our pre-contact histories and, ever-pragmatic, we allowed and continue to allow for the introduction and infl uence of contemporary ideologies and objects of signifi cance. In te ao Māori, our world, such objects include taonga tuku iho, treasures from the past handed down to us. Our taonga are revered repositories that can reveal much about their owners, those owner's families, and the histories of our people, preceding and subsequent. Their tangible presence is often subtle, yet their social signifi cance can be historically and culturally far-reaching, movingly evocative and even controversial.