A description is provided of the current situation in Aotearoa New Zealand with regard to compulsory treatment of people with schizophrenia. This is placed within the context of homelessness in New Zealand and the provision of services to the incarcerated mentally ill. There are high rates of homelessness and incarceration and services are struggling to meet their needs. This is particularly a problem for the indigenous population. The current Mental Health Act allows for compulsory treatment of people who as a result of schizophrenia are seriously impaired in their capacity to care for themselves, and this will include people where there is a nexus between homelessness and their illness. The Mental Health Act is being reformed, with a new act likely to emphasize autonomy and capacity to a greater degree. Finally, the author considers the learnings from 5 years working within the Fixated Threat Assessment Centre, which provides a unique perspective on these issues.

Gender and age are central organising principles of social relations, with socially constructed gendered and age-based norms influencing patterns of social behaviour, power and inequality. Despite recent literature highlighting the importance of subjective measures of equality, including as a significant predictor of wellbeing, there is a gap in studies focused on subjective equality in research on ageing. Drawing on an equality ranking exercise and life herstory interviews with 20 older-aged women (65+) in Aotearoa New Zealand, this article focuses on the intersectionality of age and gender, analysing the ways in which participants constructed their experiences of equality over the lifecourse from their standpoint as older-aged women. The analysis reveals a significant rise in subjective equality from childhood to older age, with more varied responses in childhood and a convergence of responses from adolescence onwards. Participants’ constructions of equality differed: age was the dominant construct of equality women ascribed to their childhood years, while gender inequality came to the fore during their teenage years. In early to mid-adulthood, women found ways to navigate gendered inequality in various life domains, while in older adulthood equality was constructed as freedom and life satisfaction. This trajectory suggests that the frames individuals use to make sense of equality and their personal experiences are not fixed; they are fluid and shift throughout the lifecourse.

Indigenous entrepreneurial ecosystem development is not addressed in research. We define and characterise Indigenous entrepreneurial ecosystems and their evolution based on a qualitative study comparing Indigenous entrepreneurship in Chile and in Aotearoa New Zealand. We draw on interviews with 10 Mapuche entrepreneurs in Araucanía and 10 Māori entrepreneurs in the Bay of Plenty, observation, and a literature review to address the question – how does an Indigenous entrepreneurial ecosystem develop along with the social, economic, and political development of mainstream society? We find that Indigenous entrepreneurial ecosystems evolve with the economic and social environments of their countries because of an internal imperative towards cultural continuity and the resilience of culture to change. We find that mature Indigenous entrepreneurial ecosystems are associated with higher states of development and support a broader range of business models. Implications for policy, practice, and research are discussed.

While recent research shows a gradual increase of young Māori in Higher Education it remains the case that inequality amongst the Indigenous population remains entrenched and institutionalised. This article explains how national governments in Aotearoa New Zealand have failed to address the colonial disparities and inequalities in the Higher Education system. In this process we will show, through the lens of historical privilege and institutional racism, how these processes continue to shape and frame both opportunities and experiences for Māori youth. The article will also highlight what strategies are needed if a more inclusive Higher Education system is to be developed that addresses the disparities that young Māori encounter.

The population of the recently-described Whenua Hou diving petrel Pelecanoides whenuahouensis comprises c. 200 adults that all breed in a single 0.018 km2 colony in a dune system vulnerable to erosion. The species would therefore benefit from the establishment of a second breeding population through a translocation. However, given the small size of the source population, it is essential that translocations are informed by carefully targeted monitoring data. We therefore modelled nest survival at the remaining population in relation to potential drivers (distance to sea and burrow density of conspecifics and a competitor) across three breeding seasons with varying climatic conditions as a result of the southern oscillation cycle. We also documented breeding phenology and burrow attendance, and measured chicks, to generate growth curves. We estimated egg survival at 0.686, chick survival at 0.890, overall nest survival at 0.612, and found no indication that nest survival was affected by distance to sea or burrow density. Whenua Hou diving petrels laid eggs in mid October, eggs hatched in late November, and chicks fledged in mid January at c. 86% of adult weight. Burrow attendance (i.e. feeds) decreased from 0.94 to 0.65 visits per night as chicks approached fledging. Nest survival and breeding biology were largely consistent among years despite variation in climate. Nest survival estimates will facilitate predictions about future population trends and suitability of prospective translocation sites. Knowledge of breeding phenology will inform the timing of collection of live chicks for translocation, and patterns of burrow attendance combined with growth curves will structure hand-rearing protocols. A tuhinga whakarāpopoto (te reo Māori abstract) can be found in the Supplementary material.

This article investigates the relationship between legal personality for nature and Indigenous philosophies by comparing two cases: the Ecuadorian Constitution of 2008 and the 2014 Te Urewera Act of Aotearoa, New Zealand. Through these case studies the article considers the nature of Indigenous relations with the concept of rights of nature, arguing that this relation is primarily strategic, not genealogical. The article engages with the concept of legal personality and shows that it is not a direct translation of Indigenous conceptions, but rather a potential straitjacket for Indigenous emancipatory politics. The radical character of Indigenous ontologies is not fully reflected in the concept of legal personality. Furthermore, the way in which rights are granted to the natural environment is an important part of the effect that such rights might have on Indigenous communities. Despite some affinities between rights of the environment and Indigenous philosophies, overstating the connection might constrain the radical political and legal implications of Indigenous thought.

This paper provides a description of a postgraduate clinical psychology training programme's journey towards becoming more biculturally responsive and how the learnings from this have been applied to the wider Department of Psychology at the University of Canterbury (UC), Aotearoa New Zealand (NZ). The paper includes a discussion of cultural competency, and frameworks which have been proposed as a way to blend Western and Māori knowledge and clinical and cultural practices. The reasons for introducing the changes, the process of change and the actual changes are described, together with a discussion of the outcomes of the changes. Key principles in undertaking the changes were that it was considered important that the process that was seen as an ongoing journey. Further guiding principles were that a graded, integrated approach was required, undertaken in partnership with Māori, and with a commitment to biculturalism before multiculturalism.

St John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.