Journal article

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.

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.

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.