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.
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.
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.
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.