Indigenous peoples throughout the world are under considerable cultural and ecological pressure in the face of a rapidly warming world. While contexts and Indigenous knowledge systems are specific, there is much that can be learned from knowledge exchange and collaborations with other Indigenous communities. This article reports on a growing conversation across diverse cultural biospheres (Aotearoa New Zealand, Turtle Island, and Alba/Scotland) regarding inclusive Indigenous-led strategies of multigenerational resilience addressing human-environmental wellbeing.

This article introduces Te Kahu Huruhuru o Kohikohi, a Kaupapa Māori methodology developed to address the need for Indigenous perspectives in climate change research. Climate change policy has traditionally relied on quantitative methods, often neglecting Māori worldviews and holistic environmental understandings. In Aotearoa New Zealand, Māori values, knowledge and practices are often overlooked in climate planning, despite their role as kaitiaki of the land. This methodology bridges Māori ways of knowing with Western research, drawing on whakapapa and incorporating Kaupapa Māori and bricolage to create an adaptable, multiperspective approach.

The aim of the study reported in this article was to explore the experiences of (1) people living with type 2 diabetes (T2D) and their whānau, and (2) kai manaaki, community health workers and dieticians who provide care to Māori and Pacific peoples living with T2D in the community. A key objective for this research was for its findings to inform workforce development strategies that will achieve equity for Māori and Pacific peoples with T2D and other long-term conditions.

This article explores how Tongans honour anga faka- Tonga, balancing cultural obligations to their fāmili, kolo, siasi and fonua with their own financial well- being. Utilising the Kakala framework and drawing on narratives gathered from talanoa with 13 Aotearoa New Zealand- based Tongans between 20 and 60 years of age, three key themes were identified: (1) financial decisions were driven by Tongan values and Christian beliefs, (2) cultural and religious expectations and practices both promote and demote well- being, and (3) an overall sense of well- being can be achieved by balancing personal finances with religious and cultural obligations.

Cultural identity research has largely focused on subjective and individualised notions of identity. In recent research we introduced the concept of “cultural embeddedness” as a framework for understanding the collective expectations derived from cultural values, practices and beliefs, and how these facets of culture are integrated into identity and enacted in everyday behaviours (Fox et al., 2021).

Maori children are uplifted by the New Zealand government at disproportionate rates compared with tauiwi children. The removal of tamariki from culturally embedded networks exacerbates intergenerational trauma created by colonisation. Placements into unsafe contexts mean that additional instances of harm and cumulative trauma are common, and tamaiti atawhai are not positioned within fullness of their cultural being. This article draws on a broader Kaupapa Māori project involving semistructured interviews with kaiāwhina Māori across the North Island.

This systematic review centres planning, policy and/or strategic developments and implementation of climate change adaptation with Indigenous groups in Australia, Pacific Islands, Canada and the United States. We used PRISMA protocols to search five databases. The search was organised around three core areas: Indigenous people groups, climate change strategic planning, and Indigenous knowledge and active participation. A total of 6,338 articles from five databases were identified. Records were screened by title and abstract, leaving 87 articles that were assessed by full text. A total of 22 studies were included.

This paper explores how we, three wāhine Māori, are moving through citational practice—who, how, and why we cite. Stemming from a refusal to recirculate settler colonial ideologies in doctoral research, we consider what it means to cite as Māori. In centring whakapapa, we conceptualise citations as extensions of our relational world and as a way we can acknowledge and nurture the intergenerational relationships that constitute who we are, and how we come to know. Citation is an expression of whanaungatanga.

The COVID-19 pandemic and resulting lockdowns in Aotearoa New Zealand have been a source of change, of uncertainty and of anxiety. The ways in which we engage with each other as Indigenous people have had to change drastically and suddenly; our ways of being, of sharing space, of being present, have all had to be adjusted. For Indigenous postgraduate students, COVID-19 and lockdowns have meant a re-shaping and re-thinking of how we come together as a community that supports each other within Westernised institutions and along our academic and research journeys.