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New Zealand's indigenous Māori were colonized by the British (now referred to as Pākehā). Scant systematic investigation addresses bicultural/biracial identity for Māori who identify with ethnic groups other than Pākehā. Taking a narrative approach and applying thematic analysis, this paper explores interviews with forty-four Māori Italians, conducted in New Zealand in 2013. We show how Māori Italians negotiate the challenge of constructing positive ethnic identities in a milieu where ethnic hybridity has been defined primarily in relation to the Māori-Pākehā colonial encounter. Focusing on racism and stigma, we demonstrate that Māori Italians run a gauntlet of identity challenges shaped by socio-political contexts. Conversely, Māori Italians draw boundaries between themselves and the dominant Pākehā culture and draw from both Māori and Italian identities to buffer discrimination from Māori, Pākehā, and Italians. Our analysis reveals a multiplicity of interpretations of Māori-Italian identity not yet articulated in social psychology or New Zealand literature.

This publication has responded to the Ministry for the Environment's call for research into methods for resolving conflict and models of partnership that are appropriate to Maori requirements and are conducive to iwi development and involvement in resource management. The Resource Management Act 1991 requires that those with functions and duties under the Act consult with the tangata whenua, and that they take account of the the principles of the Treaty of Waitangi. Environmental mediation specifically has been developed and practised in North America over the past 15 years or so. Environmental mediation is an informal, non-adversial approach to resolving conflict, and parties participate voluntarily. They are free to create their own process and their own final agreement. Parties are encouraged to concentrate on what they value or their interests, rather than on positions. The studies demonstrated both positive and negative factors from an iwi perspective. Maori parties were given ample opportunities to express their views during mediated disputes. Those with negotiating experience, knowledge of the issues or an awareness of a good alternative to mediation felt empowered in the process. However, the absence of a 'level playing field' in the broader societal context was also apparent. Diversity of interest is more likely to be recognised in non-Maori rather than Maori concerns. Access to information was not equal for all parties nor were the resources available for participation. Enormous sums of money appeared to be available to bring scientific and technical information to the mediation setting whereas iwi representatives bringing cultural or vii spiritual information to the negotiating table did not have access to funds. Processes were driven by Crown agencies and this did not assist Maori groups to advocate their own interests in the way they wished, or to empower them. Participation tended to be reactive rather than proactive. Tribal concerns were sometimes subsumed by other concerns. Recommendations arising from the research are as follows. 1. Investigate the feasibility of establishing a nationalised conflict resolution information service for iwi. 2. Investigate the feasibility of establishing a regional and local service that offers independent advice to iwi on conflict resolution. 3. Investigate means by which people can find out the grounds on which Maori groups are claiming the right to participate, and the nature of that right. 4. Prepare a guide for iwi on opportunities for participation in resource management decision making that are provided in legislation. 5. Investigate potential sources of funding to enable iwi to participate effectively in environmental mediation. 6. Investigate changes that are needed in the Resource Management Act to ensure Maori effectiveness in mediation. 7. Prepare guides on mediation for agencies and individuals that interface with iwi e.g. government departments, regional councils, local authorities, consent use applicants, mediators etc. 8. Investigate methods of cross-cultural environmental information exchange in New Zealand, Canada and Australia. The findings of this publication are directed specifically at iwi.

Persistent health inequities between rangatahi Māori (Indigenous young people) and other young people within Aotearoa New Zealand are incurred by a colonial machinery of institutions, service systems and sociocultural contexts that facilitates the marginalisation of Māori. Despite a skilled and dedicated Māori workforce, current service contexts severely limit the innovation of Māori practitioners working from a basis of mātauranga Māori (Māori ways of knowing and being), and curtail their ability to support rangatahi Māori and their whānau (community of related families). We report on an interview study with 13 Māori practitioners in youth development, exploring their struggles, strengths and strategies, as part of a larger project exploring rangatahi wellbeing and whanaungatanga (connectedness and relationality). Utilising reflexive thematic analysis, we describe three conceptual domains that participant accounts spoke into: mitigating system failures to embrace rangatahi and their whānau, sustainability and longevity of services for rangatahi Māori, and fostering rangatahi tino rangatiratanga. Participant accounts illustrate the need for bold reform within youth services, towards sustainable models premised upon tino rangatiratanga – services led by Māori, designed by Māori, and intended to cater for the unique needs and aspirations of rangatahi Māori.

While Māori (the indigenous people of New Zealand) retain a strong collective identity, cultural heterogeneity renders traditional conceptualisations of Māori identity increasingly problematic. To demonstrate the diverse ways Māori define and express their own identities, this article reports research that uses life-story interviews to explore personal perceptions of identity among 35 Māori women ages 18–75. Content analysis revealed traditional cultural factors (particularly whānau/family commitment) were important for identity among all participants, although the expression of these factors differed along with age and background. Older women raised in rural communities expressed family commitment through participating in social and economic activities within their own tribal networks. Younger, urbanised Māori expressed their identities by choosing careers which advanced Māori interests, supporting Māori political aspirations, and forming close relationships with other urban Māori. Life-story excerpts are used to illustrate distinct intergenerational differences in expressions of Māori identity as well as descriptions of “Māoriness,” seldom articulated in literature on the topic. The need to expand current paradigms of Māori identity to incorporate the diversity of group members is emphasised.

This article discusses intergenerational transformations in personal identity for New Zealand's indigenous Māori and links these to macro-societal (political, economic and cultural) changes in New Zealand society. Data is drawn from the life stories of 35 Māori women aged 18 to 78. Women born prior to 1950 and raised in traditional Māori communities interpreted Māori identity as related to communal economics, resourcefulness and Māori spiritual beliefs. Those born after 1960, raised in urban (multi-cultural) communities struggled to form a positive sense of being Māori during their formative years and reported ‘dislocation’ from their Māori identities as adults. Those born after the 1970s expressed strong political views that reflected their early exposure to affirmative ideologies regarding Māori rights to equality. Marked differences in women's stories highlight the overarching influence of Māori identity politics at a collective level for personal interpretations of what it means to be Māori.

A diversity of perspectives and wide variety of cultural and social features characterize Māori society and there is no one consensus view held by Māori in relation to gender roles, political orientations, or Māori/government (or state) relations. Both Māori women and men have shared in the struggle to assert Māori resistance to colonial encroachment and one gender cannot be elevated over the other. Moreover, Māori views and perspectives on the different roles of Māori men and women are contested and differ tribally and between individuals. This entry describes aspects of precolonial Māori society that shaped traditional values and discusses key sociohistorical factors shaping gender roles among Māori. A focus on the contribution of Māori women to Māori development and advancement is offered. The relationship between Māori identity, culture, and the New Zealand government (or state) is highlighted throughout.

This is a collection of papers by senior Maori academics who are experts and have considerable mana in their chosen fields. The ten contributing authors, who are academics at Massey University, discuss the Maori language, marae, religion, the Treaty of Waitangi, the State and Maori, citizenship education, mental health, the health workforce, kaitiakitanga and horticulture. The book discusses Maori development and contemporary issues concerning Maori, both from the authors' perspectives and across different disciplines.

This is a collection of papers by senior Maori academics who are experts and have considerable mana in their chosen fields. The ten contributing authors, who are academics at Massey University, discuss the Maori language, marae, religion, the Treaty of Waitangi, the State and Maori, citizenship education, mental health, the health workforce, kaitiakitanga and horticulture. The book discusses Maori development and contemporary issues concerning Maori, both from the authors' perspectives and across different disciplines.

This is a collection of papers by senior Maori academics who are experts and have considerable mana in their chosen fields. The ten contributing authors, who are academics at Massey University, discuss the Maori language, marae, religion, the Treaty of Waitangi, the State and Maori, citizenship education, mental health, the health workforce, kaitiakitanga and horticulture. The book discusses Maori development and contemporary issues concerning Maori, both from the authors' perspectives and across different disciplines.

By 2051 the ethnic Maori population will almost double in size to close to a million, or twenty-two percent of the total New Zealand population. Even more dramatically, by 2051 thirty-three percent of all children in the country will be Maori?' This substantial change in our society will have major implications for Maori and wider society. Professor Durie discusses traditions and customs and addresses contemporary needs in order to build development strategies for the launch of the Maori population into the new millennium.

By 2051 the ethnic Maori population will almost double in size to close to a million, or twenty-two percent of the total New Zealand population. Even more dramatically, by 2051 thirty-three percent of all children in the country will be Maori?' This substantial change in our society will have major implications for Maori and wider society. Professor Durie discusses traditions and customs and addresses contemporary needs in order to build development strategies for the launch of the Maori population into the new millennium.