Poor iron status is one of the most prevalent problems facing infants worldwide, in both developing and developed countries(1). A complex interplay of both dietary and non-dietary factors affects iron intake, absorption, and requirements, and subsequently iron status(2). We aimed to describe iron status in an ethnically diverse cohort of urban-dwelling infants. Data were collected from 364 infants aged 7.0 to 10.0 months living in two main urban centres in New Zealand (Auckland and Dunedin) between July 2020 and February 2022. Participants were grouped by total ethnicity, with any participants who did not identify as either Māori or Pacific categorised into a single ‘others’ group. Haemoglobin, plasma ferritin, soluble transferrin receptor (sTfR), C-Reactive protein, and alpha-1-acid-glycoprotein were obtained from a non-fasting venous blood sample. Inflammation was adjusted for using the Biomarkers Reflecting Inflammation and Nutritional Determinants of Anaemia (BRINDA) method(3). Body iron concentration (mg/kg body weight) was calculated using the ratio of sTfR and ferritin. A total of 96.3% of Pacific infants were iron sufficient, defined as body iron ≥0 mg/kg body weight and haemoglobin (Hb) ≥105 g/L, compared to 82.3% of Māori and 76.0% of ‘other’ (i.e. neither Māori nor Pacific) infants. ‘Other’ infants had the highest prevalence of iron deficiency overall, with 2.8% categorised with iron-deficiency anaemia (IDA) (body iron <0 mg/kg, haemoglobin <105 g/L), 11.8% with early ‘functional’ iron deficiency (body iron <0 mg/kg, haemoglobin ≥105 g/L), and 9.4% with iron depletion (ferritin <15 µg/L, in the absence of early ‘functional’ iron deficiency and iron deficiency anaemia). For Māori infants, 3.2% and 6.5% had IDA and early ‘functional’ iron deficiency respectively, and 8.1% were iron depleted. One (3.7%) Pacific infant was iron depleted, and the remainder were iron sufficient. Plasma ferritin and body iron concentration were, on average, higher in Pacific compared to non-Pacific infants. These findings give an up-to-date and robust understanding of the iron status of infants by ethnicity, highlighting an unexpected finding that infants who are neither Māori nor Pacific may be at higher risk of poor iron status in NZ.

Different participatory mechanisms for the representation of Indigenous peoples have been proposed across states. Since their creation in 1867, the Māori electorates in the national Parliament have led to dedicated representation for Māori (Indigenous peoples of New Zealand). However, only half of Māori choose to vote on the Māori roll, the remainder choosing to vote on the General roll, illustrating that roll choice is not based simply on group representation. This survey aimed to ask Māori (N = 1,958) in their own words why they made their roll choice. Through a deductive codebook thematic analysis, a range of codes were constructed around the reasoning behind roll choice. Māori on the Māori roll made their choice because they valued Māori representation; as an expression of their identity; to support the electorates; as a strategic choice; or they had been influenced by others or through education. Those on the General roll felt their roll was the default or a more familiar option; the Māori roll had less of an impact; it was a strategic choice, or they appreciated greater candidate variety; or they valued the smaller geographic electorate size. Some felt Māori no longer needed separate representation or felt less connected to their identity as Māori. The results have implications for both Māori and Indigenous representation through dedicated representational mechanisms.

Mastering prosody is a different task for adults learning a second language and infants acquiring their first. While prosody crucially aids the process of L1 acquisition, for adult L2 learners it is often considerably challenging. Is it because of an age-related decline in the language-learning ability or because of unfavorable learning conditions? We investigated whether adults can auditorily sensitize to the prosody of a novel language, and whether such sensitization is affected by orthographic input. After 5 minutes of exposure to Māori, Czech listeners could reliably recognize this language in a post-test using low-pass filtered clips of Māori and Malay. Recognition accuracy was lower for participants exposed to the novel-language speech along with deep-orthography transcriptions or orthography with unfamiliar characters. Adults can thus attune to novel-language prosody, but orthography hampers this ability. Language-learning theories and applications may need to reconsider the consequences of providing orthographic input to beginning second-language learners.

Colonization processes have resulted in the naturalization and universalization of a particular Eurocentric construction of political ordering. As a result, Indigenous claims of sovereignty – especially significant in settler colonial contexts since the 1960s and 1970s – have historically been obfuscated and are still construed as anomalies or impossibilities. Based on poststructuralist international relations theory and Indigenous political theory, as well as interviews conducted with Māori actors participating in the mobilization of sovereignty politics, this article advances two main contributions. Firstly, it develops a particular approach to the state-Indigenous contention of political ordering by calling attention to the metaphysical foundations of the particular conceptions of sovereignty they respectively deploy. Secondly, it contends that Māori political actors are enacting a ‘metaphysical revolt’ through their reconceptualization of sovereignty theory and practice; one that contains potential for a decolonial rearticulation of political ordering. Through its direct engagement with Indigenous political mobilization and the theorizing sustaining it, this article illustrates how Indigenous theories of sovereignty translate into conceptual alternatives that break away from the colonial roots and underpinnings of paradigmatic sovereignty. Therefore, this article contributes to exploring alternative models of political ordering by illuminating the links between Indigenous thought and decolonial imagination.

There has been growing global interest in wellbeing over recent decades, yet what constitutes wellbeing depends on cultural and philosophical traditions, as well as worldview and knowledge systems. Our article offers an Indigenous Māori view on hauora – relational wellbeing – which emanates from the spiritual essence and ethic of hau, and traverses ecological, social, and economic spheres. We use the case study of Māori community support workers (CSWs), who, in our study, found that their hauora was affected by discrimination, racism, and a lack of cultural awareness and support from employers. Our participants, centred mostly within corporate community support providers, found that Western models of care and support did not allow for the expression of tikanga Māori, which limited their options for providing culturally appropriate care. Also prevalent was the lack of recognition by employers and funders of the importance of culture and culturally appropriate care. The implications of acknowledging hauora within Aotearoa New Zealand’s wellbeing frameworks are then examined, showing that Māori notions of wellbeing have the potential to deliver better outcomes not only for Māori but for all New Zealanders. In this article, we provide some recommendations and reflections on how organisations can prioritise and embed the cultural wellbeing of Māori CSWs, their whānau and their clients in the workplace.

In recent decades, sovereignty has come under increased academic scrutiny for being a Eurocentric notion antithetical to emancipatory politics, leading critical theory scholars to call for an overcoming or even abandonment of the concept. Paradoxical as it may seem, it nonetheless remains an appealing ideal for many colonised peoples. Indigenous activists and scholars have actively re-appropriated the language of sovereignty to encapsulate and advance Indigenous political aspirations. This paper discusses how Māori, Aotearoa/New Zealand’s Indigenous people, navigate their relations to the concept in their contemporary political discourses pursuing self-governance. Building on interviews with Māori leaders, scholars, and activists, it offers empirical insights into Indigenous political thought’s engagement with the idea of sovereignty. It highlights an ambivalence oscillating between rejection and rearticulation present both in Indigenous theorising and Māori politics. From an analysis of Māori contemporary conceptual strategies, this paper suggests that Yarimar Bonilla’s notion of ‘strategic entanglement’ offers a productive account to comprehend the approached Māori actors’ deployment of the sovereignty concept, and possibly that of Indigenous peoples beyond Aotearoa. This paper thus highlights the continued relevance of the sovereignty framework, both analytically and politically, to meaningfully engage with contemporary Indigenous politics.

Previous research has shown that non-Māori Speaking New Zealanders have extensive latent knowledge of Māori, despite not being able to speak it. This knowledge plausibly derives from a memory store of Māori forms (Oh et al., 2020; Panther et al., 2023). Modelling suggests that this ‘proto-lexicon’ includes not only Māori words, but also word-parts; however, this suggestion has not yet been tested experimentally.

We present the results of a new experiment in which non-Māori speaking New Zealanders and non-New Zealanders were asked to segment a range of Māori words into parts. We show that the degree to which segmentations of non-Māori speakers correlate to the segmentations of two fluent speakers of Māori is stronger among New Zealanders than non-New Zealanders. This research adds to the growing evidence that even in a largely ‘monolingual’ population, there is evidence of latent bilingualism through long-term exposure to a second language.

COVID-19 impacts population health equity. While mRNA vaccines protect against serious illness and death, little New Zealand (NZ) data exist about the impact of Omicron – and the effectiveness of vaccination – on different population groups. We aim to examine the impact of Omicron on Māori, Pacific, and Other ethnicities and how this interacts with age and vaccination status in the Te Manawa Taki Midland region of NZ. Daily COVID-19 infection and hospitalisation rates (1 February 2022 to 29 June 2022) were calculated for Māori, Pacific, and Other ethnicities for six age bands. A multivariate logistic regression model quantified the effects of ethnicity, age, and vaccination on hospitalisation rates. Per-capita Omicron cases were highest and occurred earliest among Pacific (9 per 1,000) and Māori (5 per 1,000) people and were highest among 12–24-year-olds (7 per 1,000). Hospitalisation was significantly more likely for Māori people (odds ratio (OR) = 2.03), Pacific people (OR = 1.75), over 75-year-olds (OR = 39.22), and unvaccinated people (OR = 4.64). Length of hospitalisation is strongly related to age. COVID-19 vaccination reduces hospitalisations for older individuals and Māori and Pacific populations. Omicron inequitably impacted Māori and Pacific people through higher per-capita infection and hospitalisation rates. Older people are more likely to be hospitalised and for longer.

This paper describes an example of Māori healing and psychiatry working together in an Indigenous mental health context in Aotearoa (New Zealand). Each author outlines their perspectives on the context and the partnership. The case of a Māori teenager with pseudo-seizures and voice-hearing is described to illustrate the partnership in action.

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.