Settler colonial bordering and post-pandemic futures: disrupting the nation state in Aotearoa/New Zealand

In Aotearoa/New Zealand, the relative safety offered by border regime closures during Covid-19 promised to ease uncertainty surrounding perilous futures, yet it did so by extending nation building into more intimate areas of life, exacerbating existing lines of discrimination. While justified in terms of crisis management, state expressions of citizen care during the pandemic were largely modelled in terms of a particular conflation of nature, society and economy peculiar to settler colonialism. Using bordering practices during the pandemic as a point of departure, this essay draws on scholarship on borders to interrogate settler colonialism in Aotearoa. This allows for four innovations: First, it situates Covid-19 as structure rather than event, one which accentuated historical patterns of nation-making. Second, it underscores continuities in Indigenous relations of ownership, belonging, social reproduction, kinship ethics and environmental engagements. Third, it suggests alliances between migrants, non-white and colonized peoples;those for whom borders do not remain at the periphery, but rather penetrate deep into the informal spaces of the everyday. And fourth, it recalibrates resistances as expressions of sociality aimed at reclassifying nature, economy and society. [ FROM AUTHOR] Copyright of Cultural Studies is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full . (Copyright applies to all s.)

The Post-COVID-19 Impact on Distance Learning for New Zealand Teachers

This article reports on a survey of New Zealand teachers, designed to assess their experiences of distance learning during the COVID-19 lockdowns. The survey gathered detailed quantitative and qualitative data from 31 schoolteachers who had previously experienced professional development in digital learning. The questions addressed many areas of practice, including the issues faced by teachers in the move to online distance learning, the impacts on relationships with students, families, and other staff, the impacts on workload and practice, and the experience of working intensively with digital technologies. The results suggested that this group of relatively well-prepared teachers were able to effectively move their practice online in a short period of time and, in most cases, to maintain the relationships with, and the learning of, their students. However, there were some indications in the data that learners from the Māori community faced resource challenges in successfully transitioning to online distance learning.

The Original Instructions of Accountability: Pandemic Response as Old Ways and New Means

While the conventional economic effects from COVID-19 within the global capitalist economy are and will continue to be devastating, in Aotearoa New Zealand, Māori economies and responses have the potential for imagining and implementing alternative futures. This chapter explores the potential for scaling out these economies and responses based on present practices and future possibilities with a focus on the concept of accountability. The chapter first explores pre-colonial accountability structures by following Ngāi Tahu, Māori and Indigenous thought and practice. This is to outline the original instructions of accountability, which is termed grounded accountability. It then briefly explores historical and contemporary perspectives on mutual aid to acknowledge the parallels between grounded accountability and mutual aid, and then uses this framework to examine contemporary pandemic responses and future possibilities. The chapter finishes with concluding thoughts and guiding questions for future research and practice. © The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2021.

COVID-19 and Its Impact on Indigenous Community Resilience and Schooling in New Zealand, the United States of America and Canada: Some Recurring Messages for Consideration

This chapter revolves around three autoethnographies that consider the impact of COVID-19 upon Indigenous schooling and related community resilience initiatives in New Zealand, the United States of America (USA) and Canada. It begins with a description of the autoethnographic methodology that underpinned our work. Next, we present the three autoethnographies. First, the autoethnographic account of Teena Henderson, a Ngāi Tahu (Māori) academic from the University of Canterbury (Christchurch, New Zealand). Teena reflects on her tribe's experiences to suggest it must remain resilient and seek to be "heard” by its Treaty partner (the Crown/New Zealand Government). Next, Dr Joseph (Joe) Martin, a Navajo academic (Northern Arizona University) will share his perspective and those of his close colleagues regarding significant challenges currently facing Navajo Nation leaders, administrators, teachers, parents and learners. Finally, Lori Whiteman (Dakota/Anishinabe;Treaty Education Alliance Executive Director) shares her concerns from rural Saskatchewan—particularly as they relate to the concepts of ambiguous loss and community resilience. We then combine as a full team of authors to relate the key recurring themes that emerge from these narratives to international literature. This highlights the unique challenges and shared experiences facing many Indigenous communities around the World—particularly those living in remote/rural areas. © The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2021.

Inequities in COVID-19 Omicron infections and hospitalisations for Maori and Pacific people in Te Manawa Taki Midland region, New Zealand.

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 Maori, 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 Maori, 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 Maori (5 per 1,000) people and were highest among 12-24-year-olds (7 per 1,000). Hospitalisation was significantly more likely for Maori 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 Maori and Pacific populations. Omicron inequitably impacted Maori and Pacific people through higher per-capita infection and hospitalisation rates. Older people are more likely to be hospitalised and for longer.

Enacting Mana Maori Motuhake during COVID-19 in Aotearoa (New Zealand): "We Weren't Waiting to Be Told What to Do".

Maori, the Indigenous people of Aotearoa (New Zealand), were at the centre of their country's internationally praised COVID-19 response. This paper, which presents the results of qualitative research conducted with 27 Maori health leaders exploring issues impacting the effective delivery of primary health care services to Maori, reports this response. Against a backdrop of dominant system services closing their doors or reducing capacity, iwi, hapu and ropu Maori ('tribal' collectives and Maori groups) immediately collectivised, to deliver culturally embedded, comprehensive COVID-19 responses that served the entire community. The results show how the exceptional and unprecedented circumstances of COVID-19 provided a unique opportunity for iwi, hapu and ropu Maori to authentically activate mana motuhake; self-determination and control over one's destiny. Underpinned by foundational principles of transformative Kaupapa Maori theory, Maori-led COVID-19 responses tangibly demonstrated the outcomes able to be achieved for everyone in Aotearoa when the wider, dominant system was forced to step aside, to be replaced instead with self-determining, collective, Indigenous leadership.

Historical Criminology: Australian and New Zealand Perspectives

The time has never been more appropriate than now for a discussion about the integration of history and criminology in Australia and New Zealand. Throughout 2020 and 2021, the people of both countries were subject to extraordinary government interventions into their daily lives to control the spread of the novel coronavirus. Given a respiratory pandemic of the same scale had not occurred for 100 years, we watched in real time as policymakers fumbled for guidance for the benefits and likely social consequences of imposing police-enforced legal restrictions on otherwise normal behaviours like freedom of movement and gathering with friends. Whether these were ultimately the correct decisions for controlling the disease is perhaps a question for others. Indeed, analysis of the interactions between the public and the state have always been the purview of criminologists and historians, yet we ceded this ground to epidemiologists who have little expertise in key issues of criminalisation and offending, or justice and policing, which are central to any system of state control.

Disrupted mana and systemic abdication: Maori qualitative experiences accessing healthcare in the 12 years post-injury.

BACKGROUND: Maori have been found to experience marked health inequities compared to non-Maori, including for injury. Accessing healthcare services post-injury can improve outcomes; however, longer-term experiences of healthcare access for injured Maori are unknown. This paper reports on data from the longitudinal Prospective Outcomes of Injury Study - 10 year follow up (POIS-10) Maori study in Aotearoa/New Zealand (NZ), to qualitatively understand Maori experiences of accessing injury-related healthcare services long-term. METHODS: Follow-up telephone interviews were conducted with 305 POIS-10 Maori participants, who were injured and recruited 12-years earlier, experiencing a range of injury types and severities. Free text responses about trouble accessing injury-related health services were thematically analysed. RESULTS: Sixty-one participants (20%) reported trouble accessing injury-related health services and provided free text responses. Three related themes describing participants' experiences were connected by the overarching concept that participants were engaging with a system that was not operating in a way it was intended to work: 1) Competing responsibilities and commitments encapsulates practical barriers to accessing services, such as a lack of time and having to prioritise other responsibilities such as work or whanau (family); 2) Disrupted mana refers to the feelings of personal disempowerment through, for example, receiving limited support, care or information tailored to participants' circumstances and is a consequence of patients contending with the practical barriers to accessing services; and 3) Systemic abdication highlights systemic barriers including conflicting information regarding diagnoses and treatment plans, and healthcare provider distrust of participants. CONCLUSIONS: Twelve years post-injury, a considerable proportion of Maori reported experiencing barriers to accessing healthcare services. To restore a sense of manaakitanga and improve Maori access to healthcare, Maori-specific supports are required and systemic barriers must be addressed and removed.

A review of localised Maori community responses to Covid-19 lockdowns in Aotearoa New Zealand.

Aotearoa New Zealand has been commended for the overarching effectiveness of its Covid-19 response. Yet, the lockdowns challenged the health of whanau Maori (Maori families) alongside their social, cultural and financial well-being. However, Maori have repeatedly demonstrated innovative means of resilience throughout the pandemic. This review aimed to document the local grassroots, community-level responses to Covid-19 lockdowns by Maori. Three sources for searching for evidence were used: academic, websites and media, and Maori community networks. A total of 18 records were reviewed. Four of these records comprised published academic literature, 13 comprised news, online and media articles, and one was a situation report. Findings were grouped into three categories: distributive networks, well-being and resource support. The findings of this review provide an exemplar for the strength of Maori leadership and agency, alongside value-driven holistic approaches to health and well-being that could positively impact the health of all.

Post-gay identities: narrative analysis of homomasculinity among gay and queer men in Aotearoa New Zealand

The development of queer theory in gender studies has provided multiple possibilities to investigate different aspects of gender construction and performance among people who identify as different from the dominant heterosexual norm. This narrative inquiry examines the identities of gay and queer men in Aotearoa New Zealand, as narrated in semi-structured interviews, with most of them recorded via virtual interactions during the COVID-19 lockdown in March-April of 2020. Narrative analysis of the participants' stories focuses on how gay and queer individuals navigate their lives as non-normative men who are Othered by traditional, hegemonic and hierarchical masculinity. This research explores how these narratives of post-gay identities contest and move beyond heteronormativity, striving for a liberated presentation of individual self where sexuality is no longer a defining characteristic but one of many on a spectrum. © 2023 Australian and New Zealand Communication Association.

The August 2020 COVID-19 outbreak in Aotearoa, New Zealand: Delayed contact tracing for Pacific people contributes to widening health disparities.

Background: After COVID-19 arrived in New Zealand, a national system was developed to improve the efficiency of contact tracing. The first outbreak was followed by a period of 'COVID-19 elimination', until a community outbreak occurred in August 2020. We describe the characteristics of cases and their contacts during this outbreak, focused on the results of contact tracing. Methods: COVID-19 case data from the national surveillance database were linked to contacts from the national contact tracing database. Demographic and clinical characteristics of cases, number of contacts, and timeliness of contact tracing were analysed by ethnicity. Findings: Most of the 179 cases were Pacific people (59%) or Maori (25%), living in areas of high socioeconomic deprivation, who had higher rates of comorbidity and accounted for almost all (21/22) hospitalisations, all 8 ICU admissions and all 3 deaths. Only 6% belonged to the European majority ethnic group. Of 2,528 registered contacts, 46% were Pacific, 14% Maori and 19% European. Only contacts that were reached were registered. Overall, 41% of contacts were reached within 4 days of onset of disease of the case, which was significantly lower for Pacific (31%) than for other ethnic groups. Interpretation: Our findings confirm the greater health burden that ethnic minorities face from COVID-19. The significant delay in the timeliness of care for Pacific people shows that the public health response was inequitable for those at highest risk. Tailored public health responses and better registration of marginalised groups are necessary to provide better access to services and to improve insights for optimal future outbreak management.

Chris Baker's Kokopu Dreams: A Prophetic View of a Disrupted Post-Pandemic World

The global pandemic, with its multiple and far-reaching disruptions, has forced us to rethink and rewrite the world we live in. Chris Baker's novel Kokopu Dreams (2000) sounds somehow prophetic today in the aftermath of the Covid-19 crisis. His work could be labelled as "speculative fiction" and placed among the umbrella categories of magic realism, science fiction and post-apocalyptic fiction. Set in Aotearoa New Zealand, the story focuses on the life of the few human survivors of a rapidly-spreading deadly illness caused by the rabbit calicivirus, illegally introduced into the country. The calicivirus has mutated and killed almost all the human population, who is now living in a land controlled by animals and spirits. The novel is also a template of transcultural writing, mixing Maori creation stories, Christian and Celtic mythologies, scientific issues and aspects of everyday life. Having grown up in a contact zone of different cultures—Baker is of Polynesian (Samoan), Anglo-Saxon and Celtic origin, but regards himself as a "Pacific" person—he shares that multiplicity of belonging which is a typical condition in the Pacific region today. Baker deals with a physical and cultural collective trauma, and the process of re-signification of the ethos in a bi-cultural country made of people of mixed ancestry, European and Maori. The re-elaboration of the epidemic experience is therefore based on both a Western rational representation and an indigenous mythical one. © 2022 Universita degli Studi di Milano. All rights reserved.

An Iwi (Tribal) Response to COVID-19 in Aotearoa New Zealand

This whakataudki or proverb, from Dr. Whakaari Te Rangitakuku Metekingi (LLD, CBE) of Whanganui and Ngdti Hauiti tribes reminds us that, while we must have a vision to aspire toward, we must also tend to the here and now, to the issues that are up front and close to home. It exhorts us to strengthen what has already been achieved and to find ways of creating benefits for others. This paper presents the collaborative response to COVID19 by Iwi (tribes) within Te Ranga Tupua (TRT), a collective of Iwi from the South Taranaki/Whanganui/Rangiakei/Ruapehu regions of Aotearoa New Zealand. The research employs a mixed methods design, based on a Kaupapa Maori approach. The quantitative section identifies the population served and quantum of support provided, while the qualitative data presents the processes and associated learnings from the perspective of those tasked with the response. TRT's response to the threat of COVID-19 is shown to have been grounded in Maori tikanga (values), whdnau (family) based and holistic, taking into account the mental, emotional, social, cultural, and spiritual elements of safety and wellbeing rather than just the absence or presence of the virus. The extensive relationships and networks that existed between tribes represented in the TRT collective were key to the timely distribution of care and support to Iwi members, to appropriate and relevant information dissemination, and to the overall well-being of the people during the most difficult times of the COVID-19 response.

Equity, Public Health Messaging, and Traditional Maori Knowledge: The Te Ranga Tupua COVID-19 Response

Throughout the coronavirus disease 2019 (COVID-19) pandemic, the Maori, Indigenous people of New Zealand, public health response has been guided by the collaborative and relationship-centered principles of te ao Maori, the Maori world. This article presents the communications response to COVID-19 by Iwi, tribes, within Te Ranga Tupua (TRT), a collective of Iwi from the South Taranaki/Whanganui/Rangitikei/Ruapehu regions of Aotearoa, New Zealand. This research uses a qualitative design based on a Kaupapa Maori approach. The research presented here focuses on the intersect between COVID-19-related public health messaging, and the application of Maori knowledge and worldviews to establish equitable protection for Maori. By prioritizing equity, self-determination, and adopting a holistic approach to well-being, TRT have been able to re-frame public health messaging in accordance with our tikanga, customs, and notions of Maori public health. We provide a snapshot of how a unique tribal collective deployed its resource to provide culturally appropriate information and communication responses to the first wave of COVID-19 in 2020, and then built on this knowledge and experience providing a modified and more strategic response to the pandemic in 2021.

Knowledge and decisions about maternal immunisation by pregnant women in Aotearoa New Zealand.

BACKGROUND: Maternal vaccinations for influenza and pertussis are recommended in New Zealand to protect mothers and their infant from infection. However, maternal immunisation coverage in New Zealand is suboptimal. Furthermore, there is unacceptable inequitable maternal immunisation rates across the country with Maori and Pacific women having significantly lower maternal immunisation rates than those of other New Zealanders. METHODS: This research set out to explore what pregnant/recently pregnant Maori and Pacific women knew about immunisation during pregnancy and what factors influenced their decision to be vaccinated. A semi-structured interview guide was developed with questions focusing on knowledge of pertussis and influenza vaccination during pregnancy and decision-making. Maori and Pacific women aged over 16 years were purposively sampled and interviewed in Dunedin and Gisborne, New Zealand between May and August 2021. Interviews were analysed following a directed qualitative content approach. Data were arranged into coding nodes based on the study aims (deductive analysis) informed by previous literature and within these participant experiences were inductively coded into themes and subthemes. RESULTS: Not all women were aware of maternal vaccine recommendations or they diseases they protected against. Many underestimated how dangerous influenza and pertussis could be and some were more concerned about potential harms of the vaccine. Furthermore, understanding potential harms of infection and protection provided by vaccination did not necessarily mean women would choose to be vaccinated. Those who decided to vaccinate felt well-informed, had vaccination recommended by their healthcare provider, and did so to protect their and their infant's health. Those who decided against vaccination were concerned about safety of the vaccines, lacked the information they needed, were not offered the vaccine, or did not consider vaccination a priority. CONCLUSIONS: There is a lack of understanding about vaccine benefits and risks of vaccine-preventable diseases which can result in the reinforcement of negative influences such as the fear of side effects. Furthermore, if vaccine benefits are not understood, inaccessibility of vaccines and the precedence of other life priorities may prevent uptake. Being well-informed and supported to make positive decisions to vaccinate in pregnancy is likely to improve vaccine coverage in Maori and Pacific Island New Zealanders.

Extraordinary Conditions, Ordinary Realities and a Squandered Opportunity: Maori Social Imaginaries and Covid-19

In 2020, the nationwide lockdown in Aotearoa/New Zealand offered a rare opportunity to re-configure power relations between Maori and the state. These extraordinary circumstances constituted an opportunity to direct an expansion of state power towards re-imagining inequitable outcomes for Maori. Across myriad fora, whanau [extended family] communicated their sustained desire for utu [reciprocity] in the relationship with the Crown;the recognition of our right to exercise tino rangatiratanga [absolute sovereignty] in the co-ordination and delivery of a distinct response to COVID-19. Survey data demonstrates an ongoing commitment from Maori to work towards a more socially cohesive future, one that prioritises care for those made vulnerable, protects te taiao [the environment], and one that shifts away from capitalism, individualism and greed [Houkamau, C., K. Dell, J. Newth, J. P. Mita, C. Sibley, T. Keelan, and T. Dunn. 2021. The Wellbeing of Maori Pre and Post Covid-19 Lockdown in Aotearoa/New Zealand. Auckland: Nga Pae o te Maramatanga;University of Auckland.]. This momentum, real or perceived, soon waned. The ordinary realities Maori endured pre-pandemic have continued. Simultaneously however, Maori cling to mokopunatanga - a commitment to ensuring successive generations will flourish. Imagination is therefore not a thought exercise, but a set of deliberate, consistent desires in 'pursuit of the possible' [Tuhiwai Smith, L. 2018. "In Pursuit of the Possible: Indigenous Well-being (website)." , accessed 19 March, 2022]. In this article, I trace the desires of the Maori social imaginaries in practice through the state's management of COVID-19. I argue that the state's response failed to meet the urgent, everyday needs of Maori, a decision which has haemorrhaged beyond Maori communities into the national sphere. Using two case studies, I examine the broader social costs of squandering an extraordinary opportunity to re-imagine the ordinary, inequitable realities Maori endure.

A tangata whenua (people of the land) approach to conceptualising Maori health and wellbeing.

From a Maori (Indigenous to New Zealand) perspective, health is not confined to the treatment of illness but also includes the philosophical concepts, structures and cultural practices which reinforce health and wellbeing. The ill-health of Maori is often the focus of health initiatives, particularly if there is an equity approach that centres on disparities between ethnic groups. However, an Indigenous approach prioritises health and wellbeing aspirations through strengthening self-determination, identity and connection with the environment. This article synthesises knowledge from Indigenous and Maori rights, matauranga (Maori ways of knowing) expressed in purakau (epistemological narratives), tikanga (Maori principles), te reo (Maori language) and lived experience to reflect a shared understanding of Maori health and wellbeing. Consideration is given to the status of Maori pre-colonisation, the ongoing impacts of colonisation, and Maori led responses to contemporary health issues. It is proposed that health for Maori, like many Indigenous peoples, should be informed by an enhanced understanding of Indigenous rights, an Indigenous worldview and notions of wellbeing. We argue that a tangata whenua (people of the land) approach is integral to the effectiveness of health policies and initiatives aimed at improving Maori outcomes sustainably. We propose that the current reorganisation of Aotearoa New Zealand's health system, as well as the COVID-19 pandemic response, provide opportunities to emphasise and embed Maori health leadership and knowledge, as well as a tangata whenua conceptualisation of health and wellbeing.

Cancer WHIRI research: Improving the early cancer pathway for indigenous NZ peoples

Background: Maori, Indigenous peoples of New Zealand (NZ) are twice as likely to die after a diagnosis of cancer compared to non-Maori. Cancer pathways are not designed for Maori health gain and are not pandemic resilient. Maori receive delayed poorer quality treatment and those with comorbidities are undertreated [1]. Existing inequities from time of referral to cancer services through to treatment were exacerbated by the COVID-19 response in Aotearoa NZ. Coordination of care is crucial for Maori patients and whanau (family), but poorly developed along this early part of the cancer pathway. In addition, care quality is not well monitored, and the current pathway is vulnerable to changes created by pandemic conditions. Aims: This study seeks to co-design, implement and evaluate a holistic cultural and clinical cancer service that is patient and whanau centred;the Whanau Hauora Integrated Response Initiative (WHIRI) programme. This comprehensive, pandemic resilient, racism-free, hauora (wellbeing) enhancing and responsive model of care will be designed for the early part of the secondary care cancer pathway. Design and Method: The WHIRI programme includes navigation, a holistic whanau/family hauora assessment tool, proactive management by a team of clinicians and a team responsible for making systems changes. WHIRI was launched mid-pandemic (early 2020) for kaumatua (elderly Maori) with long-term conditions and ran for 3 months. During COVID we found that WHIRI had the potential to change hospital systems and improve experiences for patients and whanau. WHIRI ensures the provision of best-practice timely treatment for Maori patients and could make large gains in closing the survival gap between Maori and non-Maori in the short- to medium-term, leading to reductions in Maori cancer deaths. We plan to redesign WHIRI into a cancer programme that functions effectively in all COVID levels using qualitative Kaupapa Maori methodology. Key to this methodology is partnerships with patients, whanau, cancer clinicians, Maori navigators and The Cancer Control Agency New Zealand. We will present our methods and co-design model of cancer care. We will outline the potential to expand the model nationally with reach from primary care all the way through to palliative care. It will also provide a platform for future research to measure the impact of WHIRI on cancer and whanau care. 1. Hill S, Sarfati D, Blakely T, Robson B, Purdie G, Chen J, et al. Survival disparities in Indigenous and non-Indigenous New Zealanders with colon cancer: the role of patient comorbidity, treatment and health service.

Afghanistan, the Taliban and the liberation narrative Why it is so vital to be telling our own stories

In the context of a liberation narrative, an Afghanistani broadcaster and cultural affairs adviser now living in Aotearoa New Zealand, examines the problems with this narrative when applied to the recent controversy around a pregnant New Zealand journalist in Afghanistan and her conflict with the New Zealand government and the MIQ system. Firstly, this narrative relies on the assumption that 'there isn't anyone in Afghanistan who can write in English and tell the stories of Afghanistan to the world'. It also relies on the assumption that a foreigner can tell Afghanistan's story. Secondly, to the extent that it creates an expectation of unconditional gratitude on the part of its 'beneficiaries', this narrative denies the value of immigrants in society. The author argues she personally contributes to building social cohesion in New Zealand's multicultural environment. More generally, New Zealand's economy and workforce rely on immigrants, as has become increasingly apparent in the face of COVID-19 restrictions. The media's liberation narrative fails to do justice to the value and importance of this contribution. The author argues that the antidote is a narrative characterised by diversity and solidarity, that builds up and builds on the voices, experiences and wisdom of Maori and Indigenous, minorities and immigrants.