The glue that binds us: The positive relationships between whanaungatanga (belonging), the wellbeing, and identity pride for takatapui who are trans and non-binary.

ISSUE ADDRESSED: This article explores how belonging can enhance well-being for takatapui (a traditional Maori term that embraces all Maori with diverse genders, sexualities and sex characteristics) who are trans and non-binary across a range of contexts. METHODS: We drew data from the 2018 Counting Ourselves, a nationwide community-based survey of trans and non-binary people in Aotearoa (New Zealand) (N = 1178); of which 161 (13.7%) identified as Maori, the Indigenous people of Aotearoa. RESULTS: Based on generalised regression models, feelings of belonging with friends, takatapui communities, Maori communities, and work communities were correlated to higher feelings of life satisfaction, life worthwhileness, and identity pride for takatapui who are trans and non-binary. In Te Ao Maori (the Maori worldview), such concepts of belonging and relationships are collectively known as whanaungatanga. CONCLUSIONS: Our findings affirm whanaungatanga as foundational to well-being among trans Maori people, enabling them to locate themselves within nurturing and supportive networks. SO WHAT?: Whanaungatanga is a key policy agenda, alongside other system-level change, that is needed to buffer takatapui who are trans and non-binary from poverty, stigma, and racism they face. This will require changes to the current policy and practice context. We argue that whanaungatanga, while an important strategy of well-being for trans and non-binary people, must also occur alongside wider system transformations to address transphobia, racism, and cisheteronormativity.

RANGATAHI MAORI AND THE WHANAU CHOCOLATE BOX: Rangatahi wellbeing in whanau contexts.

Whanau (Maori understandings of family) are comprised of unique and vital relationships that support and scaffold rangatahi (youth) wellbeing, yet are often reduced to nuclear family structures within individualised notions of wellbeing. While rangatahi contend with racialised discourses in a colonial socio-cultural context, their whanau can be an important site for mitigating these challenges, supporting rangatahi agency and wellbeing. This article explores how whanau practices inform rangatahi wellbeing, drawing upon photo-projects and interviews with 51 rangatahi and their whanau. Interviews were thematically analysed, informing four themes that drew on Maori (the Indigenous people of Aotearoa) concepts and whakatauki: te haerenga whakamua, kotahitanga, he toa takitini and tatai hono. These themes speak to the significance of vitalising relationships between rangatahi, their whanau and beyond. We outline a strengths-based activity with rangatahi and their whanau, identifying and drawing from the delightful array of whanau relationships, qualities and characteristics that may be likened to a 'whanau chocolate box' for rangatahi to derive influence, systems of support and inspiration for future identities and inspiration.

Well-being and cultural identity for Maori: Knowledge of iwi (tribal) affiliations does not strongly relate to health and social service outcomes.

Research indicates that experiences in health and social services vary depending on identity. For Indigenous groups, identity and affiliation is complex. This paper explores ethnicity and knowledge of tribal (iwi) affiliations for Maori (the Indigenous peoples of Aotearoa New Zealand), and links this to health and social service outcomes in administrative data, the national Census, and Maori social survey data. While many initiatives have sought to connect Maori to iwi - where such knowledge has been severed by colonization - we find surprisingly few differences in data between those who named tribal affiliations and those who did not, across sole- and mixed-Maori ethnicity groups. Those who did not name an iwi were less likely to live in overcrowded homes, but were less likely to own that home, and more likely to be a smoker. Unsurprisingly, those who did not name tribal affiliations were less likely to find Maori culture as important, although many still did. These groups also had slightly less contact with social networks and support, plus felt lonelier. The results also point to sole-ethnic identification as Maori as a key marker of experiences of inequity and suggest that connections to tribal affiliations are more complicated than a binary of "connected" or "disconnected". However, in some indicator areas, affiliation differences should be followed up with future work. We argue these results give further weight to the need for good quality data and indicators designed with Maori populations in mind to measure and monitor inequity.

Ingroup Love or Outgroup Hate (or Both)? Mapping Distinct Bias Profiles in the Population.

Researchers have long argued that ingroup favoritism and outgroup derogation are separable phenomena that occur in different, meaningful combinations. Statistical methods for testing this thesis, however, have been underutilized. We address this oversight by using latent profile analysis (LPA) to investigate distinct profiles of group bias derived from ingroup and outgroup warmth ratings. Using a national probability sample of Maori (the indigenous people of New Zealand; N = 2,289) and Europeans (N = 13,647), we identify a distinct profile reflecting ingroup favoritism/outgroup derogation (Type III in Brewer's typology of ingroup bias) in both groups (6.7% of Maori, 10.3% of Europeans). The factors associated with this type, however, differed between groups. Whereas ethnic identity centrality predicted membership for Type III for Maori, social dominance orientation predicted this type for Europeans. Thus, although both groups may express the same kind of bias pattern, the motivation underlying this bias varies by status.