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The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples.

This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori.

The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context.

The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide.

The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations.

Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace.

The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.

Climate change is recognised as a severe threat to human and planetary wellbeing. Many children and young people around the world have chosen resistance as their form of resilience in the face of the climate and biodiversity crises that threaten their current and future wellbeing. Their activism has widened the discourse pertaining to the climate emergency from a narrow focus on technical and scientific sources, bringing the discussion into broader public consciousness. In Aotearoa (New Zealand), the context for youth climate activism also reflects commitments to Māori, the Indigenous people, and to Pacific Peoples, given the ongoing impacts of histories of colonisation. This chapter draws from a range of focus group interviews with young Aotearoa (New Zealand) high school climate activists, and Māori and Pacific children and young people ranging in age from 10 into their 20s. Data were gathered during a recent small-scale project to develop a wellbeing guide which accompanies a climate change education programme for schools. It identifies the collective, collaborative leadership exhibited by these young people of diverse backgrounds, as well as their sophisticated analysis and advocacy for urgent remedies to address the climate crisis. It is argued that, instead of focussing on the blinkered continuation of restrictive assessment-driven pedagogies, teachers need to meet the moment of the current convergence of inter-related crises which include, along with the climate emergency, biodiversity loss, pandemic related exacerbation of socio-economic inequities, global conflict, and the unsustainable agenda of current global neoliberal economics. This can be done by supporting children and young people with knowledge and skills for climate action as they seek hope through active participation in endeavours to reshape their potential futures.

Polynesian settlers arrived in Aotearoa (in te reo, or Māori language, “Land of the Long White Cloud”) about the 10th century. Aotearoa was visited briefly by the Dutch navigator Abel Tasman in 1642. However, it was not until 1769 that the British naval captain James Cook and his crew became the first Europeans to explore New Zealand’s coastline thoroughly. The word Māori meant “usual or ordinary” as opposed to the “different” European settlers. Before the arrival of Europeans, Māori, or indigenous Polynesian inhabitants of New Zealand, had no name for themselves as a nation, only a number of tribal names. The original meaning of Pākeha, the settlers, was a person from England. With time, Pākeha became the word to describe fair-skinned people born in New Zealand. We use the word Pākeha here in the sense of the New Zealand census as a European New Zealander.

This chapter explores the realm of friendships and peer culture within a total immersion setting in Aotearoa New Zealand as reported by children and families. Based on the gifted and talented model, this One Day School of Te Reo Māori Excellence named Ka Puananī o Te Reo Māori, caters for children in years 1–6 from across Dunedin city.

There were two points of data collection, at the start and end of the first year, undertaken via in-depth semi-structured interviews with six children, three teenagers and 11 family members. The interviews were transcribed verbatim, with the raw data sorted into thematic categories, including highlighted quotes and important text.

Three themes were identified: engagement, cultural identity and whanaungatanga relationships. The children and families clearly maintained friendships within this immersion school of excellence, but also recognized that many of these relationships permeated beyond the classroom walls, subsequently growing a community of te reo Māori speakers. The findings from this study align with international research on ethnic schools, highlighting a deeper level of friendship and kinship, expressed through a curricula based on inclusive and traditional family values.

This chapter concentrates on the findings of whanaungatanga relationships; the necessity to establish friendships and develop a strong sense of belonging. The research explored the successes and challenges from the perspective of the participants, of the initial year of this unique bilingual pilot programme. This chapter attempts to addresses the gap in international research on children’s reported experiences within an Indigenous total immersion programme.

Historically, youth mental health has had a quiet voice in public fora. However there has been an increase in the number of leaders representing the child and adolescent mental health and addictions sector in the IIMHL over the past couple of years, including the inclusion of young leaders in 2007. In fact, it has been more than inclusion; we have had the opportunity to speak to hundreds of international mental health leaders and impact lots of people through what we do in our various roles. It is empowering, a privilege, and a responsibility to represent and present what's important for young people who utilise mental health services.