When racism is promulgated on a number of fronts, including the media, it becomes a powerful and pervasive force in society, detrimentally impacting on the lives of those who are its object. This paper analyses Māori focus group interviews that traversed a wide range of sites where racism occurred, including print and broadcast media. We utilised a framework for understanding racism that is in line with key racism theorists and identifi es four primary levels through which it operates: internal, interpersonal, institutional and societal.

This paper explores the cultural interplay between Indigenous women from one geographic locality being on and within the locality of the women of another locality—in this case, Whakatāne, Aotearoa. The authors consider identity, gender and place within the processes of transformation and decolonisation. They argue that women need to be involved in ways that restore their power as women and ensure their rightful place. The authors draw on the female ancestor Wairaka and her courage to argue that Indigenous women need to respond, change and adapt to the places in which they live.

Indigenous New Zealand Māori have maintained many customs evident in our pre-contact histories and, ever-pragmatic, we allowed and continue to allow for the introduction and infl uence of contemporary ideologies and objects of signifi cance. In te ao Māori, our world, such objects include taonga tuku iho, treasures from the past handed down to us. Our taonga are revered repositories that can reveal much about their owners, those owner's families, and the histories of our people, preceding and subsequent. Their tangible presence is often subtle, yet their social signifi cance can be historically and culturally far-reaching, movingly evocative and even controversial.

A television news bulletin tells us, in effect, what we should think about and the preferred way in which we should think about it. Analyses of New Zealand media have consistently shown that news about Māori is both relatively rare and that it prioritises violence and criminality. Researchers conclude this encourages New Zealanders to see Māori as threatening the social order and burdening our society. We examined the few Māori stories broadcast in a large representative sample of English-language television news bulletins and found the same negativity.

Social networking sites (SNSs) have changed the ways in which we communicate and connect with others, forming new ways of communicating, building relationships, accessing information, and being self- expressive. While much of the literature around SNSs looks at social impacts, little research exists around Māori use of SNSs. Rangatahi Māori (rangatahi) are finding new ways of connecting and communicating through Facebook profi le pages and are faced with new challenges of online/offl ine variations and protocols that become blurred—particularly in online spaces.

In New Zealand, Māori are entitled to the same level of well- being experienced by non- Māori citizens. However, disparities between the two populations are evident. In 2010, a new public policy approach to health and social service delivery was announced: one underpinned by Māori values, and which ostensibly provided the Crown with another mechanism to reduce health and social well- being disparities. The whānau (family) centred approach seeks to achieve the goal of “whānau- ora” (well- being of the extended family) and requires health services to work across traditional sector boundaries to improve client health.