Exploitation of geothermal taonga at Ohaki has resulted in irreparable damage to whānau land, tribal land and the marae reservation, including major land subsidence, devastation of wāhi tapu, and groundwater impacts. The whānau, determined to shift from grievance mode to (eco)development mode, are committed to caring for and regenerating their whenua. This article outlines a whānau journey of re-establishing papakāinga. Their narratives provide insights and key eco-development factors which provide a blueprint for resilient whānau-based living, based on the practice wisdom of their tūpuna.

Giving voice to kaumātua perspectives and experiences, and those of older people in general, during the COVID-19 pandemic has been rare because older people are more often spoken about than provided with opportunities to speak for themselves. When they have been spoken about, the focus has been on their vulnerability. While such vulnerabilities are a critical concern, this focus ignored their active participation in and contributions to their communities.

The COVID-19 pandemic has resulted in some significant changes in tertiary education in Aotearoa New Zealand. This situation report identifies the current situation and the issues and challenges for social work degree students at the Eastern Institute of Technology’s campuses in Hawke’s Bay and Tairāwhiti. The report highlights the resilience of tauira in these challenging times. It also proposes a way forward for future learning that supports tikanga and the diverse needs and realities of tauira.

The disastrous earthquakes that struck Christchurch in 2010 and 2011 seriously impacted on the individual and collective lives of Māori residents. This paper continues earlier, predominantly qualitative research on the immediate effects on Māori by presenting an analysis of a survey carried out 18 months after the most destructive event, on 22 February 2011. Using a set-theoretic approach, pathways to Māori resilience are identified, emphasising the combination of whānau connectivity and high incomes in those who have maintained or increased their wellbeing postdisaster.

Throughout history, indigenous peoples have demonstrated remarkable resilience in the face of significant adversity with this being demonstrated in the response of indigenous peoples to HIV, one of the greatest threats to health and well-being faced by people and communities today. High rates of HIV infection, combined with signifi cant social determinants of health, intensify and compound the vulnerability of indigenous peoples and communities to HIV. Evidence shows that indigenous peoples in some countries have been disproportionately affected by HIV and suffer from significant disparities related to high rates of chronic conditions, including long-term HIV infection.

This article focuses on the cultural resources that made Māori carers resilient when providing care to an ill family member at the end of life. Caring often took place against a backdrop of poverty, personal factors, racism and a lack of health literacy affecting access to resources. The action values of aroha and manaakitanga, compassionate giving, caring, receiving and sharing established a resilient foundation upon which whānau engaged in the illness-to-death trajectory. It served to fortify the dying and their whānau and provided a sense of belonging and a meaningful way of engaging with illness, dying, death and bereavement.

This paper addresses two objectives; first, to explore whether the concept of resilience, as described in the international literature, has resonance in the New Zealand Indigenous context; and second, to discuss the link between the concept of resilience and the Māori concept of whānau ora. The paper draws on findings from a qualitative study that utilised a single case study design. Data collection methods for the full study included a comprehensive literature review, organisational document review, conceptual framework development, in-depth key informant interviews and sequential focus groups with health service consumers.

This article explores the development of Māori and Indigenous frameworks of resilience, considering the impact of engaging with largely State-led notions of resilience on Māori development. We highlight the closely linked notion of resistance, asserting the necessity of a fi rm political analysis from Indigenous researchers engaged in this discourse. One of the Indigenous criticisms of resilience theories is that by defi nition they assume an acceptance of responsibility for our position as disadvantaged individuals.