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.

A Kaupapa Maori conceptualization and efforts to address the needs of the growing precariat in Aotearoa New Zealand: A situated focus on Maori.

In Aotearoa New Zealand, the precariat is populated by at least one in six New Zealanders, with Maori (Indigenous peoples) being over-represented within this emerging social class. For Maori, this socio-economic positioning reflects a colonial legacy spanning 150 years of economic and cultural subjugation, and intergenerational experiences of material, cultural and psychological insecurities. Relating our Kaupapa Maori approach (Maori cultural values and principles underlining research initiatives) to the precariat, this article also draws insights from existing scholarship on social class in psychology and Assemblage Theory in the social sciences to extend present conceptualizations of the Maori precariat. In keeping with the praxis orientation central to our approach, we consider three exemplars of how our research into Maori precarity is mobilized in efforts to inform public deliberations and government policies regarding poverty reduction, humanizing the welfare system and promoting decent work. Note: Aotearoa New Zealand has been popularized within the everyday lexicon of New Zealanders as a political statement of Indigenous rights for Maori.

"There's so much more to that sinking island!"-Restorying migration from Kiribati and Tuvalu to Aotearoa New Zealand.

BACKGROUND AND AIMS: Many Pacific people are considering cross-border mobility in response to the climate crisis, despite exclusion from international protection frameworks. The 'Migration with dignity' concept facilitates immigration within existing laws but without host government support. Through the metaphor of Pacific navigation, we explore the role of dignity in the lives of I-Kiribati and Tuvaluans in Aotearoa New Zealand. METHODS: Combining talanoa (pacific research method) with I-Kiribati and Tuvaluan community members, alongside critical community psychology and thematic analysis, we depict climate mobility as a wa or vaka moana (ocean-going canoes) journey. ANALYSIS: Participants are expert navigators, navigating immigration obstacles to (re)grow their roots in Aotearoa New Zealand before charting a course for future generations to thrive. They draw strength from culture and community to overcome the adversity of precarious living and visa non-recognition. CONCLUSION: Reconceptualising climate mobility through a Pacific lens imagines both dignity and cultural preservation as possible, despite the indignities and limitations of socio-political systems and protections for climate migrants.

Accessing needle exchange services in disasters for remote areas of Aotearoa New Zealand.

BACKGROUND: Needle Exchange Programme (NEP) mobile outreach services in Aotearoa New Zealand distribute injecting equipment to people who inject drugs (PWID) living in remote regions. In disasters, continued access to such services is imperative for the health and wellbeing of PWID. Disasters can compound existing inequities, particularly in regions characterised by poor or limited infrastructure, smaller populations, and challenging socioeconomic conditions. To gain insight into the barriers that prevent access to NEP harm-reduction services and understand the needs of PWID prior to and during disasters, this study foregrounds the voices of PWID based on the West Coast of the South Island, Aotearoa New Zealand. METHODS: This qualitative study applied an interpretive phenomenological analysis approach, where 14 PWID and one key NEP staff member took part in semi-structured interviews. The interviews provided the opportunity for participants to share their experiences and perspectives about accessing sterile drug-injecting equipment during disasters, including the four-week COVID-19 Level 4 lockdown in March 2020. In total five superordinate and 14 subordinate themes were identified from the interveiws. RESULTS: This study focuses on four of the key themes that impacted accessibility to NEP services: infrastructural hazards and equipment costs; social capital and practical support from peers and key contact networks; social stigma in public locations, including NEP-based pharmacies and emergency centres; and potential solutions to NEP equipment accessibility as frequently suggested by participants. CONCLUSIONS: Access to NEP services is essential during natural hazard and human-generated disasters, as such NEP mobile outreach services and disaster resilience efforts should focus on maintaining service continuity for PWID during adverse times. This study champions a needs-based, stigma free approach to inclusive harm-reduction and emergency management practices for groups with specific needs in a disaster context.

Relational ethics meets principled practice in community research engagements to understand and address homelessness.

Growing homelessness in Aotearoa New Zealand stems primarily from rising inequalities and poverty. Drawing from scholarship on relational ethics, principled practice and Maori cultural concepts, this paper offers our reflections on nearly two decades of collective work to document and address homelessness. Central to the approach outlined are enduring community partnerships, the cultivation of reciprocal relations, and time spent with homeless people and those trying to work with them. We present exemplars for how we draw on everyday interactions with homeless people and agency staff to enhance local service and broader systemic responses to homelessness.

"This isn't a fairy tale we're talking about; this is our real lives": Community-orientated responses to address trans and gender diverse homelessness.

Globally, trans and gender diverse people contend with day-to-day exclusion, discrimination, and marginalisation, often culminating in experiences of poverty and homelessness. In this discussion article, we outline a bricolage research orientation rooted in liberation and Indigenous approaches brought into dialogue with the broader cannon of community psychology for meaningful research with homeless trans and gender diverse people. Such an approach transcends rigid disciplinary divides and shapes a framework for collaborative action, advocacy, and social change. We argue that scholar-activism, social justice, and relationality and collaboration should inform every stage of the research process and beyond when engaging with minoritized communities.

Looking within and beyond the community: lessons learned by researching, theorising and acting to address urban poverty and health.

Urban poverty and health inequalities are inextricably intertwined. By working in partnership with service providers and communities to address urban poverty, we can enhance the wellness of people in need. This article reflects on lessons learned from the Family100 project that explores the everyday lives, frustrations and dilemmas faced by 100 families living in poverty in Auckland. Lessons learned support the need to bring the experiences and lived realities of families to the fore in public deliberations about community and societal responses to urban poverty and health inequality.

"Near and far": social distancing in domiciled characterisations of homeless people.

For domiciled individuals, homeless people provide a disturbing reminder that all is not right with the world. Reactions to seeing homeless people frequently encompass repulsion, discomfort, sympathy and sometimes futility. This paper considers domiciled constructions of homeless people drawn from interviews with 16 participants recruited in the central business district of a New Zealand city. It documents how, when trying to make sense of this complex social problem, domiciled people draw on shared characterizations of homeless people. The concept of "social distance" is used to interrogate the shifting and sometimes incongruous reactions evident in participant accounts. "Social distancing" is conceptualised as a dynamic communal practice existing in interactions between human beings and reflected in the ways that domiciled people talk about their experiences with homeless individuals.

The mobile hermit and the city: considering links between places, objects, and identities in social psychological research on homelessness.

This article explores aspects of a homeless man's everyday life and his use of material objects to maintain a sense of place in the city. We are interested in the complex functions of walking, listening and reading as social practices central to how this man forges a life as a mobile hermit across physical and imagined locales. This highlights connections between physical place, use of material objects, imagination, and sense of self. Our analysis illustrates the value of paying attention to geographical locations and objects in social psychological research on homelessness.