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Organizers of the 2023 FIFA Women's World Cup event made explicit their aim to \"be and do better\" regarding the inclusion and representation of Indigenous peoples. This was particularly important because in seeking to jointly secure the right to host the event, both Aotearoa New Zealand and Australia made much of including and showcasing Indigenous cultures in their respective countries. Subsequently, organizers incorporated Indigenous flags, language, and rituals throughout the event. FIFA appointed cultural advisors to enhance cultural understanding among teams. However, the Spanish national team, \"La Roja,\" sparked controversy by posting a video mocking the haka, \"Ka Mate,\" a cultural treasure to Māori, the Indigenous people of Aotearoa New Zealand. This led to public outcry, calls for apology, and efforts to reconcile relations. In this commentary, we explore this incident, critiquing FIFA and the current state of event management regarding the inclusion of Indigeneity and engagement with Indigenous Peoples.

Effective communication between the physiotherapist and patient is fundamental to physiotherapy practice. In Aotearoa New Zealand, students must demonstrate “effective communication” to become registered, yet it is unclear what constitutes effective communication. Nor is it clear how clinical educators, who assess students’ communication, conceptualise effective communication. This lack of clarity may have implications for how students’ competency is supported and assessed. This research explores how clinical educators conceptualise effective communication in final year physiotherapy students in musculoskeletal clinical settings in Aotearoa New Zealand. Guided by Interpretive Description, data were gathered from physiotherapy clinical educators using two data sources: written reflections from watching a pre-recorded student-patient interaction, and semi-structured interviews. Data were analysed using reflexive thematic analysis. Analysis of data from seven clinical educators suggested effective communication to be a dynamic dance, featuring continuous interplay between the physiotherapy student and patient. This primary theme had three subthemes each highlighting a distinct feature of communication: 1) Adapting communication moves in response to patients; 2) Control of the interaction; and 3) Building rapport with patients. Findings indicate communication skill development is complex and evolves over the course of one’s professional life. Skill development is also embedded within broader understandings of the role and function of the physiotherapist and, accordingly, supporting students to develop communication competencies requires further attention from educators and researchers alike.

Background. Estimating environmental impacts has become an integral part of dietary assessments. These estimations rely on available life cycle assessment (LCA) data and databases of LCA information, which should be as recent and context specific as possible. Objectives. We aimed to update the existing New Zealand (NZ) dietary LCA database with recently available NZ data and provide documentation to streamline regular future updates. Following the update, we also aimed to investigate the impact of the updated database on emission estimates for dietary intakes in the population. Methods. A search was developed and conducted on November 18th, 2024. Recently published or identified LCA data for food items produced in NZ were integrated into the database. A comparison of the estimates of total greenhouse gas emissions due to dietary intake between the original database and updated database was conducted on existing NZ dietary intake data. Results and discussion. Updates in nine food items resulted in small net emissions decreases in fourteen food categories of the New Zealand Adult Nutrition Survey 2008/09. The estimate of average daily emissions due to dietary intake per adult in NZ decreased by approximately 1%, from 4.99 kgCO2eq to 4.91 kgCO2eq. This resulted in a decreased estimate of 350 tCO2eq per day for the entire population. Small changes in LCA data can accumulate to substantial effects over the entire population; however, a 1% decrease in production emissions over 15 years shows that efficiencies in status quo patterns of food production alone are vastly inadequate to meet Paris obligations. More transformative changes will rapidly be needed.

The strategy in New Zealand (Aotearoa) to eliminate coronavirus disease requires that international arrivals undergo managed isolation and quarantine and mandatory testing for severe acute respiratory syndrome coronavirus 2. Combining genomic and epidemiologic data, we investigated the origin of an acute case of coronavirus disease identified in the community after the patient had spent 14 days in managed isolation and quarantine and had 2 negative test results. By combining genomic sequence analysis and epidemiologic investigations, we identified a multibranched chain of transmission of this virus, including on international and domestic flights, as well as a probable case of aerosol transmission without direct person-to-person contact. These findings show the power of integrating genomic and epidemiologic data to inform outbreak investigations.

Restoration (like colonisation) is also a process, not an event, and it will require a change of mind and heart as much as a change of structure. There will of course be difficulties: such transformations must confront the implacability of a power unjustly taken. It will require courageous wisdom to change, and some will say it is impossible and unrealistic. But when the ancestors crossed Te Moana-nui-a-Kiwa, they overcame what seemed impossible and realised that courage is simply the deep breath you take before a new beginning. - Moana Jackson, \"Decolonisation and the Stories of the Land\" (Jackson, 2021)

In New Zealand, international arrivals are quarantined and undergo severe acute respiratory syndrome coronavirus 2 screening; those who test positive are transferred to a managed isolation facility (MIF). Solo traveler A and person E from a 5-person travel group (BCDEF) tested positive. After transfer to the MIF, person A and group BCDEF occupied rooms >2 meters apart across a corridor. Persons B, C, and D subsequently tested positive; viral sequences matched A and were distinct from E. The MIF was the only shared location of persons A and B, C, and D, and they had no direct contact. Security camera footage revealed 4 brief episodes of simultaneous door opening during person A's infectious period. This public health investigation demonstrates transmission from A to B, C, and D while in the MIF, with airborne transmission the most plausible explanation. These findings are of global importance for coronavirus disease public health interventions and infection control practices.

This article investigates the relationship between legal personality for nature and Indigenous philosophies by comparing two cases: the Ecuadorian Constitution of 2008 and the 2014 Te Urewera Act of Aotearoa, New Zealand. Through these case studies the article considers the nature of Indigenous relations with the concept of rights of nature, arguing that this relation is primarily strategic, not genealogical. The article engages with the concept of legal personality and shows that it is not a direct translation of Indigenous conceptions, but rather a potential straitjacket for Indigenous emancipatory politics. The radical character of Indigenous ontologies is not fully reflected in the concept of legal personality. Furthermore, the way in which rights are granted to the natural environment is an important part of the effect that such rights might have on Indigenous communities. Despite some affinities between rights of the environment and Indigenous philosophies, overstating the connection might constrain the radical political and legal implications of Indigenous thought.

Upper limb impairment following stroke is common, contributing to restrictions in functional capacity and reduced quality of life. Robotic devices are being developed to augment rehabilitation and support upper limb recovery. However, a lack of end-user input has resulted in devices that fail to fully meet therapist and patient needs. In Aotearoa New Zealand, involving Māori (Indigenous) rehabilitation therapists is essential for developing culturally responsive devices and interventions. This qualitative study utilised a Māori-centred approach underpinned by Kaupapa Māori (Indigenous research) principles to explore the requirements for effective upper limb robotic rehabilitation with Māori following stroke. Semi-structured interviews were conducted with six Māori stroke rehabilitation therapists to explore their perspectives. Five interconnected themes were interpreted through thematic analysis. Inequities imposed by The system (Theme 1) and burden from The stroke (Theme 2) profoundly impact Māori people’s experiences of rehabilitation and recovery, requiring devices that avoid perpetuating or exacerbating these challenges. Hononga (Joining and connection) (Theme 3) highlights how robotic devices could support connections to Te Ao Māori (Māori worldview), whānau (family and communities), and meaningful activities. Whanaungatanga (Relationships) (Theme 4), emphasised the importance of building trusting relationships between therapists, patients, and whānau. Therapists can uphold Tino rangatiratanga (Self-determination) (Theme 5) by supporting Māori patients and whānau to have control over their rehabilitation. The participants’ clinical and cultural expertise provided valuable insights for advancing robotic device design and implementation, emphasising the importance of inclusive approaches that address the diverse needs of Māori and promote culturally responsive rehabilitation technology.

Despite the influence of the moral model of addiction, there remains a lack of knowledge about what methamphetamine users say about methamphetamine's effects on morality. As part of a qualitative study on the life-course of users of methamphetamine in Aotearoa-New Zealand, this paper analyses the impact methamphetamine use exerted upon 42 former users' moral values and and moral conduct-and how their 'internal dialogue' processed this intense experience. The initial motivation was to more closely adhere to societal norms, such as being a happier person, a more productive worker, or better parent or spouse. The negative impact methamphetamine use exerted upon interviewees' moral values-and-conduct was minor for one-quarter, moderate for over a third, and major or severe for over a third. Freud's id-ego-superego model and Marc Lewis' neuroscience-based attraction-vs-willpower model was used to analyse the 'internal dialogue' between addictive desires and moral conscience. Methamphetamine activates addictive desires, which conflict with user's moral conscience and results in guilt, shame, self-accusation and self-contempt. Frequent methamphetamine use may be partly understood as a normative failing, whereby users struggle to live up to their expectations and moral norms. Since interviewees believe methamphetamine \"enhances the existing person,\" individual and environmental factors strongly influence methamphetamine-related outcomes.

Pākehā children’s cultural identities are influenced by their parent’s cultural socialisation practices. This article focuses on the ways family members (N = 4019) socialised their Pākehā children for cultural connectedness and pride, or not, in Aotearoa, New Zealand. We mapped our analytical codes alongside Hughes et al.’s (2006) Ethnic-Racial Socialisation framework (cultural socialisation, egalitarianism and silence about race, promotion of mistrust, and preparation for bias) to better understand the underlying motivations for family cultural socialisation. While approximately 47.6% of Pākehā family respondents articulated positive cultural socialisation practices, 33% of Pākehā family respondents refused to answer the questions and 18.6% struggled to articulate the ways they encouraged their children developing positive cultural identities. This particular article highlights the four ways 18.6% of Pākehā family members avoided talking about their child’s cultural identity and cultural backgrounds: by wrestling with, resisting, revolting against or re-storying their cultural identities.