A Clear Dawn: New Asian Voices from Aotearoa New Zealand, Paula Morris and Alison Wong (eds) (2021)

© 2018, Outdoor Education Australia. Early childhood care and education services in Aotearoa New Zealand drew initially on the Fröbelian model of the kindergarten or ‘children’s garden’. Later models such as the Kōhanga Reo movement, the highly respected curriculum Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa, and the Enviroschools programme are grounded in te ao Māori, Māori worldviews, that feature a strong connectedness to place, and a deep sense of a spiritual inter-relationship with the land, mountains, rivers, and oceans. This article considers how the imported Scandinavian/European/UK models of ‘forest schools’ might fit within this context. To illustrate early childhood education in the outdoors in Aotearoa (New Zealand) we draw upon research conducted in early childhood settings in this country that illuminates children’s experience in the outdoors. We draw upon critical early childhood scholarship to theorise this situation of forest schools emerging in Aotearoa, along with influences from the forest school movement evident in existing New Zealand early childhood services. The article suggests that traditional Indigenous Māori worldviews and knowledges give meaning and contextualised authenticity to ‘forest schools’ approaches in early childhood education in Aotearoa (New Zealand).

© 2018, Outdoor Education Australia. Early childhood care and education services in Aotearoa New Zealand drew initially on the Fröbelian model of the kindergarten or ‘children’s garden’. Later models such as the Kōhanga Reo movement, the highly respected curriculum Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa, and the Enviroschools programme are grounded in te ao Māori, Māori worldviews, that feature a strong connectedness to place, and a deep sense of a spiritual inter-relationship with the land, mountains, rivers, and oceans. This article considers how the imported Scandinavian/European/UK models of ‘forest schools’ might fit within this context. To illustrate early childhood education in the outdoors in Aotearoa (New Zealand) we draw upon research conducted in early childhood settings in this country that illuminates children’s experience in the outdoors. We draw upon critical early childhood scholarship to theorise this situation of forest schools emerging in Aotearoa, along with influences from the forest school movement evident in existing New Zealand early childhood services. The article suggests that traditional Indigenous Māori worldviews and knowledges give meaning and contextualised authenticity to ‘forest schools’ approaches in early childhood education in Aotearoa (New Zealand).

© 2018, Outdoor Education Australia. Early childhood care and education services in Aotearoa New Zealand drew initially on the Fröbelian model of the kindergarten or ‘children’s garden’. Later models such as the Kōhanga Reo movement, the highly respected curriculum Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa, and the Enviroschools programme are grounded in te ao Māori, Māori worldviews, that feature a strong connectedness to place, and a deep sense of a spiritual inter-relationship with the land, mountains, rivers, and oceans. This article considers how the imported Scandinavian/European/UK models of ‘forest schools’ might fit within this context. To illustrate early childhood education in the outdoors in Aotearoa (New Zealand) we draw upon research conducted in early childhood settings in this country that illuminates children’s experience in the outdoors. We draw upon critical early childhood scholarship to theorise this situation of forest schools emerging in Aotearoa, along with influences from the forest school movement evident in existing New Zealand early childhood services. The article suggests that traditional Indigenous Māori worldviews and knowledges give meaning and contextualised authenticity to ‘forest schools’ approaches in early childhood education in Aotearoa (New Zealand).

© 2018, Outdoor Education Australia. Early childhood care and education services in Aotearoa New Zealand drew initially on the Fröbelian model of the kindergarten or ‘children’s garden’. Later models such as the Kōhanga Reo movement, the highly respected curriculum Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa, and the Enviroschools programme are grounded in te ao Māori, Māori worldviews, that feature a strong connectedness to place, and a deep sense of a spiritual inter-relationship with the land, mountains, rivers, and oceans. This article considers how the imported Scandinavian/European/UK models of ‘forest schools’ might fit within this context. To illustrate early childhood education in the outdoors in Aotearoa (New Zealand) we draw upon research conducted in early childhood settings in this country that illuminates children’s experience in the outdoors. We draw upon critical early childhood scholarship to theorise this situation of forest schools emerging in Aotearoa, along with influences from the forest school movement evident in existing New Zealand early childhood services. The article suggests that traditional Indigenous Māori worldviews and knowledges give meaning and contextualised authenticity to ‘forest schools’ approaches in early childhood education in Aotearoa (New Zealand).

Early childhood care and education services in Aotearoa New Zealand drew initially on the Frobelian model of the kindergarten or ‘children’s garden’. Later models such as the Kōhanga Reo movement, the highly respected curriculum Te Whāriki: He whāriki mātauranga mō ngā mokopuna o Aotearoa, and the Enviroschools programme are grounded in te ao Māori, Māori worldviews, that feature a strong connectedness to place, and a deep sense of a spiritual inter-relationship with the land, mountains, rivers, and oceans. This article considers how the imported Scandinavian/European/UK models of ‘forest schools’ might fit within this context. To illustrate early childhood education in the outdoors in Aotearoa (New Zealand) we draw upon research conducted in early childhood settings in this country that illuminates children’s experience in the outdoors. We draw upon critical early childhood scholarship to theorise this situation of forest schools emerging in Aotearoa, along with influences from the forest school movement evident in existing New Zealand early childhood services. The article suggests that traditional Indigenous Māori worldviews and knowledges give meaning and contextualised authenticity to ‘forest schools’ approaches in early childhood education in Aotearoa (New Zealand).

Developing and Adapting the Education in Palliative and End-of-Life Care (EPEC)-Pediatrics Curriculum for Aotearoa (New Zealand).

As Robert Wilson describes in his Oxford Bibliographies in Geography article “Environmental History” the field of environmental history has grown to be a relatively amorphous one. Having emerged from a growing global environmental consciousness during the 1960s and 1970s, which encouraged scholars and others to consider the intersections between society and the environment, it is now a multifaceted discipline that covers innumerable aspects of the environmental past. In Australia and Aotearoa New Zealand, major works of identifiable environmental history proliferated from the 1990s, with many of these histories influenced considerably by the consequences of Anglo-European settlement on the environments of both countries. Arguably more so than in other geographical locations, the environmental histories of Australia and Aotearoa have been shaped and thus engage with histories of settler colonialism, conquest, and the ensuing environmental changes created by these processes. So too are they shaped by the environments’ own influence on settler identity. This has ensured that, at times, environmental history across these geographies has been markedly policy oriented, geared toward addressing key contemporary debates over the environment and various associated issues. The focus on policy-oriented historical questions has placed the environmental histories of Australia and Aotearoa New Zealand in conversation with the broader ecological humanities, as is reflected in the field’s emergence out of discussions relating to forestry and the impact of scholars such as Deborah Bird Rose and Libby Robin. More recently, environmental history has moved toward the environmental humanities, which is less ecologically focused and encompasses a broad range of approaches to understand and historicize the environment and peoples’ relationships to it. It is important to note that, despite the temptation to consider the environmental histories of Australia and Aotearoa together—due in large part to their geographical proximity—these countries have fostered markedly distinct fields. This annotated bibliography reflects both their similarities and differences.

Aotearoa New Zealand has recently seen a growth in outlaw biker membership since the Australian Rebels MC patched over several chapters of the tribesmen MC in 2011. From these bases, they spread throughout Aotearoa New Zealand becoming one of the largest outlaw biker clubs in the country. The Rebels were not the first overseas-based club to establish a presence in Aotearoa New Zealand and would not be the last as Australia deports outlaw bikers with Aotearoa New Zealand citizenship back to their birth country. This paper provides an overview of the two major phases of outlaw biker internationalization in Aotearoa New Zealand while highlighting the developmental and historical changes in this process between the twentieth and the twenty-first century. In so doing we can compare the nuances of expansion within Aotearoa New Zealand and emphasizing continuities and similarities, but also departures from the global experience of outlaw biker internationalization. This article provides an up-to-date account of outlaw bikers in Aotearoa New Zealand up to 2020 since Jarrod Gilbert’s historical account in 2013, extending our knowledge of a little known part of the outlaw biker world.

The Pacific population in Aotearoa New Zealand is youthful, with the majority (55%) being under the age of 25 (Statistics New Zealand, 2014). It is vital that youth mental health for Pacific is understood in relation to their overall wellbeing (Paterson et al., 2018). In parallel to this, the World Health Organization (2022) accentuates the need to protect and promote mental wellbeing for young people globally. Specifically, Pacific youth were far more likely than Aotearoa New Zealand European counterparts to have poorer mental health and higher numbers of suicidality and self-harming behaviours (Ataera-Minster & Trowland, 2018; Fa'alili-Fidow et al., 2016). Moreover, research confirms that Pacific people aged 15–24 years have higher levels of psychological distress of 38% compared to 35% of Pacific adults aged 45–64 years (Ataera-Minster & Trowland, 2018). There is a lack of evidence-based psychological approaches that are culturally appropriate and applicable for Pacific people in Aotearoa New Zealand. Considerably, substantial evidence supports the need to provide more accessible resources and interventions that are flexible, culturally adaptable and cost-effective for Pacific youth. This review aims to (1) provide an insight into Pacific people in Aotearoa New Zealand, (2) have an understanding of Pacific worldview & wellbeing, (3) highlight mental health for Aotearoa New Zealand youth & globally (4) identify therapeutic approaches, including digital mental health globally and in Aotearoa New Zealand.Understanding the perspectives of Pacific youth is a significant first step. Therefore, this article will examine the therapeutic approaches, specifically in the digital space, that are proven effective when promoting wellness for Pacific youth.

Aotearoa New Zealand is a small island nation known for its picturesque landscapes and for ‘punching above its weight’ both socially and politically. Less well known, however, is its long and rich history of disability-led advocacy. This history undoubtedly paved the way for the significant role that Aotearoa New Zealand played in the development of the United Nations Convention on the Rights of Persons with Disabilities, and subsequent efforts to bring life to Article 33 of the Convention. This article can be thought of as a road map; that is, a historical overview of Aotearoa New Zealand’s disability rights journey. As well as reflecting on where we have come from, it also inquires as to where we are going, by investigating the strengths and opportunities of current efforts to monitor the progressive realisation of disability rights in Aotearoa New Zealand – in 2020, and beyond. Points of interest This article is about the history of disability rights in Aotearoa New Zealand. Aotearoa New Zealand has a long history of disability-led advocacy and helped to develop the United Nations Convention on the Rights of Persons with Disabilities (Convention). Article 33 of the Convention says that governments must have a way to measure disability rights in their country that involves disabled people. This article looks at how Article 33 has been carried out in Aotearoa New Zealand. This is called ‘Disabled Person-Led Monitoring’. Examples of Disabled Person-Led Monitoring research projects are provided. Finally, the strengths and challenges of Disabled Person-Led Monitoring are talked about.

Aotearoa New Zealand is a small, island nation located on the rim of Oceania. Since colonisation by British settlers in the mid-1800s, the internationalisation of higher education (HE) in Aotearoa New Zealand has reflected shifting notions of nationhood – from an extension of Great Britain, to a (separate) bicultural nation, to a player in the global knowledge economy. Since the late 1980s, internationalisation policy has reflected the primacy of market concerns; the internationalisation of HE has been imagined primarily as a means to attract export revenue and human capital to Aotearoa New Zealand, and to increase brand recognition. However, internationalisation, as the movement of people and knowledge between places, can also be seen as pre-dating the development of nations, particularly in the Oceania context.Within mātauranga Māori, or Māori (indigenous) epistemological traditions, place is central to identity. To be human is to be part of something bigger than oneself; care for the land is care both for ancestors and the wellbeing of future generations. In this paper, we (re)consider internationalised HE in light of three questions that are central to mātauranga Māori: “Who am I? What is this world that I exist in? What am I to do?” (Royal, 2012, p. 35). After tracing the connections between internationalisation, colonisation, and nationhood in Aotearoa New Zealand,we consider how attention to Māori place-based epistemologies and values drawn from mātauranga Māori might challenge, stretch and ground contemporary internationalisation policies and practices in Aotearoa New Zealand.

Disordered eating is a significant issue in university student populations. Currently, access to interventions is limited. Online interventions present an innovative way to increase accessibility to treatment for those in need. The current study explored how an online intervention for disordered eating (everyBody) could be modified to suit the needs of university students in Aotearoa New Zealand. Aotearoa New Zealand is a unique cultural context, with an indigenous population that has a high incidence rate of disordered eating, highlighting the need to adapt everyBody to the local context. Individual interviews were conducted with nine students currently at university in Aotearoa New Zealand, aged between 18 and 33 years old (five females, four males). Three first-order themes were identified using template analysis. The themes indicate that participants perceived the programme as acceptable and feasible for use with Aotearoa New Zealand's university student population. Furthermore, the themes provide insight into potential adaptions to the programme to facilitate engagement and uptake. The suggested changes were largely consistent with previous research on E-therapy design (e.g., content length, therapeutic alliance), and also highlight changes specific to fit Aotearoa New Zealand's cultural context. The findings have implications for universities and other funders deciding on services for students with disordered eating and eating disorders.

To estimate the current prevalence of dysphagia in the Aotearoa New Zealand population and to project its prevalence to 2073. The current prevalence of dysphagia in Aotearoa New Zealand is computed from the prevalences of the aetiologies of dysphagia combined with the rates at which the aetiologies result in dysphagia. Projected dysphagia rates use autoregressive integrated moving average forecasting techniques combined with population projections from Statistics New Zealand and estimates of current and past prevalence rates of dysphagia. The prevalence of dysphagia in Aotearoa New Zealand is estimated to have been approximately 1.78% in 2020, with the biggest aetiological contributors being stroke, Alzheimer's disease and other dementias, and gastroesophageal reflux disease. These three causes made up 81.5% of all estimated dysphagia cases in 2019. The prevalence rate of dysphagia in Aotearoa New Zealand is projected to rise to 2.54%, reflecting the ageing population. An increased prevalence of dysphagia will result in an increased healthcare burden, both from resources spent on treating dysphagia and complications stemming from undiagnosed and thus untreated dysphagia. Estimating the full extent of this increased burden is hampered by the absence of systematic, extensive and reliable records available relating to cases of dysphagia in Aotearoa New Zealand.

Clinical relevance Vision screening is important for detecting undiagnosed vision conditions that are common in school-aged children. However, current vision screening protocols are poor at detecting vision conditions that are most common in the Aotearoa New Zealand paediatric population. Background Uncorrected refractive error and amblyopia are the most common causes of visual impairment in children. The most appropriate vision screening method depends on the refractive error profile of the population. This study aimed to: estimate the prevalence of refractive errors and amblyopia risk factors among children living in Aotearoa New Zealand; describe previous participation in preschool vision screening and determine the diagnostic accuracy of potential screening methods. Methods Children aged 7–10 years received comprehensive eye examinations, including cycloplegic refraction, in their school. Eye examination results were assessed for refractive error and amblyopia risk factors. The sensitivity and specificity of individual vision tests for detecting any vision conditions was calculated to assess the most effective tests for vision screening. Results Eye examinations were completed for 237 children and cycloplegic refraction data was available for 220 of these children. Significant refractive error (need for glasses) was detected in 23.6% of children (7.7% myopia, 7.7% hyperopia, 15.0% astigmatism). Amblyopia risk factors were detected in 9.1% of children. Preschool vision screening had been completed by 78.5% of children. Distance visual acuity screening alone had a sensitivity of 39% for detecting vision conditions, with addition of the Spot Vision Screener improving sensitivity to 65%. Conclusion Astigmatism is the most frequent refractive error among children aged 7–10 years living in Aotearoa New Zealand. Distance visual acuity screening alone is ineffective in detecting refractive error in children in Aotearoa New Zealand. Further research investigating refractive errors across the paediatric population in Aotearoa New Zealand is required to determine the optimal timing and appropriate protocols for school-aged vision screening.

The Tohu Manawa Ora | Healthy Heart Award programme helps early learning services across Aotearoa create an environment that promotes nutritional health and physical activity. It achieves a sustainable change to the environment by using a ‘whole-service’ approach, through governance and management, learning and teaching, collaboration and professional development. The programme aims to foster happy tamariki with awareness of how to have hearts fit for life, ensuring healthier futures for whānau across Aotearoa New Zealand. To evaluate and understand the impact and social value of the Tohu Manawa Ora | Healthy Heart Award programme on fostering healthy habits and creating supportive environments in early learning settings across Aotearoa New Zealand the Heart Foundation undertook this evaluation with ImpactLab. Two hundred and fifteen early learning services and 33,717 tamariki across Aotearoa New Zealand, who were enrolled in or had achieved a Tohu Manawa Ora | Healthy Heart Award, were used to determine the impact and social value of the programme. This was achieved through using a social value calculation which integrates multiple data sources and analytical methods. Firstly, impact values derived from the programme were combined with evidence from global literature on the effectiveness of similar health promotion programmes. Secondly, the size of the opportunity for participants—early learning services across Aotearoa New Zealand—to achieve more positive health outcomes was assessed. Thirdly, the number of people supported by the programme was considered. Every year, the Tohu Manawa Ora | Healthy Heart Award programme delivers $6,163,581 of measurable good to society in New Zealand. Outcomes for tamariki of improved oral health, physical activity and reduced diabetes and improved physical activity for whānau directly contribute to the social value. Improved health equity, nutrition, increased food exposure and physical activity, promotion of lifelong wellbeing and positive health behaviours, reduced cardiovascular disease and sugar consumption indirectly contributed to the social value. This means that every dollar invested in the Tohu Manawa Ora | Healthy Heart Award programme delivers $4.50 of measurable good to New Zealand. The Tohu Manawa Ora | Healthy Heart Award programme delivers significant measurable social value to Aotearoa New Zealand. Growth, development and continued funding of the programme should continue to further positively impact the future of tamariki and their whānau in Aotearoa New Zealand.