Western Bay of Plenty District: Demographic Profile 1986 - 2031

This report outlines the demographic changes that have occurred in Western Bay of Plenty District, as well as what trends are expected in the future

Te Ao Hurihuri population: Past, present & future

The NIDEA Te Ao Hurihuri series uses data from the New Zealand Census of Population and Dwellings to examine key aspects of Maori population change

Bay of Plenty Region and its Territorial Authorities: Demographic Profile 1986 - 2031

This report outlines the demographic changes that have occurred in Bay of Plenty Region, as well as what trends are expected in the future

Understanding ‘higher’ Māori fertility in a ‘low’ fertility context: Does cultural identity make a difference?

The Māori fertility transition brought an end to decades of very high fertility rates, and a convergence towards long-term fertility levels similar to Pākehā/New Zealand European women. However, important differences endure. The Māori total fertility rate (TFR) remains above replacement level, and Māori women have children earlier and over a longer period. All of this has and still is occurring in a society that facilitates and favours low fertility and small family sizes. Using births data and cultural identity markers in the New Zealand Census, this paper explores the influence of culture as a contributing factor to higher fertility outcomes amongst Māori women in a low-fertility society

Iwi sex ratios in the New Zealand population census: Why are women so dominant?

Recent census-based studies of iwi (tribal) population growth have revealed a high degree of volatility that cannot be explained by demographic factors alone. Although focused on a small number of iwi, these studies have shown that changing patterns of identification are an important driver of iwi population growth, and that the propensity to identify with an iwi appears to be much stronger among Māori women than men. Thus, the vast majority of iwi in the census have far more females than males, and female domination has increased over time. This paper describes the key features of female-favoured iwi sex ratios in the census and explores possible explanations. Focusing on sex ratios for the ten largest iwi, we find that female domination is highest in the 25–44 age group, and that this pattern is consistent over time. Further analysis shows that Māori women aged 25–34 years are more likely than their male counterparts to know detailed aspects of their pepeha (tribal identity), to explore whakapapa (genealogy) and to speak te reo Māori. Our results underscore the importance of Māori women as cultural connectors within their whānau, as well as in a broader iwi context

Te ao hurihuri : iwi identification in the census

As the flagship of official statistics, the national population census is an important forum for the recognition of indigenous peoples in their homelands and territories (United Nations, 2008). While most governments worldwide count and classify their populations by ethnicity, New Zealand is rare in enabling multiple expressions of indigenous identity in the census. Since 1991, it has been possible to identify as Māori in three ways: by descent, ethnicity and iwi (tribal) affiliation (see Figure 1). The Māori descent population is the largest— in 2013, just under 669,000 individuals ticked the Māori descent box. The number identifying as Māori by ethnicity - intended as a measure of cultural belonging - was substantially lower at just under 600,000. Most of the remaining 69,000 Māori descendants identified solely as NZ European. In 2013 nearly 83 per cent of Māori descendants (n=535,941) reported belonging to at least one iwi. Of those that did not report an iwi affiliation, 40 per cent did not identify as Māori by ethnicity either

Investigating commentary on the fifth labour-led government’s third way approach

After the 1999 election of a Labour-led coalition government in Aotearoa New Zealand, a raft of policy reforms adopted characteristics of the ‘Third Way’ ideology promoted by Anthony Giddens. We argue, however, that Third Way characteristics were not implemented in Aotearoa New Zealand without attracting criticism. This article reviews academic analysis and wider commentary on the Third Way in Aotearoa New Zealand, much of which particularly focused on social policy reforms made by the Labour-led coalition government (1999-2008). We have used this literature to identify the varied ways in which the Third Way was defined and the extent to which Third Way ideology was considered to have influenced policy and practice the Aotearoa New Zealand context. Our semi-systematic literature review shows that many commentators argued that New Zealand did indeed implement a policy platform consistent with Third Way ideological characteristics but these were also adapted to the unique context of Aotearoa New Zealand. We explore in detail two key examples of adaptation di scussed in the literature: the Labour-led government’s early focus on reducing inequalities between Māori and non-Māori and on renewing civil society through subsidiarity and a partnership approach

He aha te mea nui o te ao? He tāngata! (What is the most important thing in the world? It is people!)

This paper highlights the importance of people as a central factor in improving health for M aori (Indigenous people of New Zealand). How wh anau (family) relationships, connections, values and inspiration are integral to achieving Indigenous health goals is explained. Descriptions of how community researchers, healthcare staff, consumers and academics worked together to design interventions for two health services (in the Waikato and Bay of Plenty regions) is included. Through highlighting the experiences of health consumers, the potential for future interventions to reduce the advancement of pre-diabetes among wh anau is described. Evidence from the study interviews reinforces the importance of wh anau and whakapapa (heritage) as enabling factors for Indigenous people to improve health. Specifically, the positive effect of wh anau enhancing activities that support peoples’ aspirations of tino rangatiratanga (self-determination) in their lives when engaging with health care has been observed. This study highlights the many positives that have emerged, and offers an opportunity for taking primary health to the next level by placing wh anau alongside Indigenous primary care providers at the centre of change strategies

Te Pae Mahutonga and the measurement of community capital in regional Aotearoa New Zealand

Regionally, iwi and hapū have limited influence over structural changes such as population decline, proximity to labour markets and ageing, and to some extent economic cycles. However, there is still considerable value in thinking about how relevant indicators might point to the regeneration and overall well-being of Māori communities. In this paper we present an exploratory framework that links Durie’s Te Pae Mahutonga model of Māori well-being to the measurement of community capital. We use Te Pae Mahutonga as the basis for developing a number of key indicators for understanding Māori well-being in the regions and apply the framework and indicators to three regional settlements in Aotearoa New Zealand: Pōkeno, Huntly and Ōpōtiki

Implementation framework for chronic disease intervention effectiveness in Maori and other indigenous communities

Background: About 40% of all health burden in New Zealand is due to cancer, cardiovascular disease, and type 2 diabetes/obesity. Outcomes for Māori (indigenous people) are significantly worse than non-Maori; these inequities mirror those found in indigenous communities elsewhere. Evidence-based interventions with established efficacy may not be effective in indigenous communities without addressing specific implementation challenges. We present an implementation framework for interventions to prevent and treat chronic conditions for Māori and other indigenous communities. Theoretical framework: The He Pikinga Waiora Implementation Framework has indigenous self-determination at its core and consists of four elements: cultural-centeredness, community engagement, systems thinking, and integrated knowledge translation. All elements have conceptual fit with Kaupapa Māori aspirations (i.e., indigenous knowledge creation, theorizing, and methodology) and all have demonstrated evidence of positive implementation outcomes. Applying the framework: A coding scheme derived from the Framework was applied to 13 studies of diabetes prevention in indigenous communities in Australia, Canada, New Zealand, and the United States from a systematic review. Cross-tabulations demonstrated that culture-centeredness (p = .008) and community engagement (p = .009) explained differences in diabetes outcomes and community engagement (p = .098) explained difference in blood pressure outcomes. Implications and conclusions: The He Pikinga Waiora Implementation Framework appears to be well suited to advance implementation science for indigenous communities in general and Māori in particular. The framework has promise as a policy and planning tool to evaluate and design effective interventions for chronic disease prevention in indigenous communities